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SOTĀNUGATA SUTTA: DISCOURSE ON “FOLLOWED THE TEACHINGS BY EAR”
- However, a certain deity teaches the Dhamma to an assembly of deities. The thought occurs to this deity: ‘I used to live my holy life under this teaching and training’. His memory is slow to arise, but he quickly reaches distinction. This, monks, is the third benefit to be expected when a monk has followed these teachings by ear, recited them verbally, examined them by the mind, and penetrated them well by view.”
- However, another spontaneously born deity reminds this deity: ‘Do you remember my dear. Do you remember where we lived the holy life together?’ Then he says: ‘I remember my dear. I remember my dear.’ His memory is slow to arise, but he quickly reaches distinction.”
Summary : In this sutta, Lord Buddha explains the benefits of listening, practicing and memorizing the Dhamma. If a person dies, without any stage of magga phala, nothing is lost. He will be able to reach a stage of magga phala, in a deva world, with a memory of his past life or with the help of an ariya deva. Of course, this only works if a puthujuna has enough paramis to achieve magga phala.The second point shows another deva who was friends with this deva in a past life. He reminds him of the Dhamma and he realizes it.
There was a burmese bhikkhu who said that “in the heavens of kama loka, there are devas of great wisdom who teach others the Dhamma. Thanks to their help many devas realize the dhamma. He said not to be discouraged if no result is visible. The meeting with these devas will be probable, with the help of our paramis. He said that to motivate his students who were not yet sotāpanna.
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Dhammapada verse 37
“Dūrangamaṁ ekacaraṁ,
Asariraṁ guhāsayaṁ,
ye cittaṁ saññamessanti,
mokkhanti mārabandhanā.”
“The mind wanders far alone,
without a body, hidden in the cave of the heart,
those who restrain the mind,
will be released from the bonds of the Māra.
Can we link this verse to what you said above?
So everything happens in the Gandhabba. Is it then correct to say that sakkaya dithi appears in the baby, following strong sensory input?
I admit that I no longer have any other ideas, Sir. If I refer to your video, it is over time that his brain grows that sakkaya ditthi will arise, right?
Friend Vajraguru, what Saket says is a clear and coherent summary of the true Dhamma. It should be understood that Tibetan Buddhism was born in the 7th century AD. It was founded by Guru Rinponche. This Buddhism followed the Mahayana movement. However, in addition to Mahayana elements, he added elements of Bön (the ancient religion of the Tibetans before the arrival of Mahayana Buddhism). The Dhamma is pure in its beginning, middle and end. He has nothing to add or take away. If we add or remove elements, it is adhamma (opposite of Dhamma).
After I left Christianity, I came across Tibetan Buddhism. I firmly believed in it, until I learned that Theravada is the original Buddhism. I wanted to learn more and it showed me the many inconsistencies of Mahayana.
I wanted to understand the teachings of Lord Buddha. Mahayana added many elements that did not come from Lord Buddha. This is what led me to leave.
Your experience will not be the same as mine, but it is good to think about the consistency of these teachings and compare them to the originals.
This is what I understood sir.
- It is because of the patisamvedi which will move to the ragā patisamvedi stage. As the baby is exposed to strong sensory experiences, he will become attached,and old taints will surface.
- As Yash explained in the other thread, it will grow with the environment, the gati and the baby’s surroundings. The baby will develop the erroneous view “There is a self that must enjoy sensual pleasures.”
- This process is uncontrollable (anatta), because of the distorted sanna that is connected to human existence.
Dear friend of Dhamma (Saket): Thank you very much for your clarification. You are right about a lot of things. However, we can see in the Jātakas that the bodhisatta took rebirth several times as an animal. The animal kingdom is part of the apayas.
One could say that a bodhisatta is a higher puthujuna who avoids apayas most of the time. This situation may apply to those who are not sotāpanna but who are accumulating the 10 paramis to realize the Dhamma, in a future sāsana, as disciples.
I strongly encourage you to pursue your aspirations and develop the 10 paramis to make your wishes come true. Sadhu Sadhu Sadhu 🙏🏿 May you achieve it.
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Yes, that seems to make sense. One of my teachers told me about this type of person.
• These are people who had taken Bodhisatta vows to become Lord Buddhas. However, halfway through, they give up. It is extremely difficult and immeasurably long to become a Lord Buddha. In their last life, they quickly become arahants with extraordinary Dhamma teaching abilities. They understand the Dhamma and many key concepts very easily. They can help others understand them.
• My master said that many Bhikkhus take this vow, but few achieve it. Those who give up have probably seen the repeated suffering of the apayas that await them. A bodhisatta is always a Puthujuna and, therefore, subject to the apayas. Only those who have unwavering courage, like Lord Gotama, reach the end despite the suffering they will endure.
• Here is an example of a bhikkhu who sees rebirths in apayas despite his Bodhisatta vows. The vision of his past and future lives
“Those who give up along the way, thanks to their long training, generally quickly develop the final stage of accomplishment and become arahant, with great abilities to teach.”
(Please translate into English with the three dots on the right of the screen. The page is in French.)Yes, we must be grateful to Venerable Waharaka Thero 🙏🏿🙏🏿🙏🏿.
Sir Lal: “People who have done clear-cut bad deeds automatically are born in the appropriate nirayas.
– However, when there are “borderline cases” that are sent to these “judges” like “King Yama”. Those judges interrogate such persons and determine whether they should be “saved” from the nirayas.”My question: Have there been cases where a person has been found not guilty by these judges?
Hello Mr Lal. Yes, I understand the concept of identity. It is the wrong belief in a permanent self that is in control of this world.
- One aspect of this false belief is the vision of eternity. After death, an eternal soul continues to live. It is a belief that is present in the vast majority of world religions. When I was in the Christian religion, I believed in it firmly. Thanks to Buddha Dhamma, I removed this belief.
- The other aspect is the belief in annihilation. This belief says that after the death of the body, there is a self that dies with the body.This belief is especially present among atheist people (those without religion).
However, sir Lal I don’t understand why this arises in a baby. Please help me to understand.
MAHĀ MĀLUNKYA SUTTA: LONGER DISCOURSE TO VEN. MĀLUNKYAPUTTA
The 152 discourses are divided into three parts consisting of 50, 50 and 52 discourses respectively. Mahā Mālunkya sutta is the 64th discourse included in the middle part. (1)
“And what, Ānanda, is the path, the practice for abandoning the five lower fetters?”
“Here, Ānanda, a monk secluded from attachments, by giving up unskilful qualities, and complete settling of bodily discomfort, quite secluded from sensual pleasures, secluded from unskilful qualities, enters and remains in the first absorption, accompanied by initial application and sustained application, rapture and pleasure born of seclusion. Whatever phenomena that are there connected with form, feeling, perception, mental formations and consciousness, he contemplates them as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. He turns his mind away from those states and directs his mind to the property of deathlessness: ‘This is peaceful; this is sublime; that is the stilling of all activities; the letting go of all attachments; the ending of craving; dispassion; extinguishment.’ Abiding in that, he attains the destruction of mental influxes. If he does not attain the destruction of the mental influxes because of this Dhamma passion and Dhamma delight, then with the destruction of the five lower fetters, they are reborn spontaneously. There, they attain extinguishment and are not subject to returning from that world. This, Ānanda, is the path, the practice, for abandoning the five lower fetters.”
“Venerable Sir, if this is the path, the practice, for abandoning the five lower fetters, then how is it that some monks here are liberated in mind while others are liberated by wisdom?”
“In that case, Ānanda, I say it is the difference in their faculties.”
In this sutta, Lord Buddha explains how to attain the anagami stage with each jhanas. Venerable Ananda asked: “How did some bhikkhus attain liberation through wisdom?” Lord Buddha replied: “It is the difference of faculties.”
How can we know which faculties are most appropriate for ourselves? I understand that only a Lord Buddha is able to give us the best training. Are there other ways that can bring us closer to the best?
