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“Friend (mitta) in Theravada Buddhism“
Having a good friend can lead someone to the Sotapanna stage. This friend needs to have a great understanding of the Dhamma. Our great friend is the Lord Buddha himself. He left us a generation of Ariya Sangha for our liberation. In modern times, anyone who teaches the correct Dhamma is a good friend. Many people on this forum and the founder, sir Lal are examples. They do their best to preserve the Dhamma.
Thank you for the clarification, Sir. I didn’t know this sutta. I see how the bad translations can lead to confusion. For example, I used to think if I became a Sotapanna, I would never break my precepts. Now it is totally clear it is not the truth. I am really glad to learn from Pure Dhamma thank you very much for your efforts, Sir much merit for you🙏🏿🙏🏿🙏🏿
Sorry, Sir what I am going to say is not relevant to the present discussion. I read the sutta entirely Bahudhātuka sutta (MN 115). Something else captured my attention. The sutta said Sakka Mara and Brahma can only be men. I agree on Sakka and Mara, since they belong to the kamā loka. But Brahmas are in the rūpa loka and in the rūpa loka there is no gender distinction. A Brahma is asexual. A woman can also attain all the Jhanas and abhinnas and be reborn as Brahma.
Is that another bad interpretation?
“Pancha Verabhaya Sutta: Discourse on five types of Hate and Fear“
Householder, when a noble disciple has quelled five types of hate and fear, and is endowed with the four factors of a Stream Enterer, and has clearly seen and thoroughly penetrated the noble way with wisdom, if he wishes, he may declare of himself: ‘I have finished with further rebirth in hell, the realm of animals, the realm of hungry ghosts, finished with the plane of misery, the bad destination, the suffering state. I am a Stream Winner, no longer bound for the underworld, sure of reaching enlightenment as my destination’.”
What are the five types of hate and fear that he has quelled?”
Householder, one who kills any living beings generates hate and fear in this life, and generates hate and fear in the next life too, and experiences pain and sadness. But for one who abstains from killing any living beings, that hate and fear are quelled.”
“Householder, one who steals generates hate and fear in this life, and generates hate and fear in the next life too, and experiences pain and sadness. But for one who abstains from stealing, that hate and fear are quelled.”
“Householder, one who engages in sexual misconduct generates hate and fear in this life, and generates hate and fear in the next life too, and experiences pain and sadness. But for one who abstains from engaging in sexual misconduct, that hate and fear are quelled.”
“Householder, one who tells lies generates hate and fear in this life, and generates hate and fear in the next life too, and experiences pain and sadness. But for one who abstains from telling lies, that hate and fear are quelled.”
“Householder, one who indulges in strong drinks, distilled drinks, and fermented drinks that lead to heedlessness, generates hate and fear in this life, and generates hate and fear in the next life too, and experiences pain and sadness. But for one who abstains from indulging in strong drinks, distilled drinks, and fermented drinks that lead to heedlessness, that hate and fear are quelled.”
“These are the five types of hate and fear that he has quelled.”
4 qualities of an sotāpanna
1.Unshakable confidence with wisdom (aveccappasāda) in the Awakened One (Buddha).
2.Unshakable confidence with wisdom (aveccappasāda) in the Buddha’s teaching (Dhamma).
3.Unshakable confidence with wisdom (aveccappasāda) in the Buddhist Monastics (Sangha).
4.Unbroken and perfect morality that is pleasing to the Noble ones (Ariya kanta sīla). (4)
I suspect a misinterpretation in traductions of this sutta. Maybe Sir Lal can read and clear this if he had the time.
Okay i see. But Sir what about the people like bhikkhu buddhagosa who wish to be arahant in the dispensation of Buddha Metteya ?? We understand obtain a human bhava is really hard. But if someone do many kusala and punna kamma developp the 10 paramis his wish can be fulfield right ?
Thank you to specify this sir.
We can say that some people on this forum will not even become arahant in this lifetime but later or some other will not becomes a arahant in this kappa but will be in the time of the future Buddha metteya right?
“Bāhiyadārucīriya’s Arahantship after listening to one verse from the Buddha“
Even with this little verse, if we have the right comprehension of the key concepts, we can go from puthujjana status to the Arahantship in a few seconds.
Recorded as the 101st verse of the Dhammapada:
“Sahassamapi ce gāthā,
anatthapadasamhitā,
ekam gāthāpadaṁ seyyo,
yaṁ sutvā upasammati.”
“Better than a thousand verses,
which are useless,
is a single useful verse,
hearing which one attains Peace.”
Hello Sir Lal
I am not entierely convince by what you said.
Personnaly that don’t give me peace of mind because i still have kāma ragā. But i heard many monk and lays attain the Jhana with the sight of a dead body. The meditation center of Pa Auk in Burma use this kind of pratice. Of course they have wrong interpretations of the Dhamma. But they still had anariya Jhana.
In this sutta the Buddha invite Maha Mogallana to let his pratices and to lives like a regular bhikkhu. Maha Mogallana refuses and the Buddha asks why. He said he did for two reasons.
1. He was happy to living like that.
2. To encourage the futures generations to keeps this kind of pratices.
Lal i understand when you said that can be a ritual if we don’t have the right comprehension. But for me is really depend of the gati of each persons. Arahant Yasa was a lay before he becomes a bhikkhu and he was disgusted at the sight of the body of many young girls. This sight motives him to ordain. He quickly becomes arahant.
Maha Mogallana was in the perfect moment to stop this pratice he was Arahant already. No need for him to continue this but he keep it. His gati to pratice in the hard way and the benefice for the future generation. All persons is different.
In this Sutta the Buddha recommand to practice for reduces his desires that can be apply to all of the 13 Dhutaṅga.
You said that for a regular layman in a regular couple right? But what about a single layman who pratice the 8 precepts ??
Il y a les Sutta qui parlent du Duthanga de vivre dans le cimetière
Some of other Dhutaṅga
I thought again. The pratice of Asubha meditation with the sight of a dead body or other disgusting think can destroys Kama ragā and lead one at least to anagami phala. After that if this anagami continue to focus to the real signification (who mean all type of body even a brahma body is asubha) he will destroys rupa and arupa ragā. He will eventually becomes arahant by removing the others fetters. An arahant reject any kind of body and see asubha nature in all type of body presents in the 31 plans.
Asubha first level : removing kama ragā lead to anagami state, by the sight of disgusting nature in the body of a being in kāma Loka and also understand the incapacity to maintain our body beautiful and optimal to enjoy sensual pleasure. (For example the sex is just a fluid exchange) We will becomes a dead body eventually and we will not enjoy anymore the sensual pleasure. It is fruitless to craving the sensual pleasure. We can fall in the apayas if we are too attach to them. We would really have disgusting bodies in this worlds. For example a peta have a ugly stinky body . An niraya being can have the belly open with the torture and he or she have all type of ugliness. We see in the animal world the worm who born in the trash or all kind of bugs. A deva becomes suddenly old and lost all his beauty near death (in the deva world a old deva is the most disgusting sight). A human becomes old, stinky and becomes a dead body. Even when we are alive we eat and go to the bathroom after, we have all type of disease or disability who lead to ugliness. We had blood and organ.We will inevitably had a disgusting body if we don’t see the danger in sensual pleasure.
Asubha second level : removing arupa ragā and rupa raga. This the most and important. See the danger of all type of body in the Samsarā. A brahma as beautiful as he is will have to disappear and lose his brightness. He can eventually reborn in the apayas where the real ugliness are. (Of courses a anagami will reborn in a pure land but this worlds are not eternals) This example is more for the anariya brahma. Generates a body bring all kind of suffering and perpetuates the cycle of Samsarā. To no longer desire any type of body is happiness.
(Sorry for the repetitions i just want to be sure that anyone can understand what i want to says.)
Hello everyone
I am not agree with some. Just like Lal said we cannot said completely no. The vision of a dead body can lead someone to the anagami state. I think even the arahant state. The 13 dhutaṅga are the perfect example. The 13 dhutaṅga are the only ascetics practices recommanded by the Lord Buddha himself. They are mainly for the samgha but the lays can try some of them. If one pratices them with determination he can becomes arahant really easily. Leaving In a charnel houses or a graveyard is one of the 13. The Buddha recommand to leave in the cimetery to see the asubha nature frequently. Each of the 13 have différent level of pratice to 1 at 3. Arahant Maha Kassapa was the best praticionners in the 13 Dhutaṅga. Leaving among the dead with a good comprehension of the Dhamma developp the asubha meditation and one can easily destroys kama ragā with the right determination. (Asubha is not only for the body but also for the food. That can help some who eat more than necesserily.
Many monk developp the Jhana easily when they watch a dead body in real life. In some monastery in Theravada country some monk allow when they died to be exposes in front of the other for many days. The other can developp the asubha meditation. A dead body can become a kasina just like the other objects. One can also see his own dead body in a vision as a nimitta. In Pa auk center in Burma, many praticionners developp the Jhana with asubha meditation. I don’t think asubha developp Dosa that depend of the person. That’s why the Lord Buddha said the Dhutaṅga is only optional is not a obligation. In the Buddha time the monks who want to becomes arahant with the 13 dhutaṅga following Arahant Maha Kassapa. The Monk who want to becomes arahant with wisdoms follow Arahant Sariputta. Some who wants to developp the abhinnas follow Arahant Maha Mogallana.
(I think Pure Dhamma are more focus on Arahant Sariputta method like understand the main concept with wisdom.) That’s really great.
Also for us lays we need to have a open mind if one want to do not pratice in this way is okay but if one want to pratice in the other way is also okay. Each of this path lead to Nibbāna. For example me personnaly i don’t developp dosa when i see a dead body that just remind me the annica nature. When i was monk i read about this pratice i didn’t pratice them seriously but the next time if i ordain i want to try them.
For those who do not knows the 13 Dhutaṅga here
1. Wearing patched-up robes (pamsukula)
2. Wearing only three robes (tecivarika)
3. Going for alms (pindapatha)
4. Not omitting any house while going for alms (sapadanacarika)
5. Eating a single meal a day (ekasanika)
6. Eating only from the alms-bowl (pattapindika)
7. Refusing to accept any extra food (khalupacchabhattika)
8. Living in the forest (arannika)
9. Living under a tree (rukkhamula)
10. Living in the open air (abbhokasika)
11. Living in a cemetery (susanika)
12. Be satisfied with allotted dwelling (yathasantatika)
13. Sitter’s practice (nesajjika) – living in the three postures of walking, standing and sitting and never lying down
“Arahant Maha Kassapa: Father of the Sangha“
