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Hi Silasampanno.
- As a former Christian, I can tell you that God’s love is a myth. First, you have to know what love is. Love is the absence of Dosa(hatred). It’s from the anagami stage that we start the real metta. In the Bible, we see God showing great malevolence. He condemns people to eternal hell and amuses himself with the lives of his followers. The story of Job is an example.
- God kills Job’s children and destroys his wealth to see if he would remain faithful to him. I can cite many other examples, but it will be too long. Reading the Bible we see a great contradiction with “the love of God”.
- Of course, there are Christians who are highly moral people and who come close to what they call the love of God. But as Mr. Lal and Dawson say, this is not enough to free oneself from Samsarā.
- I apologize in advance if my words may offend some people. My goal is not to denigrate any religion. You can look up the story of Job on the internet and read the apocalypse of John.
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The Story of Kāḷadevila the Hermit
- Again, Kāḷadevila pondered whether he would or would not see the young Prince attain Buddhahood. He realized through his foreseeing wisdom that before the young Prince’s attainment of Buddhahood, he would pass away and be reborn in an arūpa abode of Brahmās where nobody would be capable of hearing the Deathless Dhamma even if hundreds and thousands of Buddhas were to go and teach it. “I will not get an opportunity of seeing and paying obeisance to this man of marvel who is endowed with unique merits of the Perfections. This will be a great loss for me.” So saying and being filled with immense grief, he wept bitterly.
Notes on the arūpa abode of Brahmās:
- (An arūpa abode of Brahmās is a plane of existence which is totally devoid of material phenomena, there being only mental consciousness (citta) and its concomitants (cetasika). In such an abode are reborn ti-hetuka puthujjanas, worldlings with three roots (roots of non-greed, non-hate and non-delusion) and such Noble Ones as Sotāpannas (Stream-winners), Sakadāgāmins (Once-returners) and Anāgāmins (Non-returners) who have attained the arūpa jhāna. The sotāpannas, sakadāgāmins and anāgāmins who have reached that arūpa brahmās’ abode will no longer return to the lower planes of existence. As they are experienced in practising meditation up to the stage of the Path and Fruition while in the sensuous wholesome abodes (kāma sugati) and in the material (rūpa) abodes, they are able to pursue the same Vipassanā(Insight) meditation which they had practiced previously. They attain higher stages up to the Path and Fruition and Nibbāna in the same abodes of arūpa, thereby terminating all suffering in saṃsāra even though they do not hear the Dhamma from anyone.
- This is what Sir Lal talked about yesterday in the video discussion.
- It seems that some yogi puthujunas know that arupa loka is not the final liberation. Yogi Kaladevila was sad to miss the opportunity to become an ariya.
Just a little suggestion. It would be great if we paid homage to the triple gem at the beginning and end of a live session next time. Short verses will be enough to do this. If it suits everyone.
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Thank you very much for the time you gave us Sir Lal. It was very rewarding. Many thanks to Saketa for taking the initiative to organize this meeting. 🙏🏿🙏🏿🙏🏿 Much merit to all of you and the participants. May the triple gem be with each of you.
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Sir Lal, I think that with Jhanas it can be possible. This monastery practices vipassana with jhanas. I tell myself there may be some truth.
- Let us not forget that Lord Buddha said that the powers developed through jhanas are immeasurable. This is one of the things our average mind cannot comprehend.
Dosakkhayo: “That description of namarupa pariccheda ñana belongs to the visuddhimagga.”
Me: Yes I am aware. This is why I clarified that it could have bad interpretations. However, there are testimonies from Pa Auk meditators who say they have seen the rupas kalapas.
I obtained my sources from the sermons of Pa Auk monastery in Burma. Unfortunately, the documents are in French, so I am unable to share them on the site. Of course, there is a lot of misinterpretation. There’s nothing we can do about it.
Yes, I will provide descriptions of each knowledge if others are interested in this discussion.
- The first knowledge allows us to distinguish the difference between nama and rupa. It is said that if it is practiced well it allows you to see the rupas kalapas. The meditator no longer sees his body, objects, and people but only rupas kalapas. These rupas kalapas appear and disappear with inconceivable speed. It only concerns rūpa.
- Concerning nāma, the meditator will be able to distinguish each moment of consciousness that comes to mind. He will see that he has no self but only nāma and rūpa.
- This knowledge can be developed by the puthujunas. It is only at the 13th knowledge that one becomes ariya.
- Commentaries say that people who reach magga phala after a short verse have developed the first 11 knowledges of vipassana in their past lives.
- The venerables Sariputta, Bahiya and Santati are examples. They practiced vipassanā in sasanas of the past. This is why they were able to eradicate the 10 samyojana, following a short stanza. (In the case of venerable Bahiya and Santati)
SIXTEEN TYPES OF INSIGHT KNOWLEDGE (VIPASSANA NANA) IN THERAVADA BUDDHISM
During the progressive development of insight and the final stages of liberation, the meditator experiences the following sixteen different types of Insight Knowledge (vipassana nana) spread over the seven stages of purification described above:
1. Knowledge of the difference between mentality and physicality (namarupa-pariccheda-nana)
2. Knowledge of conditionality (paccayapariggaha-nana)
3 .Knowledge of comprehension (sammasana–nana)
4. Knowledge of arising and passing away (udayabbaya-nana)
5. Knowledge of dissolution (bhanga-nana)
6. Knowledge of the fear or terror (bhaya-nana)
7. Knowledge of danger (adinava-nana)
8. Knowledge of disenchantment (nibbida-nana)
9. Knowledge of desire for deliverance (muncitukamyata-nana)
10. Knowledge of reflective contemplation (patisankha-nana)
11. Knowledge of equanimity about formations (sankharupekkha-nana)
12. Knowledge of conformity or adaptation (anuloma-nana)
13. Knowledge of change of lineage (gotrabhu-nana)
14. Knowledge of the path (magga-nana)
15. Knowledge of fruition (phala-nana)
16. Knowledge of reviewing (paccavekkhana-nana)
• According to the description, the first knowledge destroys sakkaya ditthi.If I understand correctly, reaching the 5th knowledge leads to awareness of distorted sanna. The post suggests that the sotāpanna stage is attained after the 13th knowledge. Is this true?
- I didn’t include everything in my post because it would have been too long.
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I found this speech particularly interesting. Patience leads to the sotāpanna stage. This is what I remembered. The Venerable also told the story of a devi who became sotāpanna by controlling her anger. It’s from 16:24 that you have to watch. Before that, he talks about other things.
This discourse is more for those who have problems with dosa(anger). Personally, dosa is my biggest problem. Before I adhered to Buddha Dhamma, I generated Dosa without knowing it. Now I am aware of this problem, and I try my best not to make actions based on anger. As long as we are not anagami, we will always have impatience and anger.
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Thank you, sir. Sorry, I posted here so others know what we are talking about. The next time, I will post on the end
Now that we understand the critical concepts, can anyone explain what Lord Buddha meant by “the faculties”??
