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Sexual MISCONDUCT is an akusala kamma. That could make one eligible to be born in the apayas.
But having sex is not an akusala kamma. Sex becomes an akusala kamma if it is harmful to the other person(s), i.e., if it is a child, someone else’s partner, etc.
Is It Necessary for a Buddhist to Eliminate Sensual Desires?
One can have cravings for sex or any other “legitimate” sense pleasures and still can become a Sotapanna.
– One needs to abstain from sex (or any other sense pleasure) to attain the Anagami stage:Yes. Akvan is right.
– An anantariya kamma, by definition, is one that WILL invariably bring in vipaka at death. It will not wait until one’s kammic energy for the current bhava runs out.Therefore, an anariya jhana cannot be labelled an anantariya kamma.
– However, an Ariya jhana is an anantariya kamma.Now, the question is: When one attains an anariya jhana AND does not lose it until the moment of death, will he/she be born in a brahma realm EVEN IF one has kammic energy for the current bhava left?
– I need to think about that to make sure.
– If someone has evidence from the Tipitaka, please post it.1 user thanked author for this post.
As I explained, if that person has not the new gati by the time of death, he/she will be born in the corresponding brahma realm.
An anantariya kamma breaks the current bhava.
- That means even if there is more kammic energy for the human bhava left, one will be born in an apaya when one’s physical body dies if one did an anantariya papa (apunna) kamma in this life.
- In the same way, if one cultivated a jhana (an anatariya punna kamma), one will be born in the corresponding brahma realm.
“Breaking the human bhava” involves a clear change in one’s gathi (or gati).
- When one does an anantariya papa kamma, ons’s gati changes irreversibly (not forever, but for this life).
- No matter how many punna or kusala kamma one engages in AFTER doing that anantariya kamma, one will not be able to overcome it until one pays for that kamma by spending time in the appropriate apaya.
In the case of cultivating a jhana, one has transcended the human realm and is elevated to a brahma realm (by changing one’s gati).
– But unless it is an Ariya jhana, one can lose that “better gati” by engaging in activities that corrupts one’s mind. In that case one’s gati will reveres back to human, and if does an anatariya papa kamma, one’s gati will change to that of a being in an apaya.
– When one gets to an Ariya jhana, one’s anusaya or root causes have been permanently removed. That gati can never change.Devadatta had cultivated anariya jhana. He went “downward” twice, first losing the jhanas, and then doing an anatariya papa kamma by injuring the Buddha.
This is why we need to be careful. It is easy to break something, but never easy to fix something that is broken.
– It is easy to corrupt a mind (that still has anusaya left), but it is very hard to overcome cravings and cultivate a defilement-free mind.
– The exception is that it is not possible to break a magga phala or an Ariya jhana.The key is to understand gati and how they are intricately associated with one’s mindset.
Buddha Dhamma is NOT based on kamma and kamma vipaka, even though they play a significant role.
– It is based on causes (hetu) and effects (phala).
– If we HAVE TO pay back all the bad (or good) kamma we have done, we will never be able to attain Nibbana. What is critical to do is to remove root causes (anusaya). That is always associated with magga phala. One cannot get to Ariya jhana unless one has magga phala.“it can also happen that when walking in the street and looking at a specific place where i was once with him/her, at the very moment that i look at that place I’ll think about him/her – then such thought would be triggered by the sense of sight plus the respective aggregates ?”
Yes. In this particular case, the initial “trigger” is seeing that specific place.
But there are times when thoughts come directly to the mind, without the involvement of the five physical senses.
Siebe said: “Those pannavimutti Arahants do they really not need jhana? In which sutta is this explained? ”
It is likely that all Buddhas attain the Buddhahood via jhana. There is another sutta that describes how the previous Buddha, Kassapa Buddha, attained Buddhahood the same way.
However, there is no need to go through jhanas, for those disciples with high level of wisdom (panna). They are called pannavimutti Arahants.
– Still, no matter how high one’s level of panna is one cannot attain the Buddhahood by one’s own efforts, unless it is a Bodhisattva.Furthermore, even at the time of the Buddha (before the Enlightenment of the Buddha), there were yogis who were able to get to the highest jhanas (including possibly the five ascetics).
– However, they could not attain Nibbana, because only a Buddha can attain Nibbana via his own efforts.
– One who can get to any jhana, of course can attain Nibbana once he/she comprehends the Four Noble Truths.These are discussed in detail at the “Samādhi, Jhāna (Dhyāna), Magga Phala” section.
I cannot comment on that. I don’t have time to read their 350 pages of “central teachings”.
However, it is likely to be on key suttas, so could be fine (If the translations are good).
I just don’t know what is in there.
Yes. Even the Buddha could taste “sweetness in sugar”, etc. Those “kama guna” are indeed associated with each bhava; see, “Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda“.
A “bad gati” would be to have CRAVING for them. When one attains Nibbana, one gets rid of lobha, dosa, moha. That is all one gets rid of.
P.S. 8/10/23:
The “sweetness in sugar,” etc., comes from “kāma saññā” and NOT from “kāma guna.” I will explain that in upcoming posts. Thanks for pointing this out, LDF!
I see. But you don’t refer to that as “reverse order patticca samuppada (PS)”.
The annamanna paccaya is at work only for the first several steps in PS.
It does not come into play starting with: “salāyatana paccayā phassa” step.
I guess I had not specifically mentioned that in the post on annamanna paccaya.
Will add a statement to that post sometime today.The reverse order of patticca samuppada is to how how the suffering ends when the root cause of avijja is removed.
Avijja nirodha sankhara nirodha
sankhara nirodha vinnana nirodha
.
‘
Jati nirodha jara, marana, soka, parideva,… nirodha.M 148 Chachakka Sutta (and “contact”) are also discussed in the post:
“Difference between Phassa and Samphassa“.Please provide a link to the sutta when you quote a sutta.
If possible provide a link to the Pali version too.
That will make it easier for others to take a look at the sutta and comment on the question.
How to provide a link is described step-by-step here:
“How to Reply to a Forum Question““But can’t we say that seeing happiness in what is suffering, seeing attractiveness in what is repulsive, seeing self in what is not self (like the body seeing as ‘I am this body’) and seeing permanence in what is impermanent is in fact wrong view too?”
Yes. In the end they are related to the 10 types of wrong views you listed.
What do you think “seeing happiness in what is suffering” means? (or the other ones that you mentioned). Let us start with some examples you can think about.
