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I just watched “Description:QED – Glimpses of Death (27 01 1988)”.
The explanation by Dr. Fenwick around 16.30 is a rational explanation of different types of experiences based on one’s upbringing. One’s mind tends to “re-construct” alien experiences to the best of its ability, based on one’s experiences and cultural upbringing.
AxelSnaxel wrote: “It is possible that a gandhabba may stay in the para loka as long as it feels it suitable,..”
– Getting into a new womb is determined mostly by kammic energy. The gandhabba is drawn into a “matching womb” meaning parents would have similar gati.
– Of course, it is possible that the gandhabba may stay close to such a couple because of “gati to gati” attraction. But the gandhabba cannot make that decision on its own.Cubibobi (Lang) wrote: “When Buddha Kassapa’s sasana was over (the tipitaka from that period was lost, I suppose?), some of his teachings remained here and there in the Vedas, but people could get only the conventional meanings.”
– Yes. What happens is some teachings may still be there after the end of a Buddha Sasana, but only mundane interpretations remain.
– There will not be anyone with magga phala, especially those who can explain the deeper meanings.
– A good example is the interpretation of Anapanasati as “breath meditation” these days. But then Ariyas like Waharaka Thero come along and provide the correct interpretations. Then the teachings would re-surface for another stretch. Eventually, there will be no Ariyas to explain the deeper meanings and only the mundane meanings will be there.
– That is going to happen in about 2000 years. But there is going to be another Buddha, Buddha Maitreya, on this Earth. That would be the fifth and last Buddha on this Earth, i.e., in this Maha Kappa.
– To have five Buddhas in a given Maha Kappa is a rare occurrence. For example, before this Maha Kappa, there were 30 Maha Kappa without a single Buddha. See, #14 of “Pāramitā and Niyata Vivarana – Myths or Realities?”– Also, a pacceka Buddha cannot explain the Dhamma to others. He would just live and attain Parinibbana even without others realizing that he was a Buddha. Vedic teachings are just transmitted generation to generation. But as time goes, more and more people add their own “mundane explanations” and the true teachings are lost over time. That will happen in about 2000 years. Even during those 2000 years, there are periods where the mundane teachings prevail over the true teachings. That was the case for hundreds of years until Waharaka Thero.
P.S. Of course, these Out-of-Body Experiences or Near-Death Experiences may give people the wrong idea that “everything will be fine” after death. Such experiences happen ONLY if one’s kammic energy for the human bhava has not yet run out. If the human bhava ends, then one would grasp a new bhava, and that in most cases, it is in a lower realm. The problem is, of course, that we are not able to hear from those.
Thanks for the interesting video by Michael Cremo, AxelSnaxel!
– Yes. He will be proven to be correct in the future.As I explained in the post, “Buddhism and Evolution – Aggañña Sutta (DN 27)” the Earth was first inhabited by humans with “fine bodies” like Brahma.
In addition to that sutta, there are several suttas that describe how most Vedic concepts originated from the teachings of Buddha Kassapa who was on this earth millions of years ago, before Buddha Gotama.
– Buddha Gotama explained that to a Brahmin by the name of Magandhiya who told the Buddha that his Vedic teachers recited a similar verse to Dhammapada Verse 204.
– See # 8 of the post, “Arōgyā Paramā Lābhā..”The following is from AxelSnaxel. He had the same problem of posting as Lang.
– By the way, I just updated the forum software. Let us see whether this problem is still going to persist. It is not easy to switch to different software, and I would rather not spend time on that.
– My apologies to all who have had problems. Please keep a copy of a new post in case the problem persists. If you still run into a problem, please email it to me at [email protected].Comment from AxelSnaxel:
Here I found a good and scientifically minded 30 min documentary on Near-Death Experiences:
Documentary – “Glimpses of Death” 1988
This one is good to show that death is not just going to sleep and never waking up again.Then I found this lecture about human archeological artifacts dating millions of years back, showing that the current scientific understanding of humanity is limited
Michael Cremo: “Forbidden Archaeology”
I think this one will be of particular interest to you Lal, as it will help back up your claims in “the origin of life”Good question, especially the part: “how to make good decisions every time.”
This is the basis or the foundation of the Noble Path.
As we know, before giving up the householder life, the Buddha was a prince and had a son, Rahula. Rahula also became a bhikkhu at age seven. Buddha’s advice to that young Ven. Rahula is detailed in the “Ambalaṭṭhikarāhulovāda Sutta (MN 61).”
A fairly good English translation is, “Discourse on an Exhortation to Rāhula at Ambalaṭṭhikā.”
The first part of the translation is not very good. But starting with the section “Reflection before Action” the translation is good.
– Please read that sutta and ask questions if clarification is needed.Basically, the Buddha was telling Ven. Rahula that he should always be mindful of his actions, speech, and thoughts.
– If any of those can bring harm to oneself OR TO others one should not engage in such actions, speech, or thoughts.
– These are dasa akusala.Furthermore, one should actively engage in actions, speech, or thoughts that would be for the benefit of oneself AND to others.
– These are dasa kusala.This is discussed at, “Ten Immoral Actions (Dasa Akusala)”
P.S. Since you mentioned Kāyānupassanā, it is discussed at:
“Mahā Satipaṭṭhāna Sutta“The following post is from Cubibobi (Lang). Apparently, he was unable to get it posted.
I have actually been reading this site on rebirth maintained by Walter Semkiw (he calls it reincarnation) for a while.
“Reincarnation Research”On the home page (bottom right) is a video called “Evidence of Reincarnation”. Starting at 5:51, it talks about a historical figure we all know about: Anne Frank. I find it convincing, and personally, I see a resemblance of the two — Anne Frank and Barbro Karlen, which is admittedly a little uncanny.
The site also has a section of many cases, including those of celebrity figures; true or not, it makes an entertaining read. Moreover, some are more convincing than others, which can help reinforce our view on rebirths.
Hope you enjoy it.
LangThe following comment is from Tobias. He ran into a problem submitting it.
Please see #11: “When the Earth is re-formed about 30 billion years after its destruction, those BrahmÄ will start coming down to those newly-formed lower realms….”
After destruction, it will take about 20 billion years until a new earth is formed: 10 billion void + 10 billion reformation.
Please see #2: “…(iv). Such 10,000 clusters of world-systems blow up from time to time in the universe. Again, scientists observe such supernovae every year….”
It should be “Such a cluster with 10,000 solar systems blows up from time to time…”
Link: Buddhism and Evolution – Aggañña Sutta (DN 27)
1 user thanked author for this post.
Johnny wrote: “If one adamantly insists on an existence of an entity or experiencer to experience a vipaka and a doer to execute a kamma,..”
I think the best way to state is the following:
– There will be a person with the perception of “me” doing kamma as long as that person DOES NOT see the real nature of this world.
– There will be a person with the perception of “me” doing kamma as long as that person HAS a set of gati (habits/character) to get attached to “things in this world.”
– There will be a person with the perception of “me” doing kamma as long as that person DOES NOT see the futility AND danger in getting attached to “things in this world.”
– Only an Arahant has comprehended this fully. Others have to get there in stages.The first step is the “see” the futility and danger in doing, speaking, thinking immoral things.
– Until one makes progress on that, the ability to “see” the true nature of this world is limited. One’s mind is covered with the five hindrances (panca nivarana): excess greed, excess anger, lethargic mind, the tendency is to do lowly things and uncertainty of one’s faith in Buddha, Dhamma, Sangha (this is because one has not understood Dhamma.)Thus the first step is to “see” the true nature by getting rid of the ten types of miccha ditthi, and then comprehending Tilakkhana. That is getting to Sotapanna Anugami/Sotapanna stages.
– Getting rid of the perception (sanna) of a “me” starts at THAT POINT.
– That step is completed only at the Arahant stage.Until then there is going to be a “me” doing kamma. That “me” will be born in lower realms if immoral kamma are done.
– At times that “me” will do good kamma, and will be born in good realms.
– That process will continue endlessly until that “me” realizes the true nature and “sees” the futility AND danger in that whole process.My next series of posts will be on this issue. Good timing!
Yes, y not.
This is another illustration of anicca nature.
Things can change unexpectedly and rapidly.
– However, we need to take all the necessary steps to deal with it to the best of our ability.
– Buddha Dhamma is all about avoiding suffering, whether in this life or in future lives.cubibobi wrote: “what is the Pali breakdown of the word jhana?”
Good question.
“jhā” is to burn. That could be related to the word jhāna.
I will investigate this a bit more.“Knowing about gati also tells me why I was not able to get into jhanā: kāma rāga is still strong…”
Yes. It is not possible to get to jhāna if kāma rāga is strong.
In any sutta describing the jhānic experience, there is this phrase: “So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati..“.
Translated: “Withdrawn from sensuality (kāma rāga), withdrawn from akusala thoughts, and engaged in thoughts of renunciation and compassion, he enters and remains in the first jhāna..”.
Thank you, Lang.
” However, some reported that their bodies disappeared at times.”
– Yes. There are billions of types of samadhi. Some good and some bad. Whatever one may focus one’s attention on, one may get a corresponding result. Some can see lights, some feel that the body has disappeared, etc.
– But there are only 4 (or 5 depending on whether the first jhana is split into two) rupavacara jhana and 4 arupavacara jhana. See, “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2)”
– Many people get confused between samadhi and jhana.You are welcome, Lvalio!
I just did not have time to put that together earlier. But I understood a bit more clarification was needed.
– Anyway, don’t hesitate to ask questions. If I don’t know the answer, I will say so.I just wanted to provide the correct translation for the passage quoted by Johnny at the first post on his thread:
“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.”The Pali verse is: “Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.”
Per my explanation above and in the link provided above, the correct translation is:
“Bhikkhus, I don’t say that intentional deeds that have been performed and accumulated would not bring their results if that person had not figured out why such deeds are immoral (that understanding would require comprehension of Tilakkhana). Those results may appear in the present life, in the next life, or in future life. And I don’t say that suffering will end if that person had not figured out why such deeds are immoral”
In other words, once one attains the Arahanthood ALL such kamma vipaka will end at the Parinibbana of that Arahant.
– Some of the vipaka (especially apayagami vipaka) start losing their ability to bring vipaka from the Sotapanna Anugami stage.Johnny asked: “Does sannakkhandha perform the function of valuation apart from memory retrieval, labeling, and identification?”
It is the mansikara cetasika that does memory retrieval.
– Defiled vedana and sanna can arise automatically IF one has kama raga (in the case of the attractive lady.) That means the same as saying one has “kama gati.”
– If it is an Arahant or an Anagami, such defiled vedana and sanna cannot arise. No “kama gati” left in them.This is related to the following verse in the Mahāsatipaṭṭhāna Sutta (DN 22):
“..Sabbakāya paṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāya paṭisaṃvedī passasissāmī’ti sikkhati,..”Compare that with the word appaṭisaṃveditvā in the verse from Johnny’s first post.
– appaṭisaṃveditvā means “not paṭisaṃvedī” or the concept of how “san” arises not grasped. In other words, Tilakkhana not grasped.Sabba kāya in the above verse means ajjhatta kāya and bahiddha kāya .
The complete verse in the Mahāsatipaṭṭhāna Sutta is:
“eyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.”
“Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho , bhikkhave, bhikkhu kāye kāyānupassī viharati.”
It is good to carefully read the previous discussion that y not referred to.
