[Lal]

Johnny had submitted the following comment and it did not get published due to current issues with the forum software. They are still trying to fix the “bugs” in new software. The following is a comment from Johnny.

Hi wta,

This is the desana I was referring to. Story begins at 53:29.

https://www.youtube.com/watch?v=9ZI2UU5jznY&list=PLGrCtt8wuHbOz67iBmmtrI2rGfj-uoYfQ&index=48&t=0s

[Lal]

Avijja (a + vijja) is without the “knowledge of the truth (vijja).

It is not realizing that NOTHING in this world is worthy of praise, and attachment to things in this world WILL lead to suffering.
– This vision (Samma Ditthi) is first glimpsed at the Sotapanna Anugami stage.
– The vision (Samma Ditthi) and the perception (sanna) that goes with it are fully completed only at the Arahant stage,

Another way to look at this is the following>
– Moha is at one end, where one’s mind is totally covered. It is an asobhana cetasika.
– Panna (wisdom) is at the other end and is OPTIMIZED for an Arahant. Panna is a sobhana cetasika.
– Avijja is in the middle.

Anyone who is not at least a Sotapanna Anugami COULD act with moha (and do an apayagami action) if an arammana is enticing enough.
– A Sotapanna Anugami or above will NEVER act with moha. But they may act with avijja to varying degrees.
– Only an Arahant will never even act with avijja, let alone moha.

P.S. The forum issues are still there to varying degrees.
– The software for the forum was updated about a couple of weeks ago and that was when these problems started. They are still working to fix those issues.
– See, “Testing Forum Submissions”

[Lal]

Which asobhana cetasika is in a punnabhisankhara?

[Lal]

Sorry that I did not see this question. This question is very similar to the one you raised under the other topic today.

However, I can answer in a different way here. Both explanations are inter-consistent.

I mentioned this in the recent post, “Kamma, Saṅkhāra, and Abhisaṅkhāra“, see #12, which says:

12. Even though the first step in Paticca Samuppāda is simply, “avijjā paccayā saṅkhārā,” it really refers to abhisaṅkhārā.

Paṭic­ca­samup­pāda ­Vibhaṅga, explains the term “avijjā paccayā saṅkhārā” in akusala-mula Paticca Samuppāda (that leads to suffering) as follows: “Tattha katame avijjā paccayā saṅkhārā? Puññā­bhi­saṅ­khāro, apuññā­bhi­saṅ­khāro, āneñjā­bhi­saṅ­khāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro“.

Translated: “What is avijjā paccayā saṅkhārā? Puññā­bhi­saṅ­khāra, apuññā­bhi­saṅ­khāra, āneñjā­bhi­saṅ­khāra, kāyasaṅkhāra, vacīsaṅkhāra, cittasaṅkhāra“. (here, citta saṅkhāra is the same as manō saṅkhāra).

Those are all abhisaṅkhāra, even though the verse is simplified as “avijjā paccayā saṅkhārā“.
Two categories of saṅkhāra are mentioned there. One category refers to types of kamma accrued (Puññā­bhi­saṅ­khāra, apuññā­bhi­saṅ­khāra, āneñjā­bhi­saṅ­khāra.)

So, the point is that Puññā­bhi­saṅ­khāra or puñña kamma are also done with avijjā!
– That is the avijjā anusaya left in ANYONE below the Arahant stage.

An Arahant will do only puñña kiriya (i.e., moral deeeds without any abhisankhara)

Let me know if that is not clear.

[Lal]

Siebe wrote: “In most deeds, also good ones, there is an ego-centric motive or perspective.”

Yes. That is the avijja anusaya remaining in ANY person below the Arahant stage.

“Any ego-centric view or attitude must be deluded/corrupted because of asmi mana.”

Yes. That is what is meant by the above. Only an Arahant does not have asmi mana.

“Therefor i also do not belief that one will ever escape samsara if one becomes a more and more strategic person. What do you think?”

I am not sure what you mean by that, Siebe.
Who is a “strategic person”?

[Lal]

Hi Tobias,

What I had written (the latter part of what you quoted) was not fully correct. I just revised that as follows:
When one does punna kamma, it is the avijja cetasika that is involved. However, if one has comprehended Tilakkhana FULLY (i.e., if one is an Arahant), it becomes a punna kiriya, without kammic consequences.

Now, to the question that you raised:
“Avijja is not a cetasika, moha is. Anyway, how can one do punna kamma with avijja, when this good act involves sobhana cetasika? Are the citta vithi mixed: sobhana/asobhana citta vithi?”

Yes. This is a key point that is a bit hard to grasp.
– As long as one does not FULLY understand the Four Noble Truths (or Tilakkhana), one is unable to FULLY REALIZE the unfruitful-ness AND danger in remaining in the rebirth process. So, any “good deed” (punna kamma) that one does, has at least a subtle expectation for a “good return”.

– That “expectation for a good return” reduces as one advance to higher stages of magga phala.
– For example, an Anagami does not have any expectations associated with kama loka. But still wants to live and still likes to hear/discuss Dhamma, for example.
– All future expectations for anything in this world go away only at the Arahant stage. Then any “good deed” WILL NOT have any kammic consequences. It just becomes a “good action” or punna kiriya.

This is explained in the “Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya”
– See #12 specifically.

I will get to this point slowly in the new series, “Origin of Life”
– That series is a systematic way to look at the whole process.
– In particular, the sub-section: “Worldview of the Buddha”

Anyway, please feel to ask questions. This is a key issue.

[Lal]

Update on the forum issue.
– They are still working on the problem. We have a significant holiday coming up in the United States (Thanksgiving) on Thursday. Many people are taking most of the week off, so the issues may not be fully addressed this week.

However, it is a minor issue of a new comment not showing up on the main forum page.

But I can manually update the main forum page to show the latest comments.
– If anyone posts a comment and it does not show up immediately, please send me an email. I may have to manually update the “freshness”.
– If there are other issues, please send me an email: [email protected]

[Lal]

Thanks for posting this update, Axel.
– By the way, Axel is on an extended trip to Sri Lanka in search of a monastery to become Anagarika and then eventually a Bhikkhu. His travel experiences are described at: “Arya Monasteries”

I had heard about Vimuththa Therani but had not listened to a discourse from her. I just listened to half of a discourse and it was, of course, good.

It is good to listen to any of the Theros/Theranis listed by Axel in his reports.

Christian and others have also discussed discourses and retreats by others, including Walassmulle Abhaya Thero. See, “Personal Experiences”

– They are all based on Waharaka Thero’s correct interpretations.
– Each one’s approach may be somewhat different.

I also encourage attending retreats by any of them. I hear good things about them. Those are good opportunities, especially if a retreat is to be held close-by.

P.S. This week’s new post is:
Kamma, Saṅkhāra, and Abhisaṅkhāra

[Lal]

It turns out that there is a bug in the forum software (plugin) that I use.

They are working to fix it. But I can manually update the main forum page to show the latest comments.

I will try to do the update at least a couple of times a day.

[Lal]

Don’t worry, hoya!

I am glad to hear that you have cleared up the issue.

[Lal]

Hello, hoya,

Are you saying the following?
You had understood the Pali words anicca, dukkha, anatta to mean impermanence, suffering, and not-self (because that is how they have been explained for a long time).
– And you are afraid that because of that incorrect understanding you may be born in hell?

The answer is no. You just need to understand the correct meanings of those words.
– The Korean version of the Pure Dhamma website that you mentioned probably explains the correct meanings.

Furthermore, you can ask your question there too. I understand that they have discussion group there too. If Patighosa Hojan wants to make sure about his answers, he will write to me.
“Pure Dhamma – Korean Website“

[Lal]

Thank you hojan and Lvalio. I see your comments.

If anyone else submitted a response and it does not show up, please email me at [email protected].

[Lal]

AxelSnaxel had been unsuccessful in posting the details on his visit to Sri Lanka. I have mentioned this problem with the forum for the past week or so. My apologies again for the inconvenience. Unfortunately, I will leave tomorrow on a two-week trip and may not be able to do much about this issue until I get back.
– But I plan to post the weekly posts and keep up with monitoring emails and also forum issues.

The following is the message from AxelSnaxel. He is still in Sri Lanka on his visit, and my thanks to him for providing us with a detailed report.

Here’s an update after 2 months in Sri Lanka!

I have been incredibly blessed with my stay so far. I’ve been hosted by numerous Dhamma friends on the way and been taken good care of at every monastery i have visited. So far i practically haven’t spent any money, only on bus tickets and mobile data, which is ridiculously cheap. And i must say everyone I’ve met so far have been very nice and it’s a lovely culture.

And if anyone is interested in changeing ones livelihood towards Dhamma practice, I highly recommend coming to Sri Lanka and living as a lay person at a monastery. And there’s nothing binding, so you can do so for a few weeks during vacation or stay for how long you’d like, the head monks will happily help you get a residence visa. So if anyone is interested, again please contact me on whatsapp +4794164658, And i will help you out with finding a monastery and help you find accommodation with fellow Dhamma friends.

I’d like to make it very clear though, if you really want to become a monk. I advice to wind down a little bit, allow things to unfold naturally and begin with just being a lay person in a monastery. And then just see where that takes you. Because if you are coming into this with a lot of expectation on yourself, then you can make it something that’s easy and nice into something difficult. I certainly went in with a lot of determination and forcefulness with regards to: “I’m going to become a monk!” which made my have a lot of internal struggles with myself. It’s really important for this path to accept oneself fully, everything, and not but up any walls towards life.

So when it comes to my journey:
First i visited Dharmayai Obai and i stayed there for 11 days.
https://maps.app.goo.gl/JbXzCs8RxPoTTRLbA
Here’s a good video of the place, although a little idealized https://www.youtube.com/watch?v=8AKyKczBP6k
There’s about 40 monks there and 12 anigarikas. The place is still under construction and is a quite busy, with little time for meditation. Out of all the places, this one is the most “formal”/ritualistic. What’s very nice about the place is that there’s a very strong brotherhood among everyone there and everyone is always willing to help.
There’s about 4 Anagarikas and 5 monks that speak well English, so it’s easy to get around. Every Sunday there is held a english sermon by Amadassana Thero, which is very special to attend in person. This is definitely the highlight of being there. You can find the sermons here: https://www.youtube.com/watch?v=jV-UaXBFLCA&list=PLGrCtt8wuHbOz67iBmmtrI2rGfj-uoYfQ
you can definitely attain sotapanna by listening to those.
I was also very lucky to be able to talk to Amadassana Thero personally 4 times, which was very good.
During my stay i was provided a 2m x 1m metal shed kuti, which was actually quite nice.
Overall i had a nice stay, but the place was not for me due to the rigidity, busyness and lack of time for meditation. Still i would highly recommend visiting the place.

Secondly i took a half a day visit to the branch monastary of Waharaka Temple in Anarudhapura
https://maps.app.goo.gl/2g8o7TkCCsu1UptF8
Sadly when i visited there most the monks where away for a special event, and only 2 where left. None of which spoke English. It’s quite a small place, but quite peaceful and conducive to mediation.

Thirdly i visited a monastary called Kaludiya Pokuna for 2 days
https://goo.gl/maps/pjnC3hdiXpdSDgyx7
It’s located right next to a very old historical monastery where there used to be many Arahants. There i was provided with a kuti. Sadly the place is not an Ariya Monastery, but there were two monks who secretly practiced the real path to Nibbana and spoke decent English. The downside with this place is that there’s a lot of mosquitoes.

Then i stayed at Waharaka Temple for 12 days
https://maps.app.goo.gl/2g8o7TkCCsu1UptF8
The energy at that place was very special and i had some first jhana experiences due to it. there’s about 8 monks there. 2 of them speak good english and 3 of them speak it decently. I was given my own room and was given a lot of time for meditation and Dhamma study. However this place is not really for meditative practice, and the monks don’t meditate that much there. And since it is a Temple it is a little busy sometimes. Sadly the Monk who could speak the best english was very energy sensitive and for whatever reason my aura would make him trip and behave a little strangely, which made my stay quite confusing at times. Overall it’s a nice place to visit for some time, but since it is a temple it’s not optimal long term.

Then i went to Abhaya Theros mediation center for a retreat
https://g.page/nirapekshathwayemaga?share
I definitely recommend attending one of those, I have gone to one in Italy and one in the UK before this and it gives a very big boost to ones path. Generally Abhaya Thero is traveling around a lot so if your able to catch him near you i highly recommend going to such a retreat (given that you’re already sotapanna). He will be in Australia coming december and january, and will be holding several retreats there. Please message me if anyone is interested.
Anyways, this mediation center is also a place where you can stay whenever and as long as you’d like. There’s always a couple of monks there and the caretaker is very nice and speaks good English and knows some people that can explain dhamma well in English.

Lastly the place where I’m currently at and where i have stayed for 2 weeks now is this place
https://goo.gl/maps/Ajak1fWqghj9Xfcp6
It’s a small monastery with 4 monks. 2 of them speak very good english and the other 2 speak it decently. This place is the best i have found so far and is really the perfect place for practice. It’s calm and quiet, the climate is perfect for a European and there’s almost no mosquitoes. The monks here are incredibly kind and give me a lot of space for my own practice and help me practice my Sinhala. So i think i will settle down here. There’s also more rooms available if any of you wish to come to Sri Lanka one day :)

I will say that there are more Ariya monasteries that i have not visited. But one of the monks here visited most of them and found this place the best for personal practice and being duty free. Having said that here’s a quick list if anyone is interested:
https://goo.gl/maps/gQ36EdHwqMubQPfAA
https://goo.gl/maps/Tr56gvWsiCDwvpyXA
https://goo.gl/maps/iLxSGZgFPAnvfFxt5
https://goo.gl/maps/QRDTs5s5ffNNxAcK8
https://goo.gl/maps/adSeWXuHnYNVU1We6

And this one which i will visit shortly next week
https://goo.gl/maps/f14geEQfe1PAyfV4A

[Lal]

We are still experiencing difficulties with submitting new questions/comments to the forum.

The following comment is from Vassil, who says his comment was not published. So, he emailed me the following comment.

Hi everyone!

Yeos, you might be new to Buddha Dhamma in this jāti (in this birth/life) and thus many words used directly and without explanations in Buddhistic contexts might be unfamiliar.

When I first encountered Tathāgata I wasn’t sure what it means. Later I’ve learned it’s how the Buddha himself referred to himself on several occasions. It is also how others might refer to Buddha.

Apart from Lal’s explanations, I would like to add a little bit of information about the etymology of the word. In the English-speaking world, one of the first textbooks on Pāli was written by A. K. Warner (A. K. Warder). He wrote a book called “Introduction to Pāli” first published in 1963. Prior to that, the Pāli Text Society has published numerous translations of texts (and dictionaries), but not really a “coursebook” or a “manual” of the language. However, according to Justin Meiland, some of Warder’s translations of Pāli words weren’t satisfactory. In his book “Pali Language Course” Meiland notes:

Tathāgata is another problematic word. A common epithet of the Buddha, it is sometimes translated as ‘thus-gone’ (tathā meaning ‘thus’ and gata ‘gone’). However, at the end of a compound, ‘-gata’ often simply means ‘is’ and so tathā-gata appears to mean ‘is thus’ (i.e. the Buddha has reached a state which can only be described as ‘thus’). It is perhaps best to leave the word untranslated.

[Lal]

Siebe asked: “When underlying tendencies activate, do you reckon this to be vaci and kaya sankhara or mano sankhara?”

Yes. Vaci and kaya sankhara arise DUE TO underlying tendencies (asava/anusaya). We can also say that Vaci and kaya sankhara arise DUE TO our gati.

I have talked about this briefly in recent posts. I will refer to this, again briefly, in the upcoming new post. It will be elaborated on in upcoming posts.

[Author]

Posts