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Hello Cat! In your first response, you mentioned the importance of the noble Maha Sangha. If you would like to speak with bhikkhus, the monks at Jethavaranama Monastery organize online personal meetings with laypeople. They can provide you with advice tailored to your situation on your path.
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Yes, Bhante also said that it’s almost impossible for an average human to truly know what it feels like to have no desire for anything. The majority of humans are frightened by the idea of losing their desires. To have a better idea, one must be at least a sotāpanna!
- To make sure I understand. Suppose a restaurant distributes rotten food to 5 people. The first person is an average human, the second is a sotāpanna, the third is a sakadāgāmi, the fourth is an anagami and the last is an arahant. The average human will generate disgust and anger(Dosa). He may even want to attack the restaurant owner physically or verbally. He may even try to close the restaurant by suing them. The Sotāpanna and the Sakadāgāmi will be disgusted and may generate mental aversion (Patigha), but they will not want to attack the restaurant owner or the restaurant. The anagami and the arahant will just tell themselves that it is not appropriate to eat rotten food because it is disgusting for the human body, but they will not generate the slightest trace of aversion(Patigha) and will always be in the 4 Brahmas viharas (Metta, Karuna, Mudita and Uppekha).
“It is hard to say. We can only guess. It is possible that memories of trauma may not bother them. “
Yes, he said they will remember they have traumas, but they will never suffer because of that again.
“Even Arahants experience “manāpa/amanāpa” or a sense of “like/dislike” generated by that “distorted saññā.”
Yes, but what he means is that, for example, if an arahant loses his tongue or sense of taste, he or she will never feel sad or confused about it. They will know something is missing or wrong with their body, but they will not be sad about it.
Sir, Bhante mentioned that when a person becomes an arahant, even their traumas disappear. For instance, someone who is claustrophobic , fears animals, or has experienced personal traumas such as rape and intimidation—along with paranoia and various fears—will no longer experience these issues at the arahant stage. Do you agree with this perspective? I ask because there are cases where some attitudes seem to persist even among arahants. For example, there was an arahant who spoke inappropriately to others; I can’t recall his name or story. If I am not mistaken only the Lord Buddha is completely devoid of all idiosyncrasies. Personally, I am convinced that all fears disappear once one reaches the arahant stage, but I ask to know if it is coherent with the suttas.
Bhante also said that taste is a useless sense. Is that true for science? He said we can live correctly without taste. If we suffer from the loss of taste, it is because of our attachment to taste. We believe there is a real taste but the taste is a mirage.
There is an excellent sermon where Venerable Bhante Amadassana Thero talks about exactly the same thing as Sir Lal: mind-made world. He explains to the audience that the world is entirely mental. He also explains that an arahant is not a robot and that he or she can perceive rotten food but he or she will not generate aversion to that food. If an average human was offered to eat food he or she would be disgusted and will generate aversion.
Start Listen at 8:30 min until 30 min.
There is one thing I noticed. The majority of the explanations of the articles that Sir Lal publishes on the site can be found in the sermons of the Jethavaranama monastery (in a less precise way). The only difference is accuracy and audience type. Bhante speaks to an audience composed of non-Buddhists (Christians, Muslims, Hindus, atheists) and beginner Buddhists. He will try to simplify the explanations and even change the names of terms so that the audience understands better. He tries not to go too far. For example, sometimes he will call Kamma Vipāka God. In many of his sermons, he said God. This is to make Christians and Muslims more comfortable and more attentive to the sermons. People understand teachings better when they are spoken about concepts they understand. A good teacher must take into account the level of his audience. What is certain is that with each sermon, he goes deeper and deeper. A month ago he started talking about Hadaya vatthu. He simply called it the base of the spirit and explained that this is where we must purify, not outside. Sir Lal goes further in his articles with examples of the suttas and uses the names of the terms. It is more suitable for Buddhists who have a good basic understanding and want to understand further.
This is why a SammāsamBuddha is the ultimate teacher because he knows perfectly how to teach a person according to his mental disposition. Even a Venerable Arahant is not capable of doing this always. Think about the story of Venerable Arahant Culapanthaka. His elder brother, who is the Venerable Arahant Mahapanthaka, told him to leave the monastic life because he did not understand the Dhamma. Venerable Mahapanthaka is an arahant so he always acts for the good of a being. He thought it was for his little brother’s sake that he told him to leave the Sangha. However, Venerable Culapanthaka became an arahant with Iddhi powers after following very simple instructions from Lord Buddha.
- Some of us have difficulty teaching the Dhamma to our loved ones because they reject or do not understand. We must be careful not to conclude that they are stupid for not striving for the Dhamma. Maybe if they have the right person to message them, they can become ariyas on the spot. Often paramis will mature at another time in their lives. An example is the mother of Venerable Sariputta who became a sotāpanna at the age of 100. All her life she rejected the Buddha Dhamma and cried for having understood the Dhamma at the time of her son’s death.
I also wanted to add that what we give is what we receive as long as we have the conditions to receive it.
- Suppose a serial killer who has not committed anantariya kamma becomes a Sakadāgāmi deva or anagami Brahma, he will no longer receive bad Vipāka. He will no longer be able to be killed, hurt, get sick, abuse, steal, deceive etc. They do not have the condition to receive the effects of the causes which they have sown in the past which is the possession of a dense body.
- An arahant with a dense body has eliminated the possibility of creating a new Kamma (kriya kamma), but he will continue to experience the causes (unhealthy actions committed in the cycle of rebirths) and effects (injuries, pain, murder, illnesses, etc.) because of his dense body(condition). Angulimala received beatings from the families of his victims even when he became an arahant. If Angulimala had become an anagami Brahma or a sakadāgāmi deva, none of this would have happened to him. A Brahma has a body too subtle to suffer. If women who commit abortion at least succeed in becoming Ariya devas and Brahmas, they can escape the bad consequences of their actions. However, it is very rare for one to become Ariya after performing extreme acts like this.
The case of Venerable Angulimala was exceptional, if Lord Buddha had not come, he would have been executed by the king’s soldiers and would have taken rebirth in a niraya. Those who become ariya after performing this kind of action are those who have powerful paramis. Angulimala was a yogi in a past life, so he probably developed jhanas. See the Jayaddisa Jataka.
See also the Video of the Wat San fran Monastery : Jayaddisa jataka.
Thank you, Sir. I tried to stay in this thread, but it was closed. This is why I sent the Tambadhatika story elsewhere in the forum.
Many non-Buddhists hold a deep respect for Lord Buddha and believe that the teachings of Buddhism (Buddha Dhamma) can lead to genuine happiness. They may only be missing certain paramis or Kusalas to fully embark on this path. A notable example of this is Sadguru Sri Madusudan(a Hindu devotee), who visited the Jethavaranama monastery recently.
See Visit of Sadguru Sri Madhusudan Sai to our monastery
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You’re welcome, Sir. Thank you for sharing the Venerable Waharaka Thero’s suttas chanting🙏🏿 is very appreciated.
- Another story is that of a peta who was the mother of Venerable Arahant Sāriputta and Venerable Arahant Maha Mogallana in a past life. Venerable Sāriputta built accommodations, brought food and called 3 arahants to offer them. He then dedicated this offering in honour of his deceased mother. As a result of this positive action, she acquired heavenly beauty and great relief from her sufferings. See Sāriputtattheramātupetivatthu
- If someone wants to learn more about these stories, I advise you to read the Pettavatthu. These are collections of stories of Petas who suffer due to their evil actions and some of them receive relief when they meet ariyas.
Hugo write : When the Buddha had a backache, no being in the universe could make it go away.
- In a sutta the Lord Buddha was healed by the Venerable Arahant Mahacunda who recited the 7 factors of awakening.Tatiyagilānasutta
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Now at that time he was sick, suffering, gravely ill.
Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno.
Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahācundaṁ bhagavā etadavoca:
“Cunda, express your understanding of the awakening factors.”
“paṭibhantu taṁ, cunda, bojjhaṅgā”ti.
“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.
“Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti.
What seven?
Katame satta?
The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati.
These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”
Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti.
“Indeed, Cunda, these are awakening factors!
“Taggha, cunda, bojjhaṅgā;
Indeed, Cunda, these are awakening factors!”
taggha, cunda, bojjhaṅgā”ti.
This is what Cunda said,
Idamavocāyasmā cundo.
and the teacher approved.
Samanuñño satthā ahosi.
And that’s how the Buddha recovered from that illness.
Vuṭṭhahi ca bhagavā tamhā ābādhā.
Tathāpahīno ca bhagavato so ābādho ahosīti.
It is in the Tirokuṭṭasutta.
Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;
Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṁ gharaṁ.
Outside the walls they stand and wait, at the junctions and the crossroads
Returning to their former homes, they wait beside the door posts.
Pahūte annapānamhi, khajjabhojje upaṭṭhite;
Na tesaṁ koci sarati, sattānaṁ kammapaccayā.
But when lavish food and drink of many kinds is set out,
no-one remembers them at all, because of those beings’s deeds.
Evaṁ dadanti ñātīnaṁ, ye honti anukampakā;
Suciṁ paṇītaṁ kālena, kappiyaṁ pānabhojanaṁ.
That’s why those who have compassion, give to their relatives
food and drink at the right time, that’s clean, delicious, and suitable.
Idaṁ vo ñātīnaṁ hotu, sukhitā hontu ñātayo;
Te ca tattha samāgantvā, ñātipetā samāgatā.
“May this be for our relatives! May our relatives be happy!”
Those ghosts who have gathered there, the departed relatives who have come
Pahūte annapānamhi, sakkaccaṁ anumodare;
Ciraṁ jīvantu no ñātī, yesaṁ hetu labhāmase.
for the lavish food and drink, gratefully express appreciation:
“May our relatives live long! For those to whom we owe this gain,
Amhākañca katā pūjā, dāyakā ca anipphalā;
Na hi tattha kasī atthi, gorakkhettha na vijjati.
who have given honor to us, it will not be fruitless for the donor.”
There is no farming there, no cow pasture can be found;
Vaṇijjā tādisī natthi, hiraññena kayākayaṁ;
Ito dinnena yāpenti, petā kālagatā tahiṁ.
likewise there’s no trading, and no commerce in gold coin.
The departed, the dead in that place, live on what is given here.
Unname udakaṁ vuṭṭhaṁ, yathā ninnaṁ pavattati;
Evamevaṁ ito dinnaṁ, petānaṁ upakappati.
Just as water that rains on high, flows down to the plains,
so too what is given here, aids the departed ghosts.
Yathā vārivahā pūrā, paripūrenti sāgaraṁ;
Evamevaṁ ito dinnaṁ, petānaṁ upakappati.
Just as the rivers full, swell the ocean seas
so too what is given here, aids the departed ghosts.
Adāsi me akāsi me, ñāti mittā sakhā ca me;
Petānaṁ dakkhiṇaṁ dajjā, pubbe katamanussaraṁ.
Thinking: “They gave to me, they did for me, they were my family, friend, companion”,
give offerings to departed kin, remembering past deeds.
Na hi ruṇṇaṁ vā soko vā, yā caññā paridevanā;
Na taṁ petānamatthāya, evaṁ tiṭṭhanti ñātayo.
For neither tears nor grief, or other lamentations
are of any use to the departed, so long as their relatives stay like this.
Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;
Dīgharattaṁ hitāyassa, ṭhānaso upakappati.
This offering that has been given, well placed in the Saṅgha,
is for their lasting welfare, and aids them right away.
So ñātidhammo ca ayaṁ nidassito, Petāna pūjā ca katā uḷārā;
Balañca bhikkhūnamanuppadinnaṁ, Tumhehi puññaṁ pasutaṁ anappakanti.
The relative’s duty has now been shown: how high honor to departed is performed,
how the mendicants can be kept healthy, and how no little merit is produced by you.
- The story Sir Lal is referring to is Part 3 – The Buddha’s Delivery of The Tirokuṭṭa Sutta
The petas mentioned were relatives of King Bimbisāra during the time of Lord Buddha Phussa. They stole alms intended for the noble Maha Sangha, which was led by Lord Phussa. Lord Buddha Phussa was the 21st of the 28 Buddhas and appeared just before Lord Buddha Vipassi. From the Parinibbāna of Lord Phussa until the time of Lord Gotama, these relatives spent the majority of their rebirths either in the nirayas or as petas (hungry ghosts), suffering for countless lifetimes.
In another version I read, they appealed to the seven Lord Buddhas to alleviate their suffering. Each time, the Buddhas advised them to reach out to the next Buddha until they eventually met Lord Gotama.
- Another interesting sutta on the transfer of merits is the Janussoni sutta.
Take someone else who kills living creatures … and has wrong view.
Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti.
When their body breaks up, after death, they’re reborn in the ghost realm.
So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati.
There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here.
Yo pettivesayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṁ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati.
The conditions there are right, so the gift aids the one who lives there.”
Idaṁ kho, brāhmaṇa, ṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappatī”ti.
“But Mister Gotama, who partakes of that gift if the departed relative is not reborn in that place?”
“Sace pana, bho gotama, so peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti, ko taṁ dānaṁ paribhuñjatī”ti?
“Other departed relatives reborn there will partake of that gift.”
“Aññepissa, brāhmaṇa, petā ñātisālohitā taṁ ṭhānaṁ upapannā honti, te taṁ dānaṁ paribhuñjantī”ti.
“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”
“Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti?
“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time.
“Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ taṁ ṭhānaṁ vivittaṁ assa iminā dīghena addhunā yadidaṁ petehi ñātisālohitehi.
It’s never fruitless for the donor.”
Api ca, brāhmaṇa, dāyakopi anipphalo”ti.
