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dosakkhayoParticipant
I thought about it for a week. And I found out that I was wrong. It meant a lot to me, in a good way. I appreciate your correction.
- This reply was modified 3 days ago by dosakkhayo.
March 22, 2024 at 9:00 am in reply to: Discussion on “Cultivating Jhāna and Magga Phala – What Is the Difference?” #48685dosakkhayoParticipant1, 2: No, they are not.
3: Both cultivating jhāna and magga phala are purification of the mind (not involving akusala). Seeing adinava in raga leads to not having raga. We need to be aware that the absence of raga can help suppress and remove stress. Because some anariya yogis can also see adinava in kama raga and choose to attain jhana.
The difference between suppressing and removing lies in whether one understands the following things: (i) Without any exceptions, all sukha that comes from raga depends on sankhata. (ii) All sukha that depends on sankhata is never free from the three types of dukkha. (iii) Pursuing sukha by having raga is nothing more than shoveling sand against the tide.
(i)~(iii) are about an extension of the scope of seeing adinava to ALL of samsara. Magga phala require this point. On the other hand, jhāna only require seeing adinava in kamaloka. For that very reason, anariya jhāna can be broken.
4. : I never experienced jhana. But as far as I know, those are indistinguishable.
5. Can one develop supernormal powers (iddhi) by cultivating jhāna?
: I don’t think it’s possible to have iddhi if one only cultivates jhāna, but I think it is possible if one makes an additional and valid effort.
+) I’d like to share my experience somewhat related to.
When I see people feeling happy from worldly things, sometimes I think like this: ‘Those people seem to be happy, even so, they are bound to dukkha. Therefore, it is meaningless. Rather then, I will have a life without burden.’ When that happens, I feel the coolness instantly. The feeling starts near the neck or heart and spreads throughout the body. I naturally close my eyes with a comfortable and good feeling. When I want to feel this feeling, I think about metta or anicca, and then I can feel it. Sometimes I feel it while talking about Dhamma with my friend. But it lasts about five seconds and then disappears. It’s hard to sustain, so I’m just feeling what comes naturally rather than trying to keep it for a long time.Could you explain the feeling I felt, please?- This reply was modified 6 days ago by dosakkhayo.
dosakkhayoParticipantThere are three fetters: sakkaya ditthi, silabbata paramasa, and vicikicca.
Each of those are not knowing how to deal with correctly raga, dosa, and moha.
Sakkaya ditthi is the false belief that the consequent pleasure from having raga can be meaningful in some way.
“When one door closes, another opens; but we often look so long and so regretfully upon the closed door that we do not see the one which has opened for us.”
“Everything will be Okay.”
These words are good example of sakkaya ditthi.
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There are three groups in the 10 punna kamma: Dana, Sila, and Bhavana.
Sila group helps to remove dosa and cultivate adosa.
But Anariya hasn’t removed silabbata paramasa yet, i.e. they couldn’t see the essence of morality, their sila is not permanent.
Instead, Ariya saw the essence of morality so silabbata paramasa is gone.
Then what is the essence of morality?
How I treat a living being determines how nature treats me as a living being.
AND, there is no right reason to harm other beings.
Because nothing is more precious than life.
One may think like this. “I can swear at him because he broke my stuff, because my stuff is precious.”
But, nothing is more precious than life.
The point is that as long as someone has sakkaya ditthi, one day they put something else on life.
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What should I know more broadly? What more information should I collect?
These questions have nothing to do with understanding the nature of the suffering.
One should purify one’s mind. What we should do and need to do is that. And it alone is enough to attain Nibbana.
Until one really comes to this conclusion, one still has vicikicca.
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Think about 10 samyojanas.
Those can be chunked in three categories.
Raga categories
- sakkaya ditthi
- kama raga
- rupa raga
- arupa raga
- mana
Dosa categories
- silabbata paramasa
- patigha
- uddacca
Moha categories
- vicikicca
- avijja
And we can also see that the first item of each list means not knowing how to do ragakkhayo dosakkhayo mohakkhayo, and the rest items mean not doing enough.
That’s why sotapanna knows the map to the nibbana. Ragakkhayo dosakkhayo and mohakkhayo cover all of the bhavana!
So we should deal with raga by asubha, dosa by metta, moha by panna.
- This reply was modified 1 week ago by dosakkhayo.
dosakkhayoParticipantKāma Rāga Dominates Rupa Rāga and Arupa Rāga
The six types of kāma guṇa are iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
They apply to manoviññeyyā dhammā, too.
“santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.”
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The above is something you can read and know from the post.
After reading that, I wondered: Do jhanic and samapatti sukha also have the six types of kāma guṇa? Because rupa or arupa brahmas do experience manoviññeyyā dhammā. I guess it probably does.
February 26, 2024 at 9:49 am in reply to: Post on “Upaya and Upādāna – Two Stages of Attachment” #48363dosakkhayoParticipantIt seems that this thread has not been checked by Lal. Could you please check it?
dosakkhayoParticipantI think it would be Bv 1.
“Cattāro te asaṅkheyyā,
(3) cakkavāḷā canantakā;
(4) Buddhañāṇaṁ appameyyaṁ,
na sakkā ete vijānituṁ.
3 users thanked author for this post.
dosakkhayoParticipantGad said: “These explanations helped me understand that it is sometimes futile to try to engage in debates with people who are ignorant of the Dhamma. If some people express resistance, it is better to stop.”
Very true! It is good to hear because I’ve been struggling with this problem recently. Thank Gad for writing a great essay!
1 user thanked author for this post.
January 22, 2024 at 10:23 am in reply to: post on Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra #47915dosakkhayoParticipantThank you for your consideration. I learned a lot from your kind and wise attitude inside words. After reflecting on your words, I realized that the recent questions I asked were overly detailed and non-essential. I was too arrogant to look at what I was doing. I’ve been too obstinate and have defamed other people superfluously. I repent my fault for being arrogant deeply. From now on, I will do what I have to do with modesty. May all the blessings be to Ven. lal and everyone!
dosakkhayoParticipantOK. If you get a chance, would you please check #16 of Upādāna Paccayā Bhava – Two Types of Bhava?
dosakkhayoParticipantI wrote it down because I remembered while reading Vibhanga. I may be wrong, but I think we should consider the possibility that sīlabbatupādāna is not the same as bhavupādāna.
Tattha katamaṁ sīlabbatupādānaṁ? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi, vatena suddhi, sīlabbatena suddhīti—yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaññojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—idaṁ vuccati sīlabbatupādānaṁ.
Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṁ.
Considering these texts, sīlabbatupādāna and bhavupādāna could be different things.
Upādāna Paccayā Bhava – Two Types of Bhava
#16 said that those two are the same because Peṭakopadesa 5(43.5) and Nettipakarana 36(12.1) have bhava upādāna listed instead of the sīlabbata upādāna.
But considering the context of those commentaries, it may not be enough reason to read that way.
43.5 Kāmāsavo kāmupādānaṁ, bhavāsavo bhavupādānaṁ, diṭṭhāsavo diṭṭhupādānaṁ, avijjāsavo attavādupādānaṁ, imehi catūhi upādānehi pañcakkhandhā.
But in 43.2, it said: Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṁ bhavāsavassa lakkhaṇaṁ.
Establishing to make kaya abhisankhara with ganthana is the lakkhaṇa of bhava asava.
So 43.5 may be a sentence that connects bhava upadana to bhava asava defined in that meaning.
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12.3 dutiye vipallāse ṭhito anāgataṁ bhavaṁ upādiyati, idaṁ vuccati bhavupādānaṁ;
I think the thought process that concluded the below based on the Ne 36 is justifiable. However, considering that there are only two examples of bhavupādānaṁ in Tipitaka, it is difficult to confirm the meaning of it from that context.
#16 of Upādāna Paccayā Bhava – Two Types of Bhava
Those who cultivate anariya jhāna or anariya samāpatti do that because of their desire to be born in a Brhama realm; they follow certain moral conduct (sīla) with sīlabbata upādāna because they have the desire to be reborn with bhava upādāna.
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To sum up, bhavupādāna might not be equal to sīlabbatupādāna, but a specially defined upādāna written only in Petakopadesa and Nettipakarana.
January 20, 2024 at 9:41 am in reply to: post on Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra #47878dosakkhayoParticipantWhile looking for a Tipitaka reference to citta vipallāsa, I found a short sentence in Peṭakopadesa that seems to give a good insight into vipallāsa to all.
Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṁ saññāvipallāso.
Tattha viparītacittassa vatthumhi sati viññatti, ayaṁ cittavipallāso.
Tattha viparītacittassa tamhi rūpe “asubhe subhan”ti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṁ santīraṇā, ayaṁ diṭṭhivipallāso.
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Ps 1.8 quoted in #14 clearly explains that sotapanna(diṭṭhisampanna) removed nicca and atta vipallasa in all levels (ditthi, sanna, citta).
I think Ne 20 could also elaborate on the reason why nicca and atta vipallasa are removed in the sotapanna stage but subha and sukha vipallasa are still remaining. Those are needed to remove by Anapanasati/Satipatthana bhavana meditation.
Taṇhānivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “asubhe subhan”ti “dukkhe sukhan”ti.
Diṭṭhinivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “anicce niccan”ti “anattani attā”ti.
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Q. In recent posts, they said that saññā vipallāsa is completely removed only when one becomes Arahant, so is it wrong that saññā vipallāsa is removed in the Anagami stage?
The remaining akusala of Anagami is only manokamma. This level of akusala is closer to instability caused by rupa’s aññathā characteristics than to evil or immorality in a general meaning. So I guess citta vipallāsa is connected with mana samyojana, uddacca samyojana, and avijja samyojana. Therefore, it seems reasonable for me to explain that Anagami removed saññā vipallāsa and Arahant removed citta vipallāsa(so all vipallāsa is completely gone).
Pe 8 gives some comments worth considering about this topic.
Yaṁ manassa pasādanaṁ, idamassa cittavipallāsappahānanti akusalavipallāsānaṁ vikkhambhanaṁ pahānaṁ paccayo.
dosakkhayoParticipantdosakkhayoParticipantOK. I think your answer is enough for me now. What I needed was not the answer to the question, but your convincing attitude, though I didn’t know it when I asked the question. I didn’t mean to test you impolitely. If I asked you in the wrong manner, I sincerely apologize. And thank you for your service.
With metta
dosakkhayoParticipantLal said: There is no “left-over” kammic energy (in that Brahma bhava) for a Brahma once his lifetime ends.
OK. Now I look at this problem in another way. Maybe the problem is that I had supposed the hetu of both the anariya Brahma realm and the ariya Brahma realm are in the same category.The rebirth process runs only by Akusala mula PS. So kusala kamma can not be the hetu. And there is no need to cultivate jhana or samapatti to be born in Suddhāvāsā. Because even if Anagami didn’t cultivate jhana or samapatti, if rupa raga samyojana remained, he/she would be born in Suddhāvāsā. So the hetu of the rebirth in the Suddhāvāsā Brahma realm is not equivalent to the hetu of the rebirth in the Anariya Brahma realm.Suddhāvāsā is inside of samsara. And their manomaya kaya is sankhata. Then, what is the hetu of the rebirth in the Suddhāvāsā Brahma realm? Is it kamma bhava? If so, as a logical consequence, it must belong to rupa kamma bhava. If so again, the difference between the hetu of the rebirth in the Suddhāvāsā Brahma realm and the hetu of the rebirth in the Anariya Brahma realm should be clarified. Because it may mean that a certain rupa bhava can be made in another way without cultivating jhana.dosakkhayoParticipant“Udāyī Sutta (AN 5. 159)” shows how to teach Dhamma properly too.
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