Forum Replies Created
-
Posts
-
You are not alone with this problem of addiction to various bad habits. Modern society is conducive to all these bad habits, including video games, porn movies, etc.
It is very difficult for many people to see that a simple life focused on contemplation is the best life. I have not even watched a movie for many years and I do not miss that at all. Such activities never even come to my mind. I live in a fairly large city in the US but I am not bothered or “attracted” to any enticements that surround me.
The root causes of ALL kinds of sufferings are associated with dasa akusala. But there are various levels of them. One needs to start dealing with the strongest ones first.
Those are the ones that one does with the bodily activities and speech, which I call “the big eight”. These are discussed in “2. The Basics in Meditation“. It is a good idea to reads that section: “Bhāvanā (Meditation)”
It is useless to try to comprehend deeper aspects like Tilakkhana until one’s mind can see that such actions and speech can lead to a high level of stress in the mind. Those actually have origin in abhijja (excess greed) and vyapada (excess anger), and miccha ditthi (10 types of wrong views) in one’s mind.
– As Cubibobi mentioned, getting rid of wrong views (miccha ditthi) is critical.Initially, it will be hard to stay away from old habits. So, it will require determination. Whenever you get the urge to do something “bad” just start reading or listening to Dhamma or engage in one of the activities discussed below.
It is also necessary to have good eating habits and to engage in an exercise program. Just going for a run/walk will do. Yoga is another activity that you can even do at home. I started yoga more than 10 years ago. I just bought a couple of books and learned. Also, see this old post: “Spark” by John Ratey”
– Reading books is another way to keep the mind away from video games, etc. See, “Book Reviews”
– Another is to keep the home environment clean. What is needed is not expensive furniture, but a simple, clean environment. If you have seen a Buddhist temple, you get the idea.
– Yet another is to associate with those who have “good habits.” Even spending time on this forum, you will meet “good friends.”Finally, the following posts could be of help:
“Is It Necessary for a Buddhist to Eliminate Sensual Desires?”
“Craving for Pornography – How to Reduce the Tendency“Oetb asked another question via email:
If the characteristic of that kusala-mula is the desire to attain Nibbana:
Why is only the desire to attain Nibbana for oneself that characteristic, and not too the desire for others to attain Nibbana? (or the desire to help others to attain Nibbana)
Was motivated by the point number 5 of https://puredhamma.net/paticca-samuppada/kusala-mula-paticca-samuppada/
That says:
5. With puññābhi saṅkhāra as condition, a puññābhi viññāṇa arises. This puññābhi viññāṇa is accumulated as kamma bhava and could lead to corresponding “good” nāmarupa in pavutti Paṭicca Samuppāda or a new “good birth” in uppatti Paṭicca Samuppāda.
Because the saṅkhāra was generated with a kusala-mula deed, only a kusala-mula viññāṇa arises: “pati +ichcha sama uppada“. The characteristic of this kusala-mula viññāṇa is the desire (chanda, not kāmachanda) for Nibbāna.
I think maybe when I read “desire for Nibbana” I implicitly add “for oneself” as “desire for Nibbana [for oneself]”.That statement marked in bold also makes me wonder what kind of paticca samuppada cycles for beings not seeking for Nibbana, but doing good deeds and grasping deva or Brahma bhava. Good deeds do not fit in the akusala-mula paticca samuppada, but not seeking Nibbana does not fit in kusala-mula paticca samuppada.
Following was my answer:
You asked: “That statement marked in bold also makes me wonder what kind of paticca samuppada cycles for beings not seeking for Nibbana, but doing good deeds and grasping deva or Brahma bhava.”
For such a person it is the akusala-mula paticca samuppada cycle that comes into play. But the word “akusala” there is at different levels. The worst is when one does dasa akusala (like killing, stealing, etc). That will lead to births in the apayas.
– When one does “good deeds” WITHOUT comprehension of Tilakkhana (anicca, dukkha, anatta) that is also a type of “mild akusala” because one does not realize that even births in the “good realms” will not lead to permanent removal of suffering since, after that good birth, one could still be born in the apayas in the long-run.
That is explained in: “Kusala and Akusala Kamma, Puñña and Pāpa Kamma”
Basically those “good deeds” are done with punna kamma. They are good but not as good as kusala kamma. And, punna kamma automatically becomes kusala kamma after one comprehends Tilakkhana. It is a matter of having a better comprehension of the true nature of this world.
It may take some effort to understand this point. But that is the difference between the “mundane eightfold path” and the “Noble Eightfold Path.”
Also see, “Transition to Noble Eightfold Path”
Yes. That is correct.
Of course, the “record of the pañcakkhandhā” (up to the moment of death) of an Arahant remains.
Therefore, one with high iddhi powers can look at that record and see the record up to the moment of Parinibbana.
I must add that as long as an Arahant lives, he/she will be subjected to kamma vipaka. The physical body of the Arahant arose due to previous kamma and will continue with its “good and bad” vipaka until its death.
– That is why the death of an Arahant is called “Parinibbana” or “anupadisesa Nibbaba” or “complete Nibbana.”
– Until then it is “saupadisesa Nibbana” or “Nibbana with residue.” Only “samphassa-ja-vedana” part of the suffering is eliminated during that remaining time.Comments by cubibobi and y not could be both be right if we look at it the following way.
The Buddha said that everything in this world is associated with suffering (dukkha.)
– However, one will not be subjected to that suffering UNLESS one willingly embraces (or attaches) to those things.It is best to take an analogy. If a bottle of poison is on the table, that will not bring death or suffering to anyone.
– However, if someone takes that bottle and drinks the poison, then THAT PERSON will be subjected to suffering.Therefore, pancakkhandha is full of suffering. But one will be subjected to that suffering ONLY IF one willingly embraces pancakkhandha.
– That “willingly embracing” or “pulling it close” is the “upadana part” in “panca upadana khandha” or pancupadanakkhandha.An Arahant has pancakkhandha but not pancupadanakkhandha.
An Anagami has given up those cravings for things in the kama loka, for example. So, his/her pancupadanakkhandha is much “much smaller” than that of an average human. He/she will not be subjected to suffering in the apayas, human world, or in Deva loka.
– We can see levels of suffering eliminated at each level of magga phala that way.I thought it would be a good idea to explain y not’s following question:
“so in the case of the brahmin and his wife, are you saying that they TRIED TO RECALL the Buddha having been their son ? !!”The answer is those are sanna (initial recognition), comes from the INSIDE. The sight of someone can bring back “familiarity” from the deep past. Only after that initial “feeling” or “sanna”, that they would have tried to recall that memory.
It would be better to look at an analogy. Sometimes when we meet someone new, we get a “feeling” that we may have seen or associated with that person in the past. And THEN we TRY TO RECALL if such an encounter happened in the past. It could be a friend that one has not seen for many years.
– What happened to the brahmin and his wife when they saw the Buddha was like that. They had a “feeling of familiarity” or sanna arising in the mind first. THEN, when they TRY TO RECALL, they may have “seen” a glimpse of memories from the past.
– As I remember, the Buddha explained that he was their son in many births (and possibly not in the too distant past.)
– However, such “recalling memories from past lives” does not happen often for older people. It does happen for children: “Evidence for Rebirth”What I said was that it will take more posts to explain how those memories are recalled (the actual mechanism that takes place), when one tries to recall them.
Tobias asked: “Namarupa are generated via PS. But they are rupa, thus they belong to rupakkhandha, correct?”
This requires a somewhat deep analysis.
Namarupa are not in the rupakkhandha. But they are in the pancakkhandha, specifically in vinnanakkhandha. However, rupakkhandha (or any other individual khandha) does not arise separately from the other four khandhas.
In Abhidhamma, we have two categories: rupa and nama (vedana, sanna, sankhara). Those two categories are independent.
– It is the vinnana (our desires, hopes, expectations) that combine rupa and nama to “make living things.”
– When that happens we have the arising of pancakkhandha. Rupakkhandha is part of that.That is another way to explain the difference between rupa and rupakkhandha. This is why it is important to understand that rupakkhandha is PERSONAL. One generates one’s own pancakkhandha, of which rupakkhandha is a part that cannot be separated from the other four.
– On the other hand, rupa are common to all of us. They are just “out there.”This will become more clear when we get to pancakkhandha in the new series. But feel free to ask questions/discuss more.
P.S. A deeper analysis at: “Kamma Viññāna and Nāmarūpa Paricceda Ñana“
In the following, I will try to address oetb’s questions.
“1. Why kusala-mula paticca samuppada starts with “kusala-mula paccaya sankhara, …” and not with “pañña paccaya sankhara, …”?
One CULTIVATES pañña by cultivating the Eightfold Path. When one attains the Arahanthood, then pañña is complete.
– If we go in a sequential way, one MAY first start at the “moha” stage, where one may have one or more of the ten types of miccha ditthi.
– After that, one is able to comprehend Tialkkhana (anicca, dukkha, anatta) and START on the Noble Eightfold Path as a Sotapanna Anugami.
– Only then one will be able to cultivate the “kusala-mula paticca samuppada” that starts with “kusala-mula paccaya sankhara.
– However, UNTIL one gets to the Arahant stage, all those below that stage may also be engaged in the “akusala-mula paticca samuppada” depending on the situation.
The following section could be helpful:
“Living Dhamma”“2. Why is only the desire to attain Nibbana for oneself that characteristic, and not too the desire for others to attain Nibbana? (or the desire to help others to attain Nibbana)”
I am not sure where you got that idea. I have not attained Nibbana (Arahanthood) but I am spending a lot of time on this website trying to help others understand what I have understood.
– Others at this forum do the same.
– Most bhikkhus allocate a significant fraction of their time to teach others.
– However, we must also keep in mind that only one can cleanse one’s own mind and attain Nibbana. Others (even a Buddha) can only teach the way to do it.“3. What prevents a bodhisattva to learn Dhamma?”
I think that is the wrong way to look at it.
A bodhisattva spends an uncountable number of lives fulfilling “the requirements” (or paramita) to become a Buddha.
– But he cannot even attain the Sotapanna stage because then he would have learned Dhamma from someone else. A Buddha discovers the true nature of this world by himself WHEN a Buddha Sasana (Ministry of a Buddha) is ABSENT in the world. That way, he will be able to reveal Dhamma to many. That is why Buddha is a very special person.
– Two Buddhas DO NOT appear in this world at the same time. That would defeat the purpose of having a Buddha who spends so much time and effort to become a Buddha.
See, for example, “Pāramitā and Niyata Vivarana – Myths or Realities?”I think if you go through the above-suggested posts, you may find answers to the other questions in them too.
If not, or if you run into other questions, please feel free to ask.
The following post is from oetb.
Welcome to the Forum!
I am sorry that you could not post it yourself. That is an intermittent problem. Others run into it sometimes too.I read about kusala-mula paticca samuppada, and I have some doubts. Paticca samuppada starts with “avijja paccaya sankhara, …”. That paticca samuppada is the akusala-mula paticca samuppada, then:
- Why kusala-mula paticca samuppada starts with “kusala-mula paccaya sankhara, …” and not with “pañña paccaya sankhara, …”?
If the characteristic of that kusala-mula is the desire to attain Nibbana:
- Why is only the desire to attain Nibbana for oneself that characteristic, and not too the desire for others to attain Nibbana? (or the desire to help others to attain Nibbana)
Bodhisattvas has the desire to reach Buddhahood to help others reach Nibbana. We are said that in all this stuff of kamma, sansara, etc. there is no entity deciding what is good or bad kamma, or which is the next bhava/jati of a sentient being; all that works based on natural laws. Then:
- What prevents a bodhisattva to learn Dhamma? The article SengKiat posted says that for an aspirant to become a Bodhisattva he, among other qualities, should be able to become an Arahant in that very life (hetu) and should be able to see a live Buddha (satthara dassana). How could anyone with those qualities not be able to grasp Dhamma?
- Could be the case that there is no real prevention, just that if a Bodhisattva that has not received yet the niyata vivarana learns Dhamma and becomes a Sotapanna, Sakadagami, Anagami or Arahant, he loses his Bodhisattva condition?
As I understand now, the Buddha taught about suffering and its end. For that purpose, he taught tilakkhana and paticca samuppada among other teachings.
One who fully realizes tilakkhana becomes an Arahant. An Arahant has no avijja, then paticca samuppada does not cycle for him. Then he will not grasp new existences in this world of 31 realms.
- Have I made any bad assumptions at this point?
- Could be that not cycling for him paticca samuppada really means that he will not grasp new bhavas via akusala-mula paticca samuppada, but to say nothing about cycling for him kusala-mula paticca samuppada, that not begins with avijja? I mean, he will not grasp new bhavas motivated by any kind of hope in mundane happiness in any of the 31 realms, as he knows the tilakkhana nature of this world. In other words, with no avijja, there will be neither akusala abhisankhara nor kusala abhisankhara rooted in avijja (then also rooted neither in lobha/raga nor dosa/patigha). But:
- What prevents him to do abhisankhara rooted in pañña? Or, similarly, what prevents him to grasp a new bhava, not motivated in any future happiness (as he knows tilakkhana) but motivated to help others to reach Nibbana (motivated by compassion)?
- Is doing abhisankhara rooted in pañña an oxymoron?
- If the answer to 8 is yes, then what is puññabhisankhara?
- Why puñña kriya are not puññabhisankhara?
I just realized that since I just edited the previous post, it was not time-stamped with the revision. Thus, some people who had read about revising the recent post may not have seen it.
Basically, the original post as it was posted on April 24th does not need a revision.
y not asked: “When we need to recall the memory…” But exactly WHAT triggers the memory, what prompts that need,.”
Memory recall happens only when one TRIES to remember something.
What you alluded to in “Now, in the time of the Buddha one bhikkhu was admonished by both his fellow bhikkhus and by the Buddha for ‘having the harmful misconception’ that vinnana travels from life to life..” is a different thing.
– That is patisandhi vinnana which happens at death (or more precisely at the cuti-patisandhi moment) is a kamma vipaka. That is not memory recall.Thanks, y not.
The link is, “Dhamma on Air #5.”P.S.
I watched a few minutes of the video.It seems that he is trying to explain memory in terms of stored in the brain. That is not correct. Here is a brief summary of what happens.
– The brain has a “mana indriya” with a transmitter and a receiver. One’s experiences are transmitted to the “nama loka” that it out there in space.
– When we need to recall the memory, the transmitter again sends a signal to the “nama loka” and receives a “blueprint of that memory.”
– That is the dhammā that the brain then transmits to the hadaya vatthu (that is in the gandhabba and overlaps the physical heart.)
– Then “mananca paticca dhammeca uppajjati mano vinnanam” re-creates the previous experience as if one is experiencing it at that moment.I will get to it in the upcoming posts. But I mentioned the mechanism with a bit more details in, “The Amazing Mind – Critical Role of Nāmagotta (Memories).”
I thought about the revision that I made to the post, “Difference Between Rūpa and Rūpakkhandha” this morning.
The original version was fine. I have restored the original version. My apologies for any confusion.
Please feel free to ask questions.
The following post is from Lvalio (Lair).
What’s to note about this Ven lecture. Dhammavuddho and what is necessary to pay attention is that when he refers to the conditions to progress on the path. Lord Buddha told Ven. Ananda that the preservation of the Dhamma depends 100% on good friends (kalyāṇasahāyatā kalyāṇasampavaṅkatā.)
– The translation of the Pali into English as “good friends” and it is wrong.
– The correct translation is, “friends who penetrated the path of the Dhamma”, at the very least a Sotapanna -an Ariya.And in this lecture, the Venerable speaks clearly of good friends AS Ariya…
See, “Half the Spiritual Life (SN 45.2)“.
– So the translation is wrong. It is not only “good friends”, but “good friends” who understood the Message of Lord Buddha, i.e. The Dhamma of nature…
