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Such a verse could be in several suttas.
The verse “And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it ” is in the “Pāsarāsi Sutta (MN 26).”
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Yes. The concepts of anicca and anatta embed the critical idea that craving things in this world only leads to suffering.
- Nibbana (Arahanthood) is the end of suffering. It is not the end of a human, a Deva, an animal, or a Brahma; suffering continues as long as one of those labels can be assigned. A Buddha or an Arahant does not belong to any of those categories.
Yes. Understanding these critical concepts can be rewarding and exhilarating! The following is another way to look at it.
1. As explained in the post “What are Rūpa? Dhammā are Rūpa too!” dhammās are the kammic energies (kamma bija) that power future lives.
- We have collected possibly innumerable kamma bija in this and past lives. They can lead to rebirths in “good” and “bad” realms, but most are in “bad realms.” Even if born in a “good realm,” it will end, and one will start over.
- That is why “sabbe dhammā anatta.” No dhammā can get rid of suffering!
2. Those dhammā are created via sankhara! (That happens at the “upadana paccaya bhava” step in Paticca Samuppada.) This is a subtle/critical point: See “Bhava – Kammic Energy That Can Power an Existence” and “Upādāna Paccayā Bhava – Two Types of Bhava.”
- That is why engaging in the sankhara generation is useless/unfruitful/dangerous. It mainly leads to suffering, and even more importantly, it can NEVER stop future suffering!
- That is why “sabbe saṅkhārā aniccā” and “sabbe saṅkhārā dukkhā.“
Understanding the above two points can be rewarding. See, for example, “Buddha Dhamma – Noble Truths, Paṭicca Samuppāda, Tilakkhana.”
I understand the issue. However, we must be able to understand the usage of words based on the context.
- Please carefully read “What are Rūpa? Dhammā are Rūpa too!” It explains the meaning of “dhammā” as “kammic energies bearing things in this world.” In particular, see #15 regarding the Abhidhamma connection.
- Also see #17 on “sabbē dhammā anattā.”
- Another confusion is to take “Dhamma” in “Buddha Dhamma” as dhammā. Buddha Dhamma refers to the teachings of the Buddha.
Gopinadh wrote: “Under Abhidhamma, Nibbana or Nirvana, is classified as an Asankhata Dhamma.”
- First, “Nirvāna” is the Sanskrit word for Pāli “Nibbāna.” The Buddha admonished that Sanskrit should never be used to explain Buddha Dhamma. I have changed the topic to make that change. See #10 of the post “Anicca, Dukkha, Anatta – Distortion Timeline.”
- Secondly, please refer to the reference in Abhidhamma where Nibbāna is defined as “asankhata Dhammā.”
Yes. Those are good examples.
- Thank you for the references!
- In such cases, they had done much work in their past lives (fulfilling paramita).
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I just posted a revised version of the following post: “Samādhi, Jhāna, and Sammā Samādhi.”
- I hope to post soon a rewritten version of the post “Jhāna and Magga phala – Very Different,” which I removed a few days ago.
- These complexities in jhāna illustrate why the Buddha stated that “jhānavisayo acinteyyo” OR “the subject of jhāna is fully comprehensible only to a Buddha.” See “Acinteyya Sutta (AN 4.77).” Four things are fully comprehensible only to a Buddha: “knowledge base of a Buddha and the subjects of jhāna, kamma vipāka, and the world (universe).”
- Hopefully, I am close to “getting things straightened out” to a reasonable level.
- Don’t hesitate to ask questions.
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“I focused here on what I understood as Dittha Dhamma Vedaniya Kamma, which is the Kamma which I think bears fruit in this life.”
- That is correct. Such “small kamma” can bring vipaka only during this life (“dittha dhamma vedaniya kamma.”)
- “Strong kamma,” like killing a human, can bring vipaka into lives well into the future. They are “aparapariya vedaniya kamma.”
1. I realized that I had not paid attention to the fact that “Sammā Samādhi” can be cultivated ONLY by Noble Persons (Ariyas).
- Thus, there are two categories of jhāna: Anariya jhānās can be attained by suppressing kāma rāga. In contrast, Ariya jhānās are attained by removing kāma rāga, i.e., kāma rāga samyojana and kāma rāga anusaya will be removed even in the first jhāna.
2. Thus, my previous post entitled “Jhāna – There Is No Separate Category of ‘Ariya Jhāna’” is not correct.
- Also, the new post “Jhāna and Magga phala – Very Different” I posted earlier today needs to be revised.
3. However, the following post I had written previously on this subject is correct. I have posted it as the current post: “Power of the Human Mind – Ariya Jhānā“
- I will revise the post “Jhāna and Magga phala – Very Different” and post it next week. In the meantime, please feel free to ask questions if I confused you. My apologies for the confusion.
- Still, this clarification is necessary because many people do not realize that kāma rāga samyojana must be removed to get to even the first Ariya jhāna.
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Thank you, Ravi, for sharing your experience.
- However, that incident is insignificant compared to serious kamma we may have committed in our previous lives (and even in this life.)
- We must remember that one can overcome any kamma vipaka (except for anantriya kamma) in this life itself.
- Angulimala killed almost a thousand people and attained the Sotapanna stage in a few minutes. He attained the Arahanthood within a couple of weeks. See “Account of Angulimāla – Many Insights to Buddha Dhamma.”
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Thank you! I will try to watch them when I have the time.
- The bottom line is that scientists have tried to probe the structure of “matter” to the smallest possible levels. They have found that at that sub-microscopic level, the distinction between “matter” and “energy” is blurred.
- It is impossible to “pin down” the fundamental nature of “matter,” as the Buddha pointed out 2600 years ago!
- See “Bhūta and Yathābhūta – What Do They Really Mean.”
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I have revised the chart in my above comment to make it a bit more clear that an anariya is not “free from dukkha“ after attaining jhana or samapatti; i.e., no realm in the 31 realms within this world can provide refuge from suffering.
- Release from dukkha is possible ONLY by fully comprehending the Four Noble Truths/Paticca Samuppada/Tilakkhana.
- That necessarily involves Vipassana or “cultivating panna (wisdom).” That means understanding the fundamental concepts.
- That understanding starts at the Sotapanna Anugami stage, grows through the Sotapanna, Sakadagami, and Anagami stages, and culminates in the Arahant stage.
P.S. Understanding “distorted saññā” can help get to the Sotapanna and higher stages of Nibbana.
- See “Sotapanna Stage via Understanding Perception (Saññā).”
- The main point is that most vedana (that we attach to) are “mind-made vedana” based on “distorted saññā.“ See, for example, “ Mūlapariyāya Sutta – The Root of All Things” and “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)”
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Another (related) way to look at “dukkha” is to see that as long as one craves pancupadanakkhandha (i.e., perceived “pleasures” in this world, whether “sensual pleasures” or “jhanic/samapatti pleasures”), one is kept away from the “suffering-free pabhassara mind” and is not free from suffering.
1. An average human (puthujjana), unaware of Buddha’s teachings, is trapped in the birth/death Sansaric process, as shown in the bottom half of the above chart.
- Thus, a puthujjana is NEVER free of dukkha.
- In fact, since time spent in human or higher realms is relatively short, a puthujjana is subjected to suffering in the apayas most of the time.
2. Only an Ariya (at or above the Sotapanna Anugami) can progress toward uncovering the suffering-free pabhassara mind, as shown in the top half of the chart.
- Of course, that may or may not involve cultivating jhana. The above chart was compiled to show the futility of cultivating jhana without reaching the Sotapana stage.
3. It is beneficial to spend some time contemplating the chart. That could be a good Vipassana mediation session!
You wrote: “This forces us to answer:
- How can Dukkha be felt as Sukha, Dukha and AdukhamaSukha
- If so “Where” is it “Felt” or is it something which is “understood”/”wisdom”?
- Is everything Dukkha? If so “what” is overcome and “how”?”
The actual origin of sukha/dukha cannot be understood until one understands “saññā.” Our perception of the world is distorted, and I call it “distorted saññā.” Most vedana are “mind-made vedana” that arise based on that “distorted saññā.” Most immoral deeds (akusala kamma) are done based on that “distorted saññā.”
- You are new to the forum and may not have read the related posts.
- I suggest reading the recommended posts in #1 of “Sotapanna Stage and Distorted/Defiled Saññā.”
- This is a somewhat deep concept. Don’t rush into it. Take the time to read the suggested sections.
- Feel free to ask questions on this thread. When asking questions, please provide the specific post and the specific bullet numbers. That will help me understand the question better.
P.S. I know that even those who have been following the website may not have understood this point. Anyone is encouraged to ask questions. This may not be an easy concept to understand.
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I just posted the rewritten version: “Pāli Words – Writing and Pronunciation“
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