Forum Replies Created
-
Posts
-
I will take a look for a reference for “vipassana pubbanga samatha” later. If anyone else has references, please post them.
However, the following facts are important:
- One cannot attain magga phala without vipassana.
- “Samatha only” can only lead to anariya jhana. That is what ancient yogis like Alara Kalama and Uddaka Ramaputta did. You get to be born in a Brahma realm but always come back and start over.
- The cultivation of the path can be via “vipassana pubbanga samatha”, “samatha pubbanga vipassana”, or “samatha yuganandha vipassana.” Here, “pubbanga” means “first” and “yuganandha” means “together.” Any of the three can be used.
- Satipatthana belongs to the “samatha yuganandha vipassana” category, i.e., both samatha and vipassana grow together; see, for example, “Mahāsaḷāyatanika Sutta (MN 149)“.
1 user thanked author for this post.
Good analogy!
- Yes. We need to “stop feeding the beast,” at least gradually.
1 user thanked author for this post.
LDF questions #5 through #8:
They are all related to the same concept I described.
- An average person has many wrong views. Their view of the world is wrong and such wrong views can manifest in different ways. Sañjānāti means such wrong understandings. Vipallasas (confusions) arise regarding “what is to be taken as mine.” That “vipallasa level” is removed at the Sotapanna stage. One will never be confused about whether to pursue worldly things or to pursue Nibbana! One will never be confused about that distinction.
- Once one understands how rebirths in different realms originate due to one’s own actions, things become clear. There is no need to analyze word by word.
- Then one can see that this dense physical body is secondary. Its purpose is to provide “dense sense doors” (for tasting, smelling, and touching). The “primary body” is the manomaya kaya (with hadaya vatthu/pasada rupa) created by kammic energy.
- By understanding Paticca Samuppada, one can see how manomaya kaya for different realms (including Deva and Brahma) arise according to the level of avijja involved in creating that kammic energy.
- P.S. However, since one has not yet fully comprehended the anicca, dukkha, anatta nature, one may still crave sensory pleasures. One needs to cultivate Satipatthana/Anapanasati diligently to make further progress.
2 users thanked author for this post.
What is discussed so far on the website is enough to attain the Sotapanna stage.
- What I realized recently is that to progress beyond that, especially to attain the Anagami stage, a deeper understanding may be needed. Furthermore, a more dedicated, formal meditation can speed up that process.
- We see in many suttas that the Buddha instructed many Bhikkhus the following (after he realizes that they have attained the Sotapanna stage): Go to a forest, a monastery, etc., and practice diligently. This is a dedicated, all-out practice primarily suitable for bhikkhus. That phrase is not there when the Buddha instructs “householders.”
That phrase is : “Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.”
Translated: “Bhikkhus—go to the wilderness, or the root of a tree, or an empty building and cultivate Anapansati/Satipatthana.”
- That translation has other meanings that I have discussed many of the terms in that verse in “Mahā Satipaṭṭhāna Sutta.” Those meanings should be used in “everyday practice” by everyone. That is basically to be mindful.
- Both versions apply in the “accelerated practice.” But mostly bhikkhus can do the above, i.e., go to the wilderness, or the root of a tree, or an empty building and cultivate Anapansati/Satipatthana.” But it is necessary to first get to the Sotapanna stage and understand what needs to be contemplated in formal sessions.
Therefore, there is no urgency to discuss the “deeper level.” Most of the readers of this website are lay people. What is critical is to make sure that one has understood the futility/dangers in the rebirth process and to get to the Sotapanna stage.
- Thus, I will start by rewriting some old posts to explain/expand on the fundamental ideas. This Dhamma is profound. I am surprised by how deeper we can go. But, of course, with a deeper understanding, one can explain fundamental concepts in better ways too.
4 users thanked author for this post.
Yes. Tobias’s clarification is good but can be explained in more detail.
1. “Mūlapariyāya” means something like “genesis” or the “origins.” Here “mūla” means “origin/roots” and “pariyāya” is related to “dhammatā” or the “nature of this world.”
- This is an important sutta that needs to be discussed with MANY posts. A direct translation is useless and misleading.
2. For example, the verse LDF quoted first, “pathaviṁ pathavito sañjānāti” itself requires a lot of explanation, especially for someone not familiar with a bit deeper fundamentals.
- “sañjānāti” (knowing with “sañ” or “defilements”) is how an average person (anariya/puthujjano) sees/understands a concept.
- “pajānāti” is how an Ariya or a Noble Person (at lower stages) sees/understands a concept.
- “sampajānāti” (higher level of comprehending “sañ” ).
- “sati sampajānna” is another related term, and it is optimum for a Buddha.
3. In the above verse, “pathavi” must be understood in a different context than “earth,” which is the most “dense state” of pathavi.
- As mentioned above, the “Mūlapariyāya Sutta” is about the “origins.”
- The verse, “pathaviṁ pathavito sañjānāti” says an average person would interpret pathavi as solid (earth.) They perceive their physical bodies made of pathavi (and apo, tejo, vayo) as their own.
- However, pathavi, apo, tejo, vayo in their bodies are the same as that on Earth.
4. What is different is that their manomaya kaya (made of hadaya vatthu/pasāda rupa) have much finer levels of pathavi, apo, tejo, vayo. Not only that, but those are “energized” by kammic energy, i.e., those suddhātthakas are NOT inert. They are a form of “nāmarupa,” i.e., they are more than “inert rupa.” That is why cittas can arise in hadaya vatthu (with the help of pasāda rupa.)
P.S. Added to #2 and #4 above.
2 users thanked author for this post.
Note that the chart in the post is only about the removal of vipallasa. As I emphasized, vipallasa about Tilakkhana are different from deeper level of understanding of Tilakkhana.
- While the chart (in its current form) is probably OK, Tilakkhana (anicca, dukkha, and anatta) can be discussed at deeper levels.
- I am thinking about how to write this up. This is probably going to take a series of posts.
I listened to a couple of discourses where Waharaka Thero discussed this issue. He said exactly what I have been saying. Let me summarize:
1. There is some evidence that the Buddha was born in Sri Lanka. But that cannot be proven or disproven with currently-accepted methods. There is no need to waste time on it. But it is necessary to have some idea about the historical background. For example, it is critical to understand the influence of Mahayana Buddhism that prevails to date. Much of this website is about trying to dispel incorrect interpretations introduced by Mahayana and gradually assimilated into Theravada.
- This incorporation of Mahayana concepts into Theravada started only 500 years after the passing away of the Buddha, and he predicted such a decline. Thus, many of the doctrinal issues have been there for close to 2000 years. Fortunately, the last batch of Arahants wrote the Tipitaka just before the Mahayana influence emerged. I will write a post on it.
2. Some people pursue this issue with nationalistic instincts. That is wrong. The Buddha does not represent any nationality or religion. Buddha Dhamma is not even a religion. A Buddha can only explain the “true nature of this world” and how to escape it. Anyone is free to either accept and follow his recommended path or reject it. In that determination, where the Buddha was born SHOULD NOT be a factor.
- This life is very short. It does not matter where you are born; what matters is what you can accomplish.
- All humans have similar capabilities across nationalities/religions/cultures.
3. Pursuing this issue only leads to confusion and an agitated state of mind for many. It takes precious time away from learning Dhamma and stopping future suffering.
4. There is a sutta where the Buddha discusses the following analogy. When an arrow injures someone, it is not wise to start looking into who shot the arrow, what kind of arrow it is, etc. What is urgent is to treat that wound. In the same way, it is foolish to spend time on this issue. Let us focus on learning/practicing the teachings of the Buddha.
2 users thanked author for this post.
Historical accounts of Sri Lanka, like the Wikipedia article Tobias provided, are based mainly on a Sri Lankan document, “Mahāvaṃsa.”
- As the above document states, ” It (Mahāvaṃsa) was first composed by a Buddhist monk at the Mahavihara temple in Anuradhapura in the 5th century CE.” The Buddha was born roughly 1000 years before that.
- Further on, it states, “Working from Johnston’s manuscripts, Edward Upham published an English translation in 1833, but it was marked by several errors in translation and interpretation, among them suggesting that the Buddha was born in Sri Lanka and built a monastery atop Adam’s Peak.”
- I have not taken the time to study these issues carefully, mainly because it is not a critical issue for me. But we can discuss whatever information is available.
- Hopefully, more reliable archaeological evidence will be uncovered in the future.
Archeology has not provided enough evidence either way. Archaeologists have not done enough studies in Sri Lanka.
- The situation is similar to that of many other unresolved mysteries. Even though the mainstream position of archaeology is that humans evolved only recently, there is much evidence to the contrary. The Buddhist position is that evolution (specifically Darwin’s theory) is wrong. All types of births are dictated by Paticca Samuppada, not by evolution: “Buddhism and Evolution – Aggañña Sutta (DN 27).” Humans have existed forever, and they exist in other star systems too. This issue will be settled when they find evidence of life in other star systems and that lifeforms in them are similar to what we have on Earth. The closest star system is four light-years away (it will take four years to get there if a rocket travels at the speed of light.) Our rockets are like crawling ants! Just plug in the numbers and see.
- However, there is no such concrete position that can be uncovered in the Tipitaka regarding Buddha’s birthplace.
Both issues are not critical to following the path. They can only become distractions.
1 user thanked author for this post.
Saket wrote: “You will be surprised but the original Bodhi Tree is not in India. It is actually in Anuradhapura, Sri Lanka where the Bodhisattva attained Samma Sambodhi. It is known as “Jaya Sri Maha Bodhi”
I had heard that the Bodhi tree in India has been destroyed more than once. I just asked Google Bard about that the following was the response:
“Yes, that is correct. The original tree under which Siddhartha Gautama sat is no longer living. It was destroyed by a storm in the 6th century AD. However, a descendant of the original tree was planted in its place, and this tree is still alive today. It is located in the Mahabodhi Temple in Bodh Gaya, India, and it is a major pilgrimage site for Buddhists from all over the world.
The Bodhi tree is a sacred fig tree (Ficus religiosa), and it is considered to be a symbol of enlightenment and wisdom. Buddhists believe that the Buddha attained enlightenment under the Bodhi tree, and they often pray and meditate under the tree in order to gain its blessings.”
Then I asked: “Can you give a reference for that?”
Google Bard:
Sure. Here are a few references that confirm that the original Bodhi tree is no longer living:
- The Bodhi Tree: A History by Donald S. Lopez, Jr. (2012)
- The Buddhist Path to Enlightenment by Walpola Sri Rahula (1974)
- The Life of the Buddha by H.W. Schumann (2011)
In addition, the website of the Mahabodhi Temple in Bodh Gaya states that the original Bodhi tree was destroyed by a storm in the 6th century AD. The website also states that a descendant of the original tree was planted in its place, and that this tree is still alive today.
************
- Again, I don’t think we need to spend time researching such issues. But it is interesting.
- Furthermore, if anyone has supporting strong evidence for the Buddha was born in India, I don’t mind such information posted here. We need to keep an open mind.
Yes. That is more important than being born in a Deva realm.
However, it depends on one’s current status.
1. If someone is still on the mundane path, engaging in meritorious activities such as giving is essential. That will enable one to avoid being reborn in a “bad realm.” Of course, one must also actively learn critical concepts like Paticca Samuppada, Tilakkhana, etc.
2. If one is on the Noble Path, one must focus on progressing on the path by cultivating Satipatthana/Anapanasati. Of course, one must also engage in meritorious activities, as well as keep learning Dhamma. They both help cultivate the Noble Path.
Since many people are uncertain about their status, it is best to pursue both.
Yes. Sometimes it is hard for us to understand how kamma vipaka works.
- In the “Acinteyya Sutta (AN 4.77)“, the Buddha declared, “Kammavipāko, bhikkhave, acinteyyo, na cintetabbo“.
- It is one of four things that only a Buddha can fully comprehend, but any other cannot.
There is an account in the Tipitaka. Anathapindika was a wealthy person who built Jetavanaramaya for the Buddha, where the Buddha spent most of his life. During the dedication of Jetavanaramaya, a poor person was very much pleased with the event and was overcome by saddhā. He kept repeatedly saying, “Sādhu, Sādhu, Sādhu.” That is all he could do.
- It is said that both Anathapindika and that person were reborn in the same Deva realm when they died. But the poor person was born a more powerful Deva!
Four vipallasa (nicca, sukha, atta, subha) and three characteristics (anicca, dukkha, anatta.) There should be no confusion.
- I will take a look at the post. I have a few other ideas and might rewrite the post or write another one.
- What I am thinking is that asubha is associated only with the kama loka. Asubha vipallasa is removed at the Anagami stage.
- That means nicca and atta vipallasa may not be removed entirely at the Sotapanna stage.
- But I need some time to cross-check and make sure.
3 users thanked author for this post.
Yes. It is not quite correct to translate “kaya” as “action” (especially regarding the five aggregates.)
- “Kaya” in reference to the five aggregates almost always refers to those aggregates.
- This is a bit complex issue. I hesitated to comment on this. But as we know each aggregate, (for example the rupa aggregate) includes ALL past, future, and paccuppanna rupa ever experienced.
- See “The Five Aggregates (Pañcakkhandha)“
