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Sammā Samādhi – How to Define It?
I think this post will help you.Hello, Lagrade!
Thanks to the questions you asked, I was able to reflect on my journey up until now. Thank you.
– Out of all the religions in the world, why did you choose Buddhism?
After encountering Pure Dhamma, for the first time in my life, I experienced a sense of well-being that came from cleansing the mind. This cool and calm feeling of the mind is a bliss that cannot be compared to any happiness in the world. I am convinced that only Buddha Dhamma can give us this type of happiness. This is why I chose Buddha Dhamma.
– This community seems to follow the Theravada school of Buddhism. Why did you guys choose this school specifically out of other schools like Mahayana, Vajrayana, etc.?
I am Korean, so I first encountered Buddhism through Mahayana. At that time, I found it interesting to learn, but it was merely a distraction from my existential crisis. Next, I studied Theravada based on post-canonical commentaries, but I realized that this too was fundamentally another form of distraction. Encountering Pure Dhamma by chance was a turning point for me. I can confidently say that the teachings of Waharaka Thero are authentic. I believe that truth doesn’t need a lawyer to defend it. So, try experiencing it for yourself!
– How does one build confidence in the teachings?
I think this can be achieved by reflecting on how your inner life has transformed. Through Buddha Dhamma, a person becomes more humble, more honest, gives selflessly, and acts with genuine care for others. It’s difficult to put into words, but you can clearly see the changes within yourself.
– What is the best way of sharing these teachings with others who don’t have much background?
I think the best way is to approach others with a smile and an open heart. Unless the person asks to learn directly, I believe it’s better to show the results of the teachings (i.e., the kindness and happiness that come from the heart) rather than explaining the teachings directly.
3 users thanked author for this post.
I think we need a new post to serve as a standard for our decisions. How about proceeding by revising anything that is inconsistent with this new post?
I think it might be a good idea to set all the related posts to private first, and then gradually make them public again as I fix them one by one. That way, you can continue posting without falling behind, and it will also make editing easier.
Would it be correct to say that the bahidda kaya (rupa, vedana, sanna, sankhara, vinnana) of an Arahant is not considered panca upadana khandha?
#9 third bullet
- The last stage of viññānakkhandha embodies the fact that viññāna has taken into account the past events (atīta) and future expectations (anāgata), as well as the conditions at the current (paccuppanna) moment. It has taken into account the ajjhatta and bahiddda stages (that we recently discussed in detail). It has also taken into account the coarse (olārika) and fine/subtle (sukuma) kamma accumulated, all lower (hīna) and higher (paṇīta) realms it has experienced, whether that mind is far away from Nibbāna (dure) or close to (santike) it. In other words, it represents the current (paccuppanna) status of the mind based on all those factors.
Could you please write a post that explains these eleven categories in more detail? Thank you.
The following is one that was forwarded from the Pure Dhamma Korea community.
Thank you for your response.
It gave me the intuitive sense that this is not a dilemma.
Now I believe that the only way I can contribute to the longer preservation of the Buddha Dhamma in the human realm is to deepen my understanding of the Four Noble Truths and to do my best in practicing the Noble Eightfold Path.
Thank you for the encouragement. I realize I still have a lot to work on. I’ll reflect on this and keep working hard.
Thank you for the answer.
What I’m curious about is the connection between kamaguna and suddhatthaka.
Are “vanna, gandha, rassa, oja”, and “kamaguna” related concepts?
Sukha vedana only originate from good kamma.
Dukha vedana only originate from bad kamma.
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What type of vedana is experienced during a rape?
Is it entirely samphassa-ja-vedana?
But samphassa-ja-vedana necessarily comes after vipaka vedana.
Is the vipaka vedana in such a situation a good feeling?
If so, does that vipaka originate from previous good kamma?
Instinctively, I don’t think so, but it’s difficult to refute this.
I thought I had understood, but upon reflection, I realize I may not have fully grasped it, so I’m asking this question.
Kamaguna suggests that the attracting quality is created in one’s own mind.
Then, does the explanation of suddhatthaka mean that kamaguna doesn’t exist in external objects, but rather that the mind distortedly reflects the attracting quality when it creates suddhatthaka?
I read the post you mentioned and understood that ‘attracting quality’ also exists in inert objects. That’s why I wanted to thank you for your explanation.
with metta.
Thank you for your explanation. I appreciate your help.
1 user thanked author for this post.
“Satipatthana leads to Nibbana. Does that analysis lead to Nibbana?”
No. I understand what you’re saying. I need to focus more on nibbana. I was just looking for an explanation that would be easier for the general public to approach. However, I think it would be more appropriate to focus on nibbana by myself. Thank you.
