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Sir Lal, I recommend that everyone unfamiliar with this concept watch the sermon as a whole to gain a deeper understanding. Bhante makes an excellent connection to our lives. This is why I didn’t provide a gap. The sermons are one hour and 36 minutes. People who are new to this need to takes the time to watch it to understand !
Thank you, Sir🙏🏿
I highly recommend this sermon for those who want to have a basic Idea about how ignorance defiled our perception. Venerable Dharana Dassa Thero is a good teacher. That will give you a good basis to understand the posts of Sir Lal, which are more detailed.
We can also make the link between the explanations of Sir Lal and the 31 realms. The more we go up in the 31 realms the less we want to perceive. A citta exists only to perceive. Our mind takes bodies in the 31 realms to perceive.
However, for the vast majority of realms,, he needs the senses (2 to 5). Think about this, are the thoughts enough ? They are also a way to perceive. However, because of ignorance and attachment, we crave perception more and more, so the mind builds the cakkhu perception(eyes) to perceive forms and colours created in his thoughts. It is still not enough, so the mind builds sota perception (ears) to perceive songs created in the thought. Still not enough so he created ghana(noses) to perceive smells, jivha(tongue) to perceive taste, and finally Kaya(body) to perceive touch. See, the mind becomes more coarse when he craves perception.
The more you do coarse actions like craving sensual pleasures, you will be trapped in Kāma loka. Inside the Kāma loka, some do coarser actions with bad intentions in order to perceive. They go to the 4 apayas where the perception are the more coarser and that makes the mind so inconfortable that suffering are created in each cittas. Those who do coarser actions with good intentions go to the humans world or the devas world. In the deva world the most coarse perceptions (potthabba sanna), smells (gandha), tastes (rasa) are reduced to their most subtle form and that gives them more pleasures than the human realm.
In the 16 Rupa brahma realms, beings suppress (for the Duration of that bhava) the need to perceive with smells (gandha), tastes (rasa), and touch (potthabba). Visual objects (rupa) and sounds (sadda) are so subtle that they receive pleasures without sensuality in them.
In the Arupa Brahma realms, beings suppress the need to perceive with any of the 5 senses. Despite being attached to perception with mind objects (dhammas) they restricted their thoughts to 4 perceptions ( akasanancayatana,vinnanancayatana,akincannayatana, nevasannanasannayatana). However, this is still perception. Only an arahant has eradicated the need to perceive any objects, even dhammas. This is why an arahant stops the generation of a citta that leads to a new rebirth. The distorted sanna exists because we want to perceive due to ignorance and attachment. Always see the nature of causes and effects.
Ignorance and attachment are the causes, and the effect is the distorted sanna. Because of Ignorance(Avijja), we believe the Samsara is pleasurable, therefore we attach (Ragā) ourselves to the 31 realms. We need to cease the causes to stop this process, and the understanding of the distorted sanna and the practice of satipatthana will help us.
Also see Why Buddhism.
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One thing is certain: we need the ten paramis and merits to become Ariyas, Jaro. All Ariyas were puthujjanas in this endless Samsara. The great disciples of Lord Buddha and the Lord himself overcame, with strength and difficulty, the nava kamma that confronted them. The Great Venerable Maha Mogallana killed his parents (anantariya papa kamma) in a past life.A puthujjana with merits and powerful paramis can endure for a very long time, even several lifetimes, but a long time does not mean being free forever.
Sooner or later, even the greatest Bodhisattas are overwhelmed by the Nava Kamma and end up committing akusalas actions. The yogi Harita (who was our Bodhisatta) had developed jhanas and abhinnas but ultimately ended up sleeping with the king’s wife, who supported him. However, he recovered and decided to return to live in the mountains to regain his jhanas. His action was immoral, but it didn’t prevent him from continuing his journey to Buddhahood. This is why the Khanti Paramis (Patience) and the Viriya Paramis (effort) are so important (all the Paramis are important). See Pāramitā – How a Puthujjana Becomes a Buddha They allow us not to abandon our journey to Nibbana, and even if we fall, we get back up to continue. A one-month-old baby will never become a physics professor. However, one day this child will grow up, become an adult, and learn physics to become one. We must always observe the law of cause and effect. Being Ariya is an effect, and the causes for achieving it are difficult. Being a puthujjana is an effect, and causes maintain this state.
Hētum Paṭicca Sambhūtam Hētu Bhamgā Nirujjati. It means: “When causes come together, an effect manifests. When the causes cease, the effect disappears.”
The Venerable Sariputta and Maha Mogallana became sotāpanna by briefly contemplating the law of cause and effect. This is the verse they contemplate:
Ye dhamma hetuppa bhava
tesam hetum tathagato aha
tesanca yo nirodho
evam vadi maha samano.
It means: The Tathagata has declared the cause and also the cessation of all effects which arise from a cause. This is the doctrine held by the Great Samana.
What keeps a being in the lineage of the puthujjanas? It is the first three saṁyojanas (Silabbata paramasa, Vicikicca and Sakkaya ditthi). These are the causes that must be eliminated. One cannot do anything against the effect. All these yogis only address the effect of Nava kamma by entering the jhānas, but they do not eliminate Kāma ragā, which is the cause. If one wants to achieve the Ariya effect, one must combine the causes, which are the understanding of natural laws (Anicca, Dukkha, and Anatta) and the daily practice of the Dhamma.
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I don’t know my friend but if you are interested you can directly ask Bhante on WhatsApp. I can give you his contact. Here is my email: [email protected].
Sādhu Sādhu Sādhu 🙏🏿🙏🏿🙏🏿 Is very well explained, my friend !
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You can listen at Theory of Everything The Venerable monk of this Channel was a student of Waharaka Temple.
You can also listen to origin of the senses by this Venerable monk.
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