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ABHAYA SUTTA: DISCOURSE ON FEARLESS
Abhaya sutta is included in the Brahmana vagga of the fourth group of the discourses in the Anguttara Nikāya. (1)
Content of Abhaya sutta
[There is no back ground story to this discourse to indicate when, where and under what circumstances, the Buddha delivered this discourse. Janussoni brahmin was a resident of Sāvatti, where the Buddha resided at the Jetavana monastery during the majority of the rainy seasons. He was an admirer of the Buddha and often visited the Buddha to consult and discuss various matters of spiritual nature. There are several discourses in the basket of discourses of the Buddha (sutta pitaka) that contain discussions between the Buddha and Janussoni brahmin.]
Then the brahmin named Janussoni went up to the Buddha and, on arrival, exchanged greetings with the Buddha. When the courteous and friendly exchange was over, Janussoni sat to one side. As he was sitting to one side, he said to the Buddha:
“Master Gotama, I am of the doctrine and view, that there is no one, being subject to death, who is not frightened or terrified of death.”
The Buddha said: “Brahmin, there are those who, being subject to death are frightened and terrified of death. But there are those who, being subject to death, are not frightened or terrified of death.”
“And who, brahmin, is the person who, being subject to death, is frightened and terrified of death?”
“Here, brahmin, there is a certain person who has not abandoned passion, desire, fondness, thirst, fever and craving for sensual pleasures. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him.”
‘Oh, the sensual pleasures that I love so much will be taken away from me, and I will be taken away from them!’ He grieves, suffers, laments, beats his breast and falls into confusion. This brahmin, is a person who, being subject to death, is frightened and terrified of death.”
[Sensual pleasures are the pleasures that one enjoys in relation to the external sense objects of pleasant forms, pleasant sounds, pleasant smells, pleasant tastes and pleasant touches that one receives through the five internal senses doors of the eye, ear, nose, tongue and the body respectively. They are ephemeral and transitory and any desire, craving or attachment to them will result in eventual suffering.]
“Furthermore, there is a certain person who has not abandoned passion, desire, fondness, thirst, fever and craving for the body. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him.”
‘Oh, my body that I love so much will be taken away from me, and I will be taken away from my body!’ He grieves, suffers, laments, beats his breast and falls into confusion. This too, brahmin, is a person who, being subject to death, is frightened and terrified of death.”
[Through ignorance of the inability to keep things to our liking and repulsive nature of the body, unenlightened worldly beings tend to develop passion, desire, fondness, thirst, fever, craving and attachment to the physical body.According to Buddhist teaching, the physical body, which must be constantly taken care of, is made up of thirty-two parts which will not be to our liking in the long term. These parts become repulsive and fruitless with time.The body is prone to the development of various ailments and diseases that cause suffering and one day it will die and eventually be buried to rot or burned to ashes.]
“Furthermore, there is a certain person who has done no good, has not done what is skillful that would provide safety, and instead, has done what is evil, savage and cruel. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him: ‘I have not done what is good, have not done what is skillful that would provide safety to myself, and instead, I have done what is evil, savage and cruel. When I depart, I will go to the place where those who have not done what is good, have not done what is skillful that would provide safety to themselves, and instead, have done what is evil, savage and cruel would go.’ He grieves, suffers, laments, beats his breast and falls into confusion. This too, brahmin, is a person who, being subject to death, is frightened and terrified of death.”
[According to Buddhist teaching, any intentional physical, verbal or mental actions based on the three unwholesome roots of craving (lobha), hatred (dosa) and delusion (moha) are unwholesome or unskillful actions. One who commits those unskillful actions can expect to experience painful consequences including rebirth in the realms of extreme suffering. The Buddha has described the following ten unwholesome actions performed through the body, speech and the mind which can result in a rebirth in one of the four realms of extreme suffering.
Three unwholesome bodily actions:
1. Killing any living beings (panati pata)
2. Stealing or taking what is not given (adinnadana)
3. Sexual misconduct (kamesu micchachara) What I add: Any exaggeration in sensual pleasures not just sex.
Four unwholesome verbal actions:
1.False speech (musavada)
2.Slanderous speech (pisunavaca)
3.Harsh speech (pharusa vaca)
4.Idle chattering (samphapplapa)
Three unwholesome mental actions:
1.Covetousness or greed (abhijja)
2. Ill-will (vyapada)
3.Wrong view (micca ditthi)]
“Furthermore, there is a certain person who has doubts, who has misgivings, who has uncertainty regarding the true teaching. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him: ‘I have doubts, I have misgivings, I have uncertainty regarding the true teaching.’ He grieves, suffers, laments, beats his breast and falls into confusion. This too, brahmin, is a person who, being subject to death, is frightened and terrified of death.”
[Here, the true teaching refers to the teaching of the Buddha that includes the four Noble Truths: the truth of suffering (dukkha sacca), the truth of the origin of suffering (samudaya sacca), the truth of the cessation of suffering (nirodha sacca) and the truth of the path leading to the cessation of suffering (magga sacca). The path leading to the cessation of suffering is the Noble Eight-fold Path consisting of: Right view (sammā-ditthi), right intention (sammā-sankappa), right speech (sammā-vācā), right action (sammā-kammanta), right livelihood (sammā-ājīva), right effort (sammā-vāyāma), right mindfulness (sammā-sati) and right concentration (sammā-samādhi). One who has doubts, misgivings or uncertainty about the true teaching, will not practise the path of liberation from suffering that the Buddha discovered and preached to the world.]
“These are the four persons who, being subject to death, are frightened and terrified of death.”
“And who, brahmin, is the person who, being subject to death, is not frightened or terrified of death?”
“Here, brahmin, there is a certain person who has abandoned passion, desire, fondness, thirst, fever and craving for sensual pleasures. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought does not occur to him:
‘Oh, the sensual pleasures that I love so much will be taken away from me, and I will be taken away from them!’ He does not grieve, suffer, lament, beat his breast or fall into confusion. This brahmin, is a person who, being subject to death, is not frightened or terrified of death.”
“Furthermore, there is a certain person who has abandoned passion, desire, fondness, thirst, fever and craving for the body. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought does not occur to him.”
‘Oh, my body that I love so much will be taken away from me, and I will be taken away from my body!’ He does not grieve, suffer, lament, beat his breast or fall into confusion. This too, brahmin, is a person who, being subject to death, is not frightened or terrified of death.”
“Furthermore, there is a certain person who has done good, has done what is skillful that would provide safety, and has not done what is evil, savage or cruel. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him: ‘I have done what is good, have done what is skillful that would provide safety to myself, and I have not done what is evil, savage or cruel. When I depart, I will go to the place where those who have done what is good, have done what is skillful that would provide safety to themselves, and have not done what is evil, savage or cruel would go.’ He does not grieve, suffer, lament, beat his breast or fall into confusion. This too, brahmin, is a person who, being subject to death, is not frightened or terrified of death.”
“Furthermore, there is a certain person who has no doubts, who has no misgivings, who has come to certainty regarding the true teaching. Then he comes down with a grave, serious illness. When he comes down with a grave, serious illness, the thought occurs to him: ‘I have no doubts, I have no misgivings, I have come to certainty regarding the true teaching.’ He does not grieve, suffer, lament, beat his breast or fall into confusion. This too, brahmin, is a person who, being subject to death, is not frightened or terrified of death.”
“These are the four persons who, being subject to death, are not frightened or terrified of death.”
When this was said, Janussoni the brahmin said: “Excellent, Master Gotama! Excellent, Master Gotama! Just as one were to set upright what had been overturned, or what had been closed is opened, or were to show the way to one who has lost his way, or as one who holds an oil lamp in the dark so that those with eyes may see things, in similar manner, by Master Gotama, in various ways, the Dhamma has been declared. I take refuge in Master Gotama, the Dhamma and the Sangha. May Master Gotama accept me as a lay follower who has taken refuge from today onwards till the end of my life.”
In the Abhaya sutta, when the brahmin Janussoni stated his view that anyone facing death would be frightened and terrified, the Buddha has stated that while some persons are frightened and terrified of facing death, there are others who are not. Then the Buddha has described the differences between the two groups of persons. Those who have craving for sensual pleasures and for one’s own body, those who have done unwholesome things while not doing wholesome things and those who have doubts, misgivings and uncertainty about the true teaching are frightened and terrified of facing death. Those who have abandoned craving for sensual pleasures or for one’s own body, those who have done wholesome things while not doing unwholesome things and those who have no doubts, misgivings or uncertainty about the true teaching are not frightened or terrified of facing death.
Me : I believe the last group of people relate to sotāpannas and sakadagamins. As we know these two noble beings did not abandon kāma ragā (craving for sensual pleasures). Although sakadagamin reduced it considerably.
I changed some words regarding anicca. I made it bold.
Yash don’t put too much pressure on you. At the time of Lord Buddha, there were two brothers Purana and Isadatta who were sakadagamin. Purana was single and abstained from all sexual activity. Isadatta was still married and engaged in sex.
Lord Buddha said that both of them were reborn in a deva realm when they died. Sexual attraction depends on each person’s gati at these stages (puthujunas, sotāpanna and sakadagamin). Sooner or later you will lose this desire whether you like it or not. It is inevitable (anatta) that you become anagami.
From the moment you became sotāpanna the process began. The samyojana kāma ragā and dosa will break on their own. Of course if you want to progress faster, the practice of jhanas and the anagarika lifestyle are excellent ways.
See Migasālāsutta
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Mr. Lal, can the absence of sexuality really be a sign of the anagami stage? There are also people born asexual. They feel no sexual attraction to anyone. Such a person could be very immoral, depending on their gati.
See this link asexuality
In this 2 minute video an asexual man explains what it’s like to be one.
An anagami can never engage in immoral action. The absence of anger regardless of the situation and our neutrality in the face of ashta loka dhammas (8 worldly conditions) are the best indicators, right??
Yes thank you for making that clear to me sir🙏🏿.
I don’t know if this has already happened to others, but before these stories made me trivialize the precious human rebirth. I was like all these people always say they were human before and none of them are talking about another bhava. I said to myself “so how can we say that it is very rare to be born human”?? I had not yet understood the concepts of the difference between bhava(state of existence) and jati(birth). It was while reading this site that I understood a lot of things.
Mr.Lal when Lord Buddha says humans the gandhabbas are also included?? They are spirits like hungry ghosts (petas) right? Why can’t they benefit??
I remember that there was a monk who told us in Thailand that; “the vast majority of our deceased are reborn as petas”. They need our merits to survive. At the time, I didn’t know this sutta. Maybe he was indirectly referring to that.
JĀNUSSONI SUTTA: DISCOURSE TO JĀNUSSONI
Collection of numerical discourses (anguttara nikāya) contain the discourses in eleven groups (nipatas), grouped numerically from one to eleven, based on the number of facts discussed by the Buddha in each discourse. The Jānussoni sutta is included in the Jānussoni vagga of the tenth group of discourses in the Anguttara Nikāya (1).
Jānussoni sutta is a discourse that the Buddha had delivered to the brahmin named Jānussoni. He was a resident of Sāvatti and was a chaplain to King Kosala, the ruler of the Kosala Kingdom. He had the habit of talking to well-known religious leaders at that time with the intention of learning their religious doctrines and also to compare them with his own views. He was an admirer of the Buddha, and has visited the Buddha on several occasions to discuss religious and spiritual matters with the Buddha which are recorded in a few other discourses as well.
Content of Jānussoni sutta
Then the brahmin Jānussoni went to the Buddha and having arrived, exchanged courtesies with the Buddha. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting to one side, he said to the Buddha: “Master Gotama, we are brahmins. We give gifts, make offerings saying: ‘May this gift accrue to our dead relatives and blood relations; may our dead relatives and blood relations partake of this gift’. Now, Master Gotama, does that gift accrue to our dead relatives and blood relations? Do our dead relatives and blood relations partake of that gift?”
“In the possible places, brahmin, it accrues to them, but not in the impossible places.”
“Master Gotama, what are the possible places? What are the impossible places?”
“Here brahmin, there is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. With the break-up of the body, after death, he arises in hell. He lives there, he remains there, sustained by the food of hell beings. Brahmin, it is not a possible place for that gift to accrue to him.”
[The Buddha has described the ten unwholesome actions (dasa akusala) consisting of three unwholesome bodily actions, four unwholesome verbal actions and three unwholesome mental actions which result in unhappy consequences in this life and in future lives. They are:
Three unwholesome bodily deeds:
1. Killing any living beings (pānāti pātā)
2. Stealing or taking what is not given (adinnādānā)
3. Sexual misconduct (kāmesu micchāchārā)
Four unwholesome verbal deeds:
1.False speech (musāvāda)
2.Divisive speech (pisunāvācā)
3.Harsh speech (pharusā vācā)
4.Idle chattering (samphappalāpā)
Three unwholesome mental deeds:
1.Covetousness or greed (abhijjā)
2.Ill-will (vyāpāda)
3.Wrong view (miccā ditthi)]:
What I add: A sotāpanna eradicated Micchādiṭṭhi:This is the main defilement that leads to apayas and incites one to commit the 5 apayagami actions.
1. Kill your father
2. Kill your mother
3.Kill an arahant.
4. Sow schism in the Sangha.
5. Physically harm a Lord Buddha (He cannot be killed and mentally harmed)
“Then again, brahmin, there is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. With the break-up of the body, after death, he arises in the animal womb. He lives there, he remains there, sustained by the food of common animals. Brahmin, it is not a possible place for that gift to accrue to him.”
[Hell (niraya) and the animal kingdom are two of the four planes of deprivation or extreme suffering described in Buddhist cosmology into which rebirth can take place due to unwholesome actions of varying severity. They are:
1.Plane of immense suffering (niraya)
2.Plane of animals (tiracchāna yoni)
3.Plane of hungry ghosts (peta loka)
4.Plane of demons and titans (asura loka)] (2)
“Then again, brahmin, there is a certain person who abstains from taking life, abstains from taking what is not given, abstains from engaging in sexual misconduct, abstains from engaging in false speech, abstains from engaging in divisive speech, abstains from engaging in harsh speech, abstains from engaging in idle chatter, is not covetous, does not bear ill-will, and has right views. With the break-up of the body, after death, he arises in the company of human beings. He lives there, he remains there, sustained by the food of human beings. Brahmin, it is not a possible place for that gift to accrue to him.”
“Then again, brahmin, there is a certain person who abstains from taking life, abstains from taking what is not given, abstains from engaging in sexual misconduct, abstains from engaging in false speech, abstains from engaging in divisive speech, abstains from engaging in harsh speech, abstains from engaging in idle chatter, is not covetous, does not bear ill-will, and has right views. With the break-up of the body, after death, he arises in the company of devas. He lives there, he remains there, sustained by the food of the devas. Brahmin, it is not a possible place for that gift to accrue to him.”
[In Buddhist cosmology, six sensual heavens are described where rebirth can take place as devas due to wholesome and skillful actions performed in previous births. They are:
1.Cātummahārājika heaven
2.Tāvatimsā heaven
3.Yāma heaven
4.Tusita heaven
5.Nimmānarati heaven
6.Paranimmita Vasavatti heaven] (3) ( What i add: The domain of devaputta Mara is located there.)
“Then again, brahmin, there is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. With the break-up of the body, after death, he arises in the realm of hungry ghosts. He lives there, he remains there, sustained by the food of hungry ghosts. But whatever his friends, companions, relatives or blood relations give dedicating to him, by that he remains there. Brahmin, while he remains there, it is a possible place for that gift to accrue to him.”
“But, Master Gotama, if that dead relative or blood relation does not arise there, who would partake of that gift?”
“Then, brahmin, other dead relatives or blood relations who have arisen there will partake of that gift.”
“But, Master Gotama, if that dead relative or blood relation does not arise there, and other dead relatives and blood relations have not arisen there, then who would partake of that gift?”
“It is impossible brahmin, it cannot be, that after such a long time, that realm is devoid of any dead relatives or blood relations. In any case, brahmin, the donor does not go without a reward.”
“Would Master Gotama describe any preparation for the impossible places?”
“Brahmin, I do describe a preparation for the impossible places. Here, brahmin, there is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. But he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of elephants. There he receives food, drink, garlands and various ornaments. It is because he took life, took what is not given, engaged in sexual misconduct, engaged in false speech, engaged in divisive speech, engaged in harsh speech, engaged in idle chatter, was covetous, bore ill-will, and had wrong views, that he arises in the company of elephants. But, because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he receives food, drink, garlands and various ornaments.”
“There is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. But he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of horses. There he receives food, drink, garlands and various ornaments. It is because he took life, took what is not given, engaged in sexual misconduct, engaged in false speech, engaged in divisive speech, engaged in harsh speech, engaged in idle chatter, was covetous, bore ill-will, and had wrong views, that he arises in the company of horses. But, because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he receives food, drink, garlands and various ornaments.
“There is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. But he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of cows. There he receives food, drink, garlands and various ornaments. It is because he took life, took what is not given, engaged in sexual misconduct, engaged in false speech, engaged in divisive speech, engaged in harsh speech, engaged in idle chatter, was covetous, bore ill-will, and had wrong views, that he arises in the company of cows. But, because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he receives food, drink, garlands and various ornaments.
“There is a certain person who takes life, takes what is not given, engages in sexual misconduct, engages in false speech, engages in divisive speech, engages in harsh speech, engages in idle chatter, is covetous, bears ill-will, and has wrong views. But he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of dogs. There he receives food, drink, garlands and various ornaments. It is because he took life, took what is not given, engaged in sexual misconduct, engaged in false speech, engaged in divisive speech, engaged in harsh speech, engaged in idle chatter, was covetous, bore ill-will, and had wrong views, that he arises in the company of dogs. But, because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he receives food, drink, garlands and various ornaments.
“Then again, brahmin, there is a certain person who abstains from taking life, abstains from taking what is not given, abstains from engaging in sexual misconduct, abstains from engaging in false speech, abstains from engaging in divisive speech, abstains from engaging in harsh speech, abstains from engaging in idle chatter, is not covetous, does not bear ill-will, and has right views. And he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of human beings. There he would enjoy the five strings of human sensual pleasures. It is because he abstained from taking life, abstained from taking what is not given, abstained from engaging in sexual misconduct, abstained from engaging in false speech, abstained from engaging in divisive speech, abstained from engaging in harsh speech, abstained from engaging in idle chatter, was not covetous, did not bear ill-will, and had right views, that he arises in the company of human beings. And, it is because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he enjoys the five strings of human sensual pleasures.”
“Then again, brahmin, there is a certain person who abstains from taking life, abstains from taking what is not given, abstains from engaging in sexual misconduct, abstains from engaging in false speech, abstains from engaging in divisive speech, abstains from engaging in harsh speech, abstains from engaging in idle chatter, is not covetous, does not bear ill-will, and has right views. And he gives food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives. With the break-up of the body, after death, he arises in the company of devas. There he would enjoy the five strings of divine sensual pleasures. It is because he abstained from taking life, abstained from taking what is not given, abstained from engaging in sexual misconduct, abstained from engaging in false speech, abstained from engaging in divisive speech, abstained from engaging in harsh speech, abstained from engaging in idle chatter, was not covetous, did not bear ill-will, and had right views, that he arises in the company of devas. And, it is because he gave food, drinks, cloth, vehicle, garlands, scents, ointments, bed, lodging, and lamps to brahmins and contemplatives, that he enjoys the five strings of divine sensual pleasures.”
“In any case, brahmin, the donor does not go without a reward.”
“It is amazing, Master Gotama, it is wonderful, how it is enough to make one want to give gifts, enough to make one want to make an offering, that the donor does not go without a reward.”
“That is the way it is, brahmin. That is the way it is. The donor does not go without a reward.”
“Excellent, Master Gotama! Excellent, Master Gotama! Just as one were to set upright what had been overturned, or what had been closed is opened, or were to show the way to one who has lost his way, or as one who holds an oil lamp in the dark so that those with eyes may see things, in similar manner, by master Gotama, in various ways, the Dhamma has been declared. I go to Master Gotama for refuge, to the Dhamma for refuge, and to the Sangha for refuge. May Master Gotama accept me as a lay follower who has taken refuge from today onwards till the end of my life.”
In the Jānussoni sutta, a brahmin named Jānussoni visited the Buddha and enquired whether the results of gifts and offerings made in the name of dead relatives and blood relations would actually go to them. The Buddha has named a few planes of existence where it is not possible for the dead relatives and blood relations to receive the fruits of those offerings and one plane of existence where it is possible. According to Buddhist teaching recorded in this discourse, those dead relatives and blood relations who are reborn in the hell, animal kingdom, human realm and the celestial worlds are not able to receive those fruits, while those reborn in the realm of hungry ghosts are able to receive them. The Buddha has said that if no relatives or blood relations from this birth or from innumerable previous births during the cycle of birth and death (samsara) have been reborn in the realm of hungry ghosts to receive those fruits, the donor will enjoy the fruits of gifts and offerings made to brahmins and contemplatives. The Buddha has also stated in this discourse that while the wholesome or unwholesome actions committed by a person will determine the realm of rebirth, gifts and offerings made to brahmins and contemplatives will result in material benefits and pleasures during that existence.
If I understand correctly, the transfer of merit is never lost no matter if our deceased loved ones are not able to receive it. The credit will go to us. Consider an Interac transfer.Even if the money does not reach the recipient, it will automatically return to our bank account. Nothing is lost.
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In this speech, the Venerable clarified that there are several ways of explaining the anicca nature. He preferred to use the one that suited the audience he was addressing. This audience appears to have been exposed to misinterpretation. This is why he repeated several times to put his preconceived ideas aside for the sermon.
Everyone can have a different way of approaching Annica as long as it doesn’t lead to misinterpretations. The same goes for other aspects of tilakkhana.
I understood that anatta did not mean the absence of self, thanks to a French bhikkhu who approached it a little differently from Mr.Lal. Of course, he explains that anatta means the absence of control, just like Mr.Lal. The bhikkhu said that one can see anatta just by sitting. What happens if we just sit for a long time? Horrible discomfort will come sooner or later, and it is uncontrollable.
You could say I love chocolate. Even if we are a fan of chocolate, there is a limit we eat, it’s anatta (uncontrollable). Sooner or later the body will get tired, and we will suffer horrible problems. A car can only drive, it cannot fly like a plane it is anatta (uncontrollable). As long as we remain in the cycle of rebirths (If we are still puthujjanas) apayas are inevitable (Anatta)
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FOUR DIVINE ABODES (BRAHMA VIHARAS) IN THERAVADA BUDDHISM
In the Maha Rahulovada sutta of the Majjhima Nikaya, the Buddha has instructed Venerable Rahula, His son, to meditate on the four brahma viharas in order to get rid of the negative qualities of ill-will, cruelty, discontentment and irritation.
“Cultivate the meditation of loving kindness. For when you cultivate the meditation of loving kindness, ill-will will be abandoned”
“Cultivate the meditation of compassion. For when you cultivate the meditation of compassion, cruelty will be abandoned”
“Cultivate the meditation of sympathetic joy. For when you cultivate the meditation of sympathetic joy, discontentment will be abandoned”
“Develop the meditation of equanimity. For when you cultivate the meditation of equanimity, irritation will be abandoned” (4)
THE EIGHT WORLDLY CONDITIONS: ASHTA LOKA DHAMMA IN THERAVADA BUDDHISM
In the Pathama lokadhamma sutta of the Anguttara Nikaya (collection of the Buddha’s numerical discourses), the Buddha has described eight such worldly conditions or vicissitudes which are: gain, loss, fame, disgrace, praise, blame, pleasure and pain.
“Labho, alabho ayaso yaso ca,
Ninda pasaṃsa ca sukhaṃ ca dukkhaṃ.”
An Arahant who has totally eradicated the mental defilements will be unshaken by any of the eight worldly conditions. A Non-Returner who has eradicated the two fetters of desire for sensual pleasures (kama raga) and aversion (patigha) may also not react to the eight worldly conditions. However, the Stream Enterer and the Once Returner who still possess those two fetters will react to the worldly conditions with craving or aversion though less than ordinary world beings.
Only Lord Buddha is capable of accurately saying which formal meditation suits each person according to their temperament (gati). Even Venerable Arahant Sariputta was unable to do it. Yash, everything I told you is just a suggestion that may not apply to you.
EXPERIENCE IN PREVIOUS LIVES, MAY AFFECT MEDITATION PRACTICE IN THIS LIFE
Dhammapada contains 423 verses said by the Buddha in different contexts. Most of the verses have been taken from the discourses of the Buddha. It has been noted that more than two thirds of the verses are taken from the discourses contained in the two collections of the Buddha’s discourses known as the Samyutta Nikāya and Anguttara Nikāya. The 423 verses are divided into 26 chapters or vaggas each with a particular heading. The twentieth chapter is named “Magga vagga” meaning the chapter on “The path”, which contains 17 verses said by the Buddha. The back ground story of the 285th verse, which is the thirteenth verse of the Magga vagga is about a monk who was unable to progress while meditating on loathsomeness, but was able to progress by meditating on a pleasant lotus flower.
Background story of verse 285
At one time, the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor named Anāthapindika.
A handsome young man who was the son of a goldsmith was ordained as a monk by Venerable Sāriputta, the chief disciple of the Buddha. Venerable Sāriputta instructed the young monk to meditate on the loathsomeness of the dead body. Having received meditation instruction from Venerable Sāriputta, the young monk went away to reside and meditate in a forest. There, he started meditating on the loathsomeness of the dead body as instructed by his teacher, but made very little progress in meditation. He had to return to his teacher on two occasions to receive further instructions on how to meditate, but still made very little progress.
As the young monk was not making any progress in meditation in spite of the repeated instructions he was given, Venerable Sāriputta decided to take him to the Buddha. So, one day Venerable Sāriputta took the young monk to the Buddha and reported the young monk’s inability to progress in his meditation in spite of the repeated instructions given to him. The Buddha knew that the young monk was the son of a goldsmith in this life and through His supernormal vision saw that the young monk had been born in the family of goldsmiths during his past five hundred births. The Buddha decided to change the object of meditation and instead of meditating on loathsomeness, he was instructed to meditate on pleasantness. The Buddha, through the Buddha’s supernormal power, created a beautiful lotus flower as big as a cart wheel and asked the young monk to stick it on the mound of sand just outside the Jetavana monastery and meditate by focusing on the lotus flower. The young monk began meditating by concentrating on the beautiful lotus flower and was able to develop concentration of the mind by getting rid of the mental hindrances. His mind was filled with rapture (pīti), and gradually progressed through the first mental absorption (Jhāna) up to the fourth mental absorption.
The Buddha saw him from the Buddha’s perfumed chamber and through the Buddha’s supernormal power, made the beautiful lotus flower wither away instantly. When the young monk witnessed the beautiful lotus flower wither and change it’s colour, he realised the impermanent nature of the lotus flower as well as impermanence inherent in all things and living beings. He soon came to the realisation of the impermanence (anicca), un-satisfactoriness (dukkha) and not-self (anatta) nature of all conditioned things. At that very moment, the Buddha sent forth the Buddha’s radiance and appeared as if in person to the young monk. The Buddha instructed him to get rid of craving (tanhā) and recited the following verse which is recorded as the 285th verse of the Dhammapada.
“Ucchinda sinehaṁ attano,
kumudam sāradikaṁ va pāninā,
santimaggameva brūhaya,
Nibbānaṁ sugatena desitaṁ.”
“Sever the love of self,
Like an autumn lotus with the hand,
Develop fully the path to peace and,
Nibbāna expounded by the Buddha.”
It is recorded that at the end of this short discourse by the Buddha, the young monk eradicated all his mental defilements and gained enlightenment as an Arahant.
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Hi Yash. Honestly it depends on each person’s character. Others follow the 8 precepts without ever breaking them. If it’s too hard, you better stop following them, otherwise it doesn’t lead anywhere. I followed the 8 precepts for about a month and a half, when I was an anagarika in Thailand, a year and a half ago. At first it was okay but when I returned to Canada I followed 6 and ended up falling back to the basic 5. My mind was too caught up in kama ragā, especially towards music.
I believe that for a good start, you have to go gradually. Following them from time to time (such as during full moon days) could tell us if we are ready to follow them every day. It will depend on you. The anariya yogis followed the 8 precepts, to achieve the jhanas. When a person follows the 8 precepts sincerely, the mind is kept away from Kāma ragā (temporarily) and attainment of jhanas is very easy.
For a disciple of Lord Buddha who follows the 8 precepts, one must contemplate tilakkhana and whenever possible indulge in jhanas. What is 100% certain is that the jhanas facilitate the understanding of tilakkhana and the reaching of higher stages. Once again it depends on each person’s taste.
Mr.Lal is an anagarika if I am not mistaken. He said in a comment on the forum that attaining jhanas does not appeal to him personally.
I recommend you to practice the 4 brahma vihāras (divine abodes). It is used as formal meditation.
Metta(Kindness) :The ariya metta wish that all beings are truly happy by reaching the various stages of magga phala),
Karuna (Compassion) : Feeling compassion towards people who have immoral gati, because they will probably end up in apayas and people who are in unpleasant situations.
Mudita (Altruistic Joy) : Rejoice in the happiness of others. For example, if you are a sotāpanna you learn that someone has reached a higher stage like sakadagamin anagami and arahant before you you rejoice greatly. If you are in an unpleasant situation and you see people in pleasant situations, you rejoice of the good kamma vipaka which led to this situation.
Upekkha (Equanimity); That Begins at the anagami stage and which is perfected at the arahant stage. Upekkha can be very well developed with the understanding of the annica nature. Upekkha begins to strengthen at the anagami stage. This is why anagami can never feel anger, sadness or attachment towards anyone. Even if an anagami loses his or her child, material possession or comfortable situation he or she will never be distressed by this loss. One must contemplate the 8 worldly conditions, to begin to develop Upekkha.
1.Gain (Labho) and 2.Loss (Alabho)
3.Fame (Yaso) and 4.Disgrace (Ayaso) .
5.Praise (Pasansa) and 6.Blame (Ninda)
7.Pleasure (Sukha) and 8.Pain (Dukkha).
These 8 conditions are aspects of the annica nature. An anagami has integrated the understanding of these 8 conditions.This is why he is unshakeable in relation to the pleasant or unpleasant situations of Kāma Loka. It remains for him to see the annica, dukkha and anatta nature of the Rūpa Loka and the Arupa loka.
For example annica is the inability to maintain things to our liking. If things will not always be to our taste, what is the point of developing dosa (anger) and lobha (attachment) towards other beings, life situations and objects?? If things are uncontrollable in nature, what is the point of getting angry during unpleasant situations? It is impossible to have complete control over life situations. What should I expect from Samsara?? I only experience pain the vast majority of the time in this human life(birth,illness unpleasant situations and old age) and in the vast majority of my rebirths. After my death, I am more likely to fall into the apayas where I will be subjected to unimaginable suffering. There is no point in getting angry or generating attachment to pleasant things. No matter the situation, I will remain imperturbable and my peace of mind will be unshakeable.
Brahma vihāras lead to jhanas, if practiced well. Metta, Karuna and Mudita lead up to the 3 jhanas and upekkha lead up to the 5 rupas jhanas. Upekkha is also the basis of arupas jhanas. If practiced well after the sotāpanna stage, they lead to all the jhanas ariyas and other stages. At the arahant stage these qualities become infinite. The anagamis also generate metta, karuna and mudita infinitely except upekkha. Anagamis may still have attachment to jhanas and abhinnas (supernatural powers). The arahants see the tilakkhana in the 3 worlds (Kāma loka, Rupa Loka and Arupa Loka) and the anagamis only see the tilakkhana in the Kāma loka. This is why they are reborn after their death in pure abodes.
The real upekkha (arahant’s upekkha) is the detachment of all the 31 kingdoms. Ancient yogis cultivated upekkha only to attain all jhanas. They did not have the understanding of tilakkhana. However, it is a quality required to complete the magga phala. Lord Buddha during his awakening thought of teaching the Dhamma to his anariya masters Udakka Ramputta and Alara Kalama. Unfortunately, they had passed away and took rebirth in the arupa loka.
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MAHĀ VACCHAGOTTA SUTTA: GREATER DISCOURSE TO VACCHAGOTTA
“Other than Master Gotama, other than the monks, other than the nuns, is there any one layman, a disciple of Master Gotama, a householder dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laymen, my disciples, householders dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, is there any one layman, a disciple of Master Gotama, a householder dressed in white, who enjoys sense pleasures, who practises the teaching, follows the instructions, has gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwells in the teaching?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laymen, who are my disciples, householders dressed in white, who enjoy sense pleasures, who practise the teaching, follow the instructions, have gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwell in the teaching.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, other than laymen, householders dressed in white, who enjoy sense pleasures, is there any one laywoman, a disciple of Master Gotama, a householder dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laywomen, my disciples, householders dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, other than laymen, householders dressed in white, who enjoy sense pleasures, other than the lay women, householders dressed in white, leading a celibate life, is there any one laywoman, a disciple of Master Gotama, a householder dressed in white, who enjoys sense pleasures, who practises the teaching, follows the instructions, has gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwells in the teaching?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laywomen, who are my disciples, householders dressed in white, who enjoy sense pleasures, who practise the teaching, follow the instructions, have gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwell in the teaching.”
Correct me if I’m wrong. In this verse, Lord Buddha clarifies to the venerable Vacchagotta that many lay people dressed in white and who live a celibate life are Anagami. I believe Lord Buddha meant about Anagarikas. I noticed that the venerable Vacchagotta clarified his questions. He seemed to have some form of basic knowledge of the Buddha Dhamma. He did not ask, for example, whether there were lay people who enjoyed the senses and who were Anagamis.
It Is evident that it is impossible to be Anagami and enjoy sensual pleasures. It is, therefore, obvious that all those who aspire to become Anagami will have to become Anagarika sooner or later.
A person cannot hope to be Anagami if he indulges in alcohol, sex, games, shows, and anything that highlights beauty (jewelry, makeup, beautiful clothes…) and extreme comfort of the body (a luxurious mattress is not necessary for sleeping) A simple mattress may be sufficient unless you have health problems that require this. This person must put the necessary causes so that the effect matures. I may want to be Anagami with the best intentions in the world. However, if the causes are not met, it would be impossible. The Sotāpanna and Sakadagamin stages are accessible regardless of whether one enjoys sensual pleasures (One must have a basic understanding of tilakkhana). The practice of the eight precepts is the best condition to reach the Anagami stage.
(Celibacy meant the absence of romantic and sexual attachment. I forget the name of this sutta, but it told the story of an Anagami who lived with his ex-wives and told them that from now on, they were no longer his wives but his sisters!)
It’s up to everyone to see what’s best for them. If a person does not feel ready to live with the eight precepts, that is completely okay. Reaching the sotāpanna stage is already an immeasurable blessing. The eight precepts are useless to reach the first two stages. However, one cannot obtain something with mere wishes. You have to put in the effort for the vipaka to take effect. Kamma is the intention, and vipaka is the effect. If I want to obtain kamma vipaka to be Anagami (this is valid for everything), I must have the required conditions.
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So Mr. Lal can we say that the cases of hauntings are due to the craving of the Gandhabba for a place or a person??
Unless the hauntings only concern petas (hungry ghosts)KUTHŪHALASĀLĀ SUTTA: DISCOURSE ON THE DEBATING HALL
“And, Master Gotama, when a being has laid down this body, and is not yet reborn in another body, what would you declare it’s fuel to be?”
“Vaccha, when a being has laid down this body, and is not yet reborn in another body, I declare that it is fueled by craving. For, Vaccha, at that time, craving is the fuel.”
I think this is an implicit proof of Gandhabba, in the suttas.
Helping to transmit the Pure Dhamma in Chinese is a noble task. In their aim to teach the Dhamma as far as possible, it would be wonderful if one day these noble Bhikkhus could teach it in french aswell. Thank you very much for the informations and the playlist Mr Jorg. May the merits of your work and efforts bring you to Nibbāna 🙏🏿🙏🏿🙏🏿
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