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I agree how to get Nibbana is more important then explaining this thing about Nibbana which is self explanatory and kind of “organic” when one gets into those stages. I can not claim nirodha samapatti but I’m sure I been very close to it which was very similar to the lady in terms of experience I posted in “very advanced testimonial” :) but it may be just last arupa jhana, we would need to ask Buddha to explain it or verify it but we can not do that now so that’s all I can say about Nibbana that there is Nibbana without any residue but most people without any deeper meditative experience will still look into “me” and Nibbana, not just Nibbana, for me it’s too mystery how Nibbana can function itself and in relation to itself.
For me it’s also interesting and I can not explain the way I would like it, probably Abhidhamma explains it but in Nibbana there is only Nibbana and experience of it itself. I do not want to add much more to it because people start to think in the limited views and ideas that may be actually opposite to what really happen. I can not explain how Nibbana can be just Nibbana without consciousness etc. but this is how it is.
@y not
For me it’s easier to see what is in Nibbana because I have a lot of meditative experience especially higher arupa jhanas so what not make sense for regular person if you go beyond this realm it will start to make sense as you been and seen how things are up there. In Nibbana there is only Nibbana, nothing else. If you practice it will make sense to you too. :)
f you ask me, this forum topic has come to appear more like a Mahāyāna inquiry into emptiness, nothingness, sunnyata: no experiencer? The same old questions about Nibbana come up. Who is it, apart from the pancakkhandhas, that experiences? The manomayakaya shorn of all that is positive and negative, with only what is neutral remaining
When reading it and your question I realized that after Nibbana is only Nibbana and this is how it is. One may not grasp it or make sense of it but after Nibbana there is only Nibbana. If you inquiry on it – it make really clear sense. In Nibbana there is only Nibbana
I have no idea what kind of “noting” Adam is speaking of. I think we are on different page and judging by your own ideas rather then understanding what I said will not bring any benefit to be honest. The wrong notion of “remaining” suggest anariya practices (probably sayadaw?). What I speak here is permanent and does not need any further practice once reached one does not start PS cycles once fetters are broken forever to that extent of those fetters being broken.
Even if we base this question on the base of simple logic – to learn count to ten or to learn to speak properly, write or even have basic societal understanding and orientation you go to school and learn. Logical things are not necessary to be proven thru suttas as they are obvious. So as we can see to learn how to count to 10 you need to highly qualified person to do so, so person who will teach Dhamma obviously need to be at least Sotapanna to see things as they are so he/she can explain it.
It will not work that way because people are okay with it knowing that the way you explained.
Without meaning and something to trigger switch it will be just accepted as set of believes. To get rid of lust one need to have meaning to what is said or explained – the way you explained is without meaning, if you will add Dukkha Sanna to it in between lines to make a contrast or anything to gave it meaning it would be better. Just saying sky is blue and grass is green have no much value without proper wisdom or meaning that can bring insight.
It’s like this, when you are a pig you are attracted and enjoy being in mud and acting like pig in mud and dirt, for human is repulsive but for person who understand Dhamma human nature is no different than of this pig but person can not realize it as the pig unless one gets to understand real Dhamma, pig of course will never understand it even if human would explain it to pig – those pigs are the same as people who are ahetukas and dvihetukas who are not able to understand Dhamma as pig who are unable to understand ignorance of dwelling in mud and dirt and eating rotten food.
While for human the pig is his own mind, ignorance and dirt and mud thoughts based on that ignorance
Loneliness is mental fabrication. Buddha praised recluse. Imagine situation that somebody is in your position but it’s happy in your place, what does it mean? You suffering is because you trying to keep things to your own satisfaction but world is Anicca, Dukkha and Anatta.
All those practices are bunch of misunderstanding about this life and spirituality. Focus on Dhamma – one can not mix those with Dhamma as they inventively will lead to wrong views so the rebirth in apayas no matter what kind of “presence” you will be staying – the next moment you will wake up will be in lower realms.
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm.AN 6.45I explained on my group how to gradually attain Anagami stage based on Silavant Sutta, maybe someone find it useful. It’s not hard but it takes patience and the practice goes deeper with time
How Ariyas should train after attaining Sotapanna: First we need that hate, greed and lust that arise in Ariya after Nibbana due ignorance is little different then in regular person. It's like heat of the fire, it arises and one feel the heat but because ignorance is dropped at the stage of Sotapanna (to some extent) one just feel this heat but not being burned by it as regular people is. Ariya person acknowledge this heat but this heat this not mean instantly that you should beat yourself up or anything like that. Many Ariyas here overreact here because that arises, what Ariya need to do is acknowledge this hate, greed and lust arises as he would acknowledge going on sunbath or walking into near fire. Once tanha is acknowledged one realize the danger of this heat, one see it as incoming arrow, poison, not worth, unfruitful in nature, source of suffering, source of death, anatta nature, hopeless of following or going into this fire into those states, this is like tortures come to you asking "come with us", hell wardens, this fire is the fire of lower realms that hell wardens induces after death of regular people. After realizing nature of this heat (hate, greed and lust) one does not act on that and upon that after that one uproots and cuts off PS cycles.Generally this 3-step method of cutting PS cycle which is 1) Acknowledge 2) Understand 3) Don't act upon it is the quickest and the direct way to uproot everything but there are couple factors to make it work the way Sariputta explains: 1) One need already saw Anicca /Dukkha/Anatta to practice it in the right way (especially point 2) which means is for Sotapannas and above 2) One need to understand Paticca Samupadda cycles 3) One need to understand five aggregates1) Acknowledge is related to releasing unwholesome state of mind, as one would acknowledge heat of the fire, there is no need to panic or overreact when one feels the heat of tanha – it’s just started, acknowledging it helps it not develop it further ie. releasing. 2) Understanding here means contemplating Anicca Sanna, drawbacks of tanha and anything related to Ariya practices. 3) Do not acting upon it which means abandoning the unwholesome state of mind, do not following it anymore with any of section mind, speech, body etc. You can do it without any force or anything if you properly did the first step one and two.
I’m pretty sure this can lead to Arahanthood relatively quickly if one just keep this up. This is the quickest and easiest approach but all it takes is patience. The hardest way is to build up enough wisdom (panna) to get it rolling properly but once you are there is like you have fresh driver license, you will get better with time.
Let me continue a little, hope you do not mind that I will be direct as I have a good intention for it – not to bash you anything but we need to be clear on everything :)
I learn from a lot of teachers, not just tipitaka, because I’m not competent enough to make my own translations so I have to get help from teachers like you.Teacher must attain Nibbana already. Tricky situation is that you can not know it, one need to have some roots or be affected by javana power of teacher to realize what is real when you encounter it. It’s just a small drop in the ocean why it’s so rare to be even born in earth like that and now consider encountering the real Dhamma in fake “buddhism” spread by hinduistic, new age or just watered down/wrongly translated version of it. We have everything as granted so one may feel like other traditions are ‘right’ to etc. while yoga or other aspects of spiritual traditions can have a positive impact on health but they can never lead to Nibbana.
during my dreams I had very severe nightmares that were related to my past-lives traumas.How do you know those are past lives? Can you confirm that? From what I understand we can only see past lives in 4th jhanas and not all people can do that, anyway. If you can confirm places, things that happen googling them or looking up for them then it will be all right but I highly doubt it they are related to past lives.
I don’t think that everything which is hinduistic must be wrong or useless. I consider myself buddhist, but I also respect wisdom of different traditions.As explained above, one can not consider himself “buddhist” – you false claiming. It’s like claiming that one is a mathematician but do not know how to count, subtract or add numbers. You are interested in “buddhism” but one becomes part of Sangha only when there are Ariyas – that is when one starting to become “buddhist”. Other tradition as explained are not useless, same as medicine or physics but the problem with them they can not cure everything neither then can explain everything so after attainment of Nibbana one understand what is wrong with them and limitations of their views/practices. If you aim is to attain Nibbana – yes they are useless in that, the rest is questionable and depends on many factors.
Perhaps the “dark night” you’re criticising has just not come yet? Or perhaps it does not come when practicing properly ;)It does not come when one practice properly.
I hope you’re right :) But I really can’t be sure yet. It would be great if path could be without eradication of kamma beeja. But I can’t dismiss that possibility entirelyYes you can, just start making sense out of things rather than blindly taking things to your liking/disliking and you will see that those statements are making no sense but for it one need to attain Sotapanna already to be on that stage of insight (Dhamma eye). Therefore Buddha explained 99% of suffering is gone after Sotapanna and having the right views because one never be deluded again by nothing, other tradition and religion, is like a person who constantly fall trap into MLM and pyramid schemes, you have some ideas about the future, hope and ignorance involved (nicca, atta, sukha) and because of that you got played by other religions, a teacher on that hope but there is no hope unless you understand and practice real Dhamma. Everything then Buddha Dhamma is asubha, only Dhamma is subha this will go over your head anyway and it will be understood if you attain Sotapanna stage, it will be clear.
About the rest of things I will not comment, practice real Dhamma and the rest will clarify itself if you are Tihetuka, if not just try to be the morally and insightful then there is big chance you will be born again as such.
First of all I really respect your position on this and it has shown something completely new about understanding Sotapanna as a being that has understood that everything in the 31 realm is anicca, dukkha, anattaIt not new, it was always there but wrongs translations and wrong interpretation of Dhamma is out there mostly, people got attached and used to something then it’s hard for them to realize the mistake and harm done to Dhamma.
Some call this hard stage “dark night of the soul” or “fear/disgust/suffering nanas” – beacuse some people have a lot of apaya kamma and this process of eradicating this kamma is very unpleasant for some.This is totally wrong, nothing like that happens in Dhamma and this is what is called “adhamma”. New age stuff that people are fascinated by it. One will Nibbana is not related to this world so those experiences are signs of wrong practice and view.
It is based on my personal experience and that of my friends. What is interesting, I’ve started my process of eradication of apaya sankharas even when I didn’t established samma ditthi, just did proper anariya jhanas. My friend did the same.Because you believed someone that this is “burning off apaya sankharas” (which is not) it does not mean that it actually the thing with right view one will know there is no “burning off” apaya sankharas – this is what hinduism believes. In real Dhamma there is no such thing, one can still have residue for apaya but will grab apaya bhava even after being serial killer (Angulimala).
Peoples personal feeling is what makes Dhamma being destroyed by time because they can not overcome them and just understand Tipitaka as it is so they do not apply themselves to the Tipitaka but Tipitaka to themselves that’s why Buddha Dhamma gets ruined over time. It’s better to understand it quickly or one can create very bad kamma for himself for making schism in Sangha.
We had sensations of re-living past-lives traumatic experiences (like murder, being in a war etc.) and we felt utter relief after re-living of sensation in jhanic state ended.This is not jhana but past-life regeression based on life. Jhana are definited experiences and one can not think that it was jhana or not because there are factors explained which one need to understand to recognize if it was jhana or not. You may experience samadhi and there is a lot of them, even if you read biographies of forest monks (which they do not practice Dhamma in the right view) they had experiences like that and refuted them not even calling them jhanas etc.
I think that Buddha stated that jhanas are one of imponderables. So all this distinction of 4 jhanas and explaining them is just a model and every teacher understands them differently. Truty is, there is INFINITE amounts of jhanic states (one of imponderables). Stating that fourth jhana is “light” isn’t really the case. For example for Ajahn Brahm, all 4 jhanas are light jhanas, while for some others (like Goenka), all four jhanas are not-light.That is wrong understanding and those people who you name have wrongs views about Dhamma and practice. Jhanas are not different from each other, in 4th jhana there is always light – if not then this not 4th jhana. Imagine getting on drugs and one believes that attained jhana – you would probably believe it as one need to have proper wisdom to what is what. Below jhana one can get into samadhi and experience quasi-jhana like experiences. I did that plenty before real Dhamma, I had so many experiences that I thought it was jhana related but non of them was so this is the same case. One learning what is real one learns what is fake and not real.
I think stream entry is more and harder than you describe, more than samma ditthi but rather actual eradication through jhana practice all kamma beeja relating to apayas and then experiencing at least once magga phala of sotapanna (nibbanic bliss)“What I think” is the crown of ignorance, if what we think was right we would not need Buddha at the first place. Stream entry is not harder or easier, everything is based on cause and effect, whatever hard/easy thing one have in the mind is related to ignorance. What you think is against Tipitaka, finding explanations to ones own delusions in Tipitaka it’s easy to do, finding the way it is – it’s not, that why one need Ariya at the first place to learn real Dhamma.
’m actually writing my P.hD. mostly about jhanas in theravada buddhist and I tell you, this subject is VAST and really, everyone has different version of itThis is what wrong with the “modern” interpretation of Dhamma, you post is also great example what wrong with that also – let it be a lesson for other and hope you will attain Nibbana the way it is possible rather then take on impossible roads that leads into lower realm in the future.
One can not remove kamma beeja – this is hinduism, Buddha clearly said that we can not burn off any kamma and it will never lead to Nibbana.
Come to the light side!! but if it’s too much for you then anyway wish you best on the Path :)
