[buddhas_disciple]

From the Buddha’s teachings, many types of dreams exist — some are random, some influenced by past impressions, and some even arise due to strong kamma vipāka or kamma-nimitta. In rare cases, there can be intuitive glimpses — especially if the mind is calm, pure, or strongly connected to the situation.

I just want to remind you:

The Buddha said:
“Do not believe something just because it is written in scriptures, or because it is tradition, or even because I (the Buddha) have said it.”

He further said:
“Only when you yourself see—through your own experience—that something is wholesome, beneficial, and leads to the reduction of suffering and the growth of peace, only then should you accept and follow it.”

Here’s what the Buddha emphasized:

1. “By the fruits, you shall know the path.”
   The goal of the Dhamma is not to explain mysterious events — but to understand and uproot suffering.
   If any experience (even a psychic one) increases greed, delusion, fear, or ego — it’s not helpful.
   But if it leads to compassion, dispassion, and wisdom, it may be worth reflecting on.
2. “Ehipassiko” — Come and see
   Even dreams and intuitions must be examined.
   Did it reduce suffering? Did it lead to detachment?
   Buddha said: “Test it — don’t just believe it.”
3. “Opanayiko” — Leading inward
   Anything that leads you toward detachment and liberation — that’s Dhamma.
   Anything that traps you in external fantasies, rituals, or false identity — is the opposite of Dhamma.

Real Dhamma leads you toward liberation — not just curiosity about external predictions.
Yes, dreams may occur. But what matters is what they do to your mind.

What I think:

The thing you’re trying to use to predict the future — the mind, the dream — is itself anicca (unreliable, subject to change).
And whatever you’re trying to predict? That too is anicca.

So what’s really reliable here?
What’s the point?

Instead, what did the Buddha focus on?

“I teach only suffering and the end of suffering.”

Not fortune-telling, not magic, not control of destiny — but freedom from rebirth, freedom from suffering.

Finally, I would say:

Seeing through the illusion of control is more powerful than trying to control the illusion.
Awaken the Dhamma within you.
Leave behind these low arts (tiracchāna vijjā) that only shake your Sammā Diṭṭhi.

[buddhas_disciple]

Just like the Buddha took human birth,
not to speculate about what will happen in the future,
but to understand the present suffering and end the cycle of rebirth —
he focused on practice, observation, and realization.

He corrected the present — and the future naturally took care of itself.

“The Buddha does not ask you to believe. He asks you to observe your own mind — and verify it.”

If one truly understands anicca, dukkha, and anattā,
one stops asking “who is reborn?”
and starts investigating “how can I end rebirth?”

______

I spent a lot of time reflecting on this thought.
Eventually, I realized — the question itself is flawed:

“If, after death, there is no ‘me’ continuing into the next existence —
but instead, a new stream of viññāṇa arises with a different identity and form (say, as a ‘John’ or a dog) —
then what connection do I have with that future being? Why should I care?”

But if I have already seen — with Sammā Diṭṭhi — that there is no ‘me’ now,
then what ‘me’ is left to worry about in the future? 😄

This present “me” — made of thoughts, memories, identity —
is all arising due to dependent origination (paṭicca samuppāda).
And if I’ve seen its anicca nature clearly…

Then the game is over.

There won’t be a future “John”, “Julie”, or “jungle dog” version of me.
Because the ‘me’ I thought existed — was never really there to begin with.
It was just an illusion born of craving (taṇhā) and ignorance (avijjā).

Here’s how I see it now:

“If you are not here, what future bhava are you worried about?”
“If the ‘I’ has already been cancelled, what future subscription is getting renewed?”
“The EMI of ‘jāti’ only runs as long as moha keeps the credit line open.”
But now you’re debt-free, my friend. 😎

No Me Now → No Me Later → No More Dukkha 

 

The very idea of “me” is dukkha.

As long as we keep thinking, “What will happen to me in the future?”,
we’re missing the dukkha that exists right now —
and that’s exactly what we carry forward.

“Nothing is truly yours. Stop clinging. End the show.”

There is no fixed entity called “me”,
but the process of craving, clinging, and becoming continues.

You exist conventionally, not ultimately.
Rebirth is not a transfer of a soul — it is a process of conditions unfolding.

“You don’t exist now the way you assume,
and you won’t exist later the way you imagine.
But the fire of craving — if not put out — will continue to burn.
And what burns is dukkha.”

So the real question isn’t about future identity.

The right question is:

“What am I doing with my current gati, clinging, and anusaya?”

The one who sees this properly doesn’t try to “fix the future” — they break the rebirth cycle entirely.

Let’s put it this way:

You cannot worry about the future suffering of some “being”
once you realize that such a being is not you.
That being is just a new puppet, built from your current avijjā.

But if you’re already walking the Nibbāna-path —
that puppet never gets built.

Imagine we’re all on a train — let’s call it “Bhava Express.”

Now one person asks:

“Where will the train stop next? What will happen at the next station?”

Another says:

“Bro, I’m just here to enjoy the ride.”

But one must contemplate:

“Why don’t you ask why the train is even moving? Why are you in the train?”
“As long as the engine of taṇhā and the fuel of avijjā is running, stations will keep coming.”

So what’s the solution?

Turn off the engine. Cut off the fuel. The train halts. Rebirth ends.

 

As the Buddha said:

“I teach only dukkha, and the cessation of dukkha.”
“Suffering exists, its cause exists, its cessation is possible — and there is a path leading to that cessation.”

I would like to end with this 

Suppose you plant a mango seed.
You put it in fertile soil, water it, and take care of it —
then, like it or not, it will produce mangoes in the future.
No need to cry, pray, or bargain — the result is guaranteed.

So don’t ask “Will mangoes grow?”
Just look at the seed you’re planting right now.
That seed is your future.

Thank you, Lal, for this wonderful website. You have shared immense knowledge.

Thank you to everyone who has replied to this post.

• This reply was modified 2 weeks ago by buddhas_disciple. Reason: tags are showing in my post, horizontal line tag, and line break

[buddhas_disciple]

What I feared is exactly what happened. People have confined  this to a game of sensations.

But the teaching here is not about sensations, nor about how they feel or what they are.

The true teaching is about staying equanimous — at every single moment.

The teaching is to see the anicca nature in every moment.

 

S.N. Goenka did not merely teach us to sit and watch sensations — he taught how to bring that insight into real life.

The first thing to realize is: external things are not under my control.

Whatever happens outside, the real disturbance arises inside — in the mind and body.

 

Let’s leave the outside for a while and just observe what’s happening within.

That’s where everything unfolds — greed (lobha), delusion (moha), craving (taṇhā) — it all arises inside.

So where do I need to remain equanimous? Right there — toward all of them.

That’s the teaching.

 

But people have turned it into a mere sensation game.

Sensations are just a medium.

The main goal is to maintain a state of equanimity.

 

Goenka kept saying repeatedly:

“Observe the anicca nature of sensation — this is not me, not mine, I have no control over it. It arises and passes away.

So why should I crave it? Why should I hate it? Why should I get attached to it? It’s anicca… anicca… anicca.”

 

You must listen to his 1-hour evening Dhamma discourses.

Personally, I don’t find much difference between what Goenka teaches and what’s on PureDhamma.net.

Yes, it’s true that Pure Dhamma explains Paṭicca Samuppāda, Tilakkhaṇa, etc. in more technical detail and structure.

But Goenka taught these too —

Only those understood him who went beyond just watching sensations during those 10 days.

 

Those who remained stuck in the sensation game came out of the 10-day retreat with confused, delusional interpretations.

[buddhas_disciple]

What Is Anantariya Papa Kamma?

Anantariya (अनन्तरिय) papa kamma refers to five extremely heavy bad kammas that immediately lead to hell (apayā) without any intervening rebirth:

1. Killing one’s mother
2. Killing one’s father
3. Killing an Arahant (fully enlightened being)
4. Shedding the blood of a Buddha or attempting to kill a Buddha
5. Creating a major schism in the Sangha (monastic community)

 Why Didn’t the Cow Commit Anantariya Kamma?

• Anantariya papa kamma requires intentional killing.
• Animals do not have moral discernment—they act out of instinct, not with the intention to commit evil.
• Kamma is based on “cetana” (intention or volition). Since the cow did not intentionally kill the Arahant with a malicious mindset, it did not accumulate anantariya kamma.
• The cow’s action was merely a natural occurrence—it was not a deliberate act of harming a holy person.

What may have Actually Happened?

• The Arahant’s past kamma had ripened, leading to death in that manner.
• The cow was just a medium, not the root cause of the Arahant’s death.
• Since animals lack the ability to consciously create good or bad moral kamma, they cannot commit anantariya kamma.

Conclusion:

The cow did NOT commit an anantariya papa kamma because it did not have any intention to kill.
The Arahant’s death was simply the ripening of their own past kamma, not the cow’s fault.For anantariya kamma to occur, the killing must be deliberate and intentional!

1 user thanked author for this post.

Yash RS

[Author]

Posts