Forum Replies Created
-
Posts
-
@ HugoZyl: I don’t think it is a valid point.
- Let us stick to the teachings of the Buddha. I will post a comment later today, and we can discuss that.
You wrote: “But in any case, I don’t think even mindfulness of breathing gives permanent eradication of defiled thoughts. It’s more of temporary solution.”
- That is correct, and that is the bottom line.
- So, I don’t think we need to discuss whether “breathing meditation” can lead to Nibbana. It simply cannot.
- Do I need to answer any other questions in your above comment? If so, please point them out. I think they are all related to this issue.
- I will make some comments on how to cultivate the path to Nibbana. It may take a day or two.
By the way, I entered your above quote in Google Docs, and it immediately corrected the errors as follows:
“But in any case, I don’t think even mindfulness of breathing permanently eradicates defiled thoughts. It’s more of a temporary solution.”
- Can you see how easy it is to generate a better comment?
- Please compose your comments (especially the lengthy ones) in Google Docs. It is free. There are other free word-processing software, too. I hope others will follow this advice, too.
P.S. You made the following comment while I was responding to the earlier one: “Yes sir I am exploring topics you suggested above. There are many many of them! I was searching for something like ‘do it daily and you will reach nibbana’. But I guess that’s not how it works.”
- Understanding Buddha’s teachings takes an effort.
1 user thanked author for this post.
I read through the rest of your comment to understand what you mean by “dhamma.” You seem to describe it as follows:
“keen investigation of the dhamma (dhammavicaya) in the form of contemplation of impermanence of thoughts..”
- Is that what you mean by dhamma? “contemplation of impermanence of thoughts”?
If so, how would that lead to Nibbana?
- In a related question, what do you understand by “Nibbana“?
- In other words, what is the goal of your practice?
P.S. There are still many grammar issues. You can ask a free AI program like ChatGPT or Grok to check your grammar. It is not hard, making it easier for the readers to understand your comments.
Thank you for making the effort to write concisely.
I highlighted two critical statements you made in the first part of your comment.
- I can see how one could think “focusing on the breath” could be equated to “mindfulness.” (It is not. I will explain in a future comment.)
- Since focusing on the breath keeps a mind away from defiled thoughts (those with raga, dosa, moha), it also provides a “relief to the mind” (which one may experience as “piti/sukha.”), and that may give an incentive to do more (i.e., viriya.) (But that effect is temporary. I will explain in a future comment.)
Can you explain how “focusing on the breath” leads to a “keen investigation of the dhamma”?
P.S. Also, what do you mean by “dhamma”?
Hello Saurabh,
I want to make two suggestions for commenting on the forum. This applies to everyone, so please don’t be offended.
1. It is unnecessary to quote the entire comment by another person.
- It is a good idea to quote part of a comment (like in your last comment above) and express your thoughts about it.
- In other cases, refer to someone’s quote by indicating his/her name (as I have revised your other two comments above.)
2. I have revised some of your comments above to make them a bit more clear.
- I recommend using word processing software, which I have also recommended to others. There are many free online software packages, such as Google Docs.
- It is hard enough to express our thoughts in words, so we need to make an effort to convey our ideas as clearly as possible. The message/ideas can get lost with grammar errors.
3. I will think about your comments/questions and will comment later today. In the meantime, I hope others will also provide their suggestions.
P.S. Sorry about the delay in replying. I live in a different time zone (United States). You are probably in India.
Thank you, Amin. This is an excellent video.
I was going to add it to the following post on writing Pali words with the English alphabet, but I see that it is already in the post:
“Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1
- It is good to learn how to write and pronounce Pali words correctly!
1 user thanked author for this post.
Good observations!
Regarding: “5. Do not use the words ‘I’, ‘me’, ‘my’ or ‘mine’ unless you have to whether with voice or thought.”
- There is nothing wrong with using the ‘I’, ‘me’, ‘my’ or ‘mine.’ We have to use those words to live in this world. Even the Buddha used those words.
- Instead, we need to try to control our greedy actions, which are based on the false view/idea/saññā of ‘I’, ‘me’, ‘my’, or ‘mine’, i.e., trying to acquire more and more worldly things. That “greedy mindset” also leads to our actions with anger.
1 user thanked author for this post.
Waisaka wrote: “In recent times, I have been contemplating about asankhata and sankhata; in my opinion, contemplating concepts of the Buddha’s dhamma is a form of meditation for Lokutarra understanding because that is contemplating things that are rooted in VIJJA. Beings are born in samsara because they have thoughts about worldly concepts (conditioned) in the Paticca Samuppada patterns rooted in avijja..
When continuously contemplating the concept of the Buddha’s dhamma, one will gain awareness and reduce attachment to the world so that the shackles of the mind will collapse until reaching arahanthood.
My weakness since thinking about this concept is that I became too lazy to meditate formally.”
________
I revised your comment (more in the above quote) to understand your question. I recommend using word processing software, which I have also recommended to others. There are many free online software packages, such as Google Docs.
Anyway, can you describe precisely what you contemplate by giving an example for both asankhata and sankhata? I would like to understand where the issue is. Take your time and write it using the software as suggested above. Getting one’s ideas across can be difficult, and we must try our best. Otherwise, it can lead to confusion.
2 users thanked author for this post.
Hello Saurabh, I think you have (or had) some wrong ideas about “practicing Buddha Dhamma” (like many others.)
1. “Practicing Buddha Dhamma” starts with understanding Buddha’s teachings. The “core teaching” is that the world of 31 realms is associated with unending suffering at various levels. Even though there can be long stretches of “happiness,” suffering dominates in the long run.
- The critical point is that comprehension of “Buddha’s worldview” at a preliminary level leads to the first stage of Nibbana, where rebirths in the apayas will stop.
- When one starts understanding Buddha’s teachings, one becomes a Sotapanna Anugami (meaning one is “on the way to be free from the apayas.”)
- However, “moral living” is essential to this learning process. It is difficult for a mind burdened with immoral thoughts to understand Buddha’s teachings, so you should keep up with that aspect; it is good that you are already doing that.
2. The difficult part is figuring out where to start. It varies widely from person to person. I do not know the level of understanding of people who read the website. So, one should scan the various sections and figure out “where to start.”
- I suggest scanning through the following sections first: “Three Levels of Practice,” “Living Dhamma,” and “Bhāvanā (Meditation).”
3. The following summary could help understand the fundamental axioms of Buddha Dhamma.
- The First Noble Truth points out that there is a rebirth process with no discernible beginning. Each “sentient being” endures much more suffering in the apayas than any fleeting (on the scale of the rebirth process) happiness while born infrequently in the “good realms.”
- The second Noble Truth points out that our immoral deeds are the root cause of suffering (i.e., the cause of rebirth in lower realms). Why do we engage in immoral actions? We believe/perceive that happiness is in external “mind-pleasing things” of the world (persons of opposite sex, houses, cars, money, etc.) Therefore, our future suffering is dictated by how much we are attached to “worldly pleasures.” Another way to say the same is “saṅkhittena pañcupādānakkhandhā dukkhā.” Thus, understanding pañcupādānakkhandhā is critical; see “Essence of Buddhism – In the First Sutta.”
(At a deeper level (which is what my current weekly posts are focused on), the belief/perception (“distorted/false sanna) that happiness is in external “mind-pleasing things” of the world is wrong. You can get there gradually and understand that aspect. ) - How our cravings for “mind-pleasing things” in the world lead to suffering is analyzed in Paticca Samuppada.
- Once one understands Paticca Samuppada, one’s understanding of the foundations of Buddha Dhamma becomes solidified, and one’s faith in the Buddha, Dhamma, and Sangha (Nobel Persons; not all bhikkhus are Noble Persons) becomes unshakeable. That is when one attains the Sotapanna stage.
- However, that first stage of understanding is not enough to attain the higher stages of Nibbana (Sakadagami, Anagami, and Arahant). But as you correctly stated, your goal is to reach the Sotapanna stage.
4. Therefore, it is necessary to continue living a moral life (as you are doing now.) However, learning the “Buddha’s worldview” is essential to understanding how suffering is embedded in this world of 31 realms. You can also scan through the “Origin of Life” section if that approach makes sense.
- Each person is different. So, explore some of the ideas suggested above. Take your time. Feel free to ask questions as you proceed. You can ask your questions in this thread to keep track of your progress. Of course, others are also welcome to comment or ask related questions on this thread.
3 users thanked author for this post.
“Anyways there is possibility that either this is problem due to language or maybe he is wrong here..”
- I do not think it is a wrong translation. Other people have told me the same. If someone has evidence to the contrary, please post a comment because this is critically important.
- Mr. Goenka had no idea about the true meaning of sankhara.
- The “technique” depends on a wrong concept! You should be able to figure out the rest.
1 user thanked author for this post.
“As far as I understood Goenka’s course, sankhara means deeper remaining seeds of greed and ill will.”
- That is blatantly wrong, according to the Tipitaka!
Please read the section “What Are Saṅkhāra (Mental Formations)?” in “Mental Aggregates.”
We all wish you well, y not.
- We hope to see you back in the forum soon.
- May you also attain the supreme Bliss of Nibbana!
5 users thanked author for this post.
What do you (or Mr. Goenka) mean by “sankharas”?
- I think we can discuss things better once I understand what you all mean by “sanskaras.”
Good summary!
We could improve on that as follows (by providing a bit more information):
avijja paccaya sankhara: One acts based on ignorance of the bad consequences of such actions (if they involve raga, dosa, moha/avijja).
sankhara paccaya vinnana: One develops corrupted expectations about the future. This includes even “moral deeds” done without understanding the anicca nature. (However, moral deeds must be done regardless since that will provide the background to understand the “anicca nature.”)
vinnana paccaya namarupa: One forms mental images of the expected outcome. This is a crucial step that cannot be summarized in a few sentences. This is where “mental energy” starts creating “subtle rupa” or “dhammā” (kamma bija) that can bring vipaka, including rebirth. See, “What are Rūpa? – Dhammā are Rūpa too!“
namarupa paccaya salayatana: One uses the sensory faculties to bring the imagined expectations to life.
salayatana paccaya phassa: While trying to bring the imagined expectations to life, one engages in corrupted sensory contact, i.e., with raga, dosa, moha/avijja.
phassa paccaya vedana: One experiences a “mind-made” sensory feeling (samphassa-ja-vedana). See, for example, “Vēdanā and Samphassa-Jā-Vēdanā – More Than Just Feelings.”
vedana paccaya tanha: One automatically clings to the corrupted sensory experience. (This may happen in the “purana kamma” stage. If it happens, the mind proceeds to the next step of upadana.)
tanha paccaya upadana: One attaches to it with free will and starts accumulating “strong kammic energies” by engaging in vaci and kaya kamma in the “nava kamma” stage. See “Purāna and Nava Kamma – Sequence of Kamma Generation.”
upadana paccaya bhava: One forms a “state of existence.” This leads to a temporary “state of mind during life.” It also accumulates kammic energies to lead to a “new existence (bhava)” at a cuti-patisandhi moment. See “Upādāna Paccayā Bhava – Two Types of Bhava.”
bhava paccaya jati: One is born into that particular bhava. Again, that happens during a life (innumerable times) and also when a human or animal gandhabba is born with a physical body.
- I know that you understand most of the above. It is to provide further clarification for the benefit of all.
2 users thanked author for this post.
