Forum Replies Created
-
Posts
-
Thank you @DanielSt for your well wishes.
Yes, Lal’s dhamma explanation is brilliant. Very logical and crisp.
You too are doing great work friend by sharing dhamma in German.
Hope that many many beings be able to get highest level of help from your writings.
English sermons from Jetavanaramaya Buddhist Monastery channel are very practical, to the point and also very very thought provoking. Without their sermons, I could never be able to realise dhamma. Would know theory but no realisation.
Amadassana thero has excellent communication skills.
Greeating, @Jorg.
It is inspiring to see your work. I will study it for sure. It is always good to hear from another PureDhamma practitioner about their experience and analyse same concept from different angles.
I just glanced through it. The diagram representing Aniccā saññā among other pictures is brilliant.
===
May all beings be able to penetrate the four noble truths, subtle then even one horse hair split into seven equal parts.
1 user thanked author for this post.
Greetings, Everyone.
Thank you for the announcement, Lal.
Hope this website will be of use to many seekers, who are interested in logical and consistent theory about understanding suffering, its causes, stopping it from arising, and the path to do it.
By the way, this is link to first Hindi article.
चार आर्य सत्य: जीवन की सर्वोत्तम समस्या को हल करने का तरीक़ा।
You can provide feedback about translation or website in this thread.
1 user thanked author for this post.
Congratulations Seng Kiat!
May you be able to help both yourself and many others to achieve Nibbāna.
To understand how rebirth is full of suffering read this single page document:
Inherent unfixable Asymmetry between happiness and suffering in rebirth cycle
In above reply I said,
UNTIL PARINIBBĀNA, ONLY DUKKHĀ WE CAN PERMANENTLY FIX IS STOPPING MENTAL SUFFERING. BECAUSE, MENTAL SUFFERING IS COMPLETELY 100% SELF MADE, ARTIFICIAL, SELF FABRICATED, UNNATURAL. p.s. mental suffering arises due to samphassa-jā-vedanā, which arises due to defiled gati. Arhant has removed all the defiled gati.
To add to that,
What actually happens is that,
Vexed mind creates the “new world” at cuti paṭisandhi to relieve itself from vexation (created by sakkāya/PañcaUpādānakKhanda) that it is experiencing at that moment. Mind does not understand that what it enjoys is very thing that brings suffering/harm to itself, that is why it attaches to anything of this world.
p.s. vexed mind = ignorant mind = mind NOT free from ten saṃyojana = mind that has taṇhā and PañcaUpādānakKhanda = mind that is suffering = mind that has constant unending Pīḷana due to having sakkāya/PañcaUpādānakKhanda
Attachment to anything in saṅsarā is like eating poisoned chocolate. Gives pleasure for while, brings much suffering in future.
Here, “Arising of World” means arising “one’s personal World” = PañcakKhanda Samudaya = Loka Samudaya = “Sabba(all)” Samudaya = “Dukkhā” Samudaya = Jāti Samudaya = “Indriya” Samudaya
Samudaya = San + Udaya = Arising of San/defilements
Nirodha = Stopping something from arising by stopping its causes.
We cannot have taṇhā and stop the birth from arising because taṇhā itself is directly responsible for arising of birth. When birth arises, indriya arises, phassa arises, vedanā arises and taṇhā is again triggered.
The possible only way to stop bhava/jāti from arising is by removing taṇhā.
Taṇhā in turn is due to vipallāsa about saṅsarā and loka. One views/perceives/thinks about world as Niccā, sukha, atta. This is why attached to various objects (PañcakKhanda). but because world is not that way, this false expectations and hopes and worldview leads to expecting compassion from Hitler. Which will never happen.
This is why just living in Forrest away from all the temptations is neither necessary nor sufficient the way to practice dhamma.
===
To extinguish fire of jāti, one needs to stop feeding it the four types of wood logs (four types of foods) and one also needs to cutoff the oxygen supply sustaining fire.
Four foods = physical food, sancētana, phassa and saṅkhāra
Oxygen supply = taṇhā, avijjā
===
I did read about your friend suffering mentally due to his University and parents problem.
Here, real eye opening insight which might seem shocking to someone new to dhamma is that all this mental suffering is completely utterly absurdly meaningless useless and worthless.
Think about it …
Why does your friend (or anyone else for that matter) needs to constantly put efforts to to go to good University, earn a living, satisfy expectations of parents etc ?
Did he not tried to create good life for himself in past too? What happened to his past efforts to create good life?
Maybe he was wheel turning monarch in past lives, but, is that of even little importance now? So, is the case with our present life. All out efforts except efforts put towards understanding dhamma and getting rid of avijjā and achieving magga phala will be useless in long timeframe.
No one is saṅsarā is able to keep anything they like the way they like it.
That is why we are never relieved from saṅkhāra dukkhā (until Parinibbāna).
Whether we achieve something in this saṅsarā or not, it does not matter, as long as we are in saṅsarā this saṅkhāra dukkhā won’t ever stop. It might get reduced but won’t completely stop.
That is why we need some sort of secure place which stays as it is without ever changing. This place is Nibbāna. There is not even a trace of dukkhā involved in Nibbāna.
Because even if your friend has achieved everything he wanted somehow, he could not stop death and there is no guarantee about where he will born in future. With physical death, again all his progress will be reset. He will lost everything he has, he will have to leave behind everything and will have to pass away and born according to his kamma of he is not an Arhant. He will have to start climbing mountain once again just like Sisyphus of Greek mythology.
Even if he is born human, he will have to do everything again.
This will happen endlessly until he realises the futility of anything of this world and saṅsarā.
It is possible that your friend was well turning monarch before some lives. But, isn’t that all gone now and lost? So, whatever someone has except magga phala is all lost and useless with death. So one should strive for magga phala.
I hope this did not sound very harsh. I wrote it with compassion not with any ill will.
Greetings, @Namo0804!
First I apologise for very late reply.
Lately, I have been busy with lots of things and trying my best to mange all of them.
So, that is why.
===
You said,
“Attachments are a waste of energy. Because it is key factor to suffering, not what one desires.”
To be more precise, “Taṇhā for anything which is of Aniccā nature will ALWAYS lead to three kinds of dukkhā AND will ALWAYS leave one helpless (ANATHA) eventually, because we don’t have COMPLETE control over anything. This process is embedded in PAṬICCA SAMUPPĀDA.”
If one likes Nibbāna, i.e. one has Chanda for Nibbāna then one will not face suffering and one will not become helpless. Because Nibbāna is permanent. Because it is not in domain of causality.
WE CANNOT STOP ANY PROBLEM THAT COMES DUE TO BIRTH,
ONLY PROBLEM WE CAN SOLVE IS STOPPING ALL THE ROOT PROBLEM WHICH CAUSES OTHER PROBLEM YO ARISE. ONCE WE SOLVE THAT IT WILL SOLVE OTHER PROBLEMS WITH IT AUTOMATICALLY.
WHATEVER DUKKHĀ IS EXPERIENCED AFTER BIRTH IS JUST SYMPTOMS OF ‘THE’ DISEASE, NOT DISEASE IN ITSELF.
Birth IS “THE DISEASE” with infinite symptoms. You cannot stop kamma bija from manifesting their vipakā AS LONG AS there is kāya having indriya.
For example, if you have headache due to corona virus, you need to fix corona virus not headache. Because corona virus is root problem/disease. Headache is just Symptom of it.
UNTIL PARINIBBĀNA, ONLY DUKKHĀ WE CAN PERMANENTLY FIX IS STOPPING MENTAL SUFFERING. BECAUSE, MENTAL SUFFERING IS COMPLETELY 100% SELF MADE, ARTIFICIAL, SELF FABRICATED, UNNATURAL. p.s. mental suffering arises due to samphassa-jā-vedanā, which arises due to defiled gati. Arhant has removed all the defiled gati.
So, no one can ever make an arhant suffer mentally. He can be hurt physically.
Whatever arhant experiences is brushed off like water falls off the leaf. Whether someone tells him harsh words, beats him or whatever PañcakKhanda is experienced, is fine and okay AND accepted completely as it is.
He knows completely that taking revenge i.e. retaliation, will only bring what he wants to stop. No one can stop hatred by hatred but only by love and compassion. Because if you hate someone, you create new kamma bija which might give future suffering.
In addition putting forth saṅkhāra to do anything, accomplish anything is actually completely useless. Because nothing wr like will stay the way we want it to stay. Nothing can be maintained to our liking in long term.
Saṅkhāra is useless suffering, whatever we accomplish with any saṅkhāra except Kusala mula saṅkhāra is also equally useless and bring much suffering.
So, arhant has completely accepted and has understood that whatever is happening to him in present is just vipakā and vipakā happens due to having senses which gives rise to PañcakKhanda.
Apuñña ābhisaṅkhāra = unpleasant PañcakKhanda.
Puñña ābhisaṅkhāra = pleasent PañcakKhanda.
UNTIL PARINIBBĀNA, THERE IS NO FULL PROOF SOLUTION TO PHYSICAL SUFFERING THAT ARISES DUE TO KAMMA VIPAKĀ.
===
You said,
As long as the pañcupādānakkhandhā exists, we will bind to suffering.
But without jati, there is no pañcupādānakkhandhā!
BUT, remember we CANNOT ever stop jāti from arising by wishing for it to stop. We need to stop cause which results in jāti.
Jāti is due to bhava.
Bhava is due to PañcaUpādānakKhanda.
PañcaUpādānakKhanda is due to taṇhā.
Taṇhā is due to avijjā.
Avijjā is not knowing 4NT.
4NT = Paṭicca Samuppāda + tilakkhana.
I wrote summary of 4NT in beginning of this reply in bold font.
SO, Basically as long as we don’t understand Aniccā nature of this whole world, everything in it, WE WILL ATTACH, BUT, THAT ATTACHMENT TO ANYTHING OF SAṄSARĀ, ANYTHING OF ANICCĀ NATURE WILL BRING NOTHING BUT HEAPS AND PILES OF MISERY OF INFINITE VARITIES, EVENTUALLY. Even in the present life we are helpless against many problems, for example the problems related to physical health etc.
Everyone faces infinite problems and suffering in life but, only Buddha can figure out the ultimate problem which is responsible for all other problems.
Without mind having infinite wisdom such as Buddha mind, all beings will ALWAYS remain in DELUSION about the true source of their suffering.
BECAUSE, WANTING LONG TERM HAPPINESS BY STAYING IN SAṄSARĀ IS LIKE EXPECTING COMPASSION FROM HITLER.
I want to give you a detailed answer. will do so when I am free.
Until then I am attaching this photo. I have darkened the unnecessary details.
Edit: Embedded Image.
@Sachin
Saññā is not sadda Rūpa.
#1 All Rūpa (not RūpakKhanda) are made of five dhatus.
#2 Rūpa varies from very subtle levels to very dense level. World is made of Rūpa. Mind cannot exist without at least even small trace of matter.
#3 While PañcakKhanda are completely mental.
PañcakKhanda = nāma gotta + kamma bhava. (Kamma bhava = contains energised dhammā or kamma bija accumulated by that Lifestream.)
#4 While, Saññā is part of viññāṇa dhatu.
#5 When internal and external Rūpa, i.e. senses and sense objects makes contact, PañcakKhanda arises.
To understand what is happening at cittā/cetasika level during sensory event, I think you will need to delve into Abhidhamma details.
#6 Saññā is not completely related to words.
If you noticed, the post on saññā says “saññā = embedded meaning“.
For example, different people with different languages use different words for apple, but, when all of them are shown apple, they recognise it in same way.
#7 More data we have about something, more we can recognise and have precise and accurate saññā about it.
If we taste apple in addition to seeing it and also smell it as well, we would have even more precise “saññā” about “apple”. Next time we see apple, we will “recognise” what apple is and what apple is like
#8 That is why Buddha said to cultivate Aniccā saññā.
Aniccā applies to all six dhatu, 31 realms, twelve āyatana, 28 Rūpa, PañcakKhanda, 11 steps of Paṭicca Samuppāda.
Everything is of nature of Aniccā/Dukkhā/Anattā.
===
question for Lal =
I think intuition is related to saññā, in some way, is that correct?
if rupa is memory then what is saññā?
This is not true. Please read, Difference between physical rupa and rupakkhandha.
What is saññā? Read, What is Sanna?
Saññā is the recognition of something based on our memory.
In contrast, Vedana (vipaka vedana), means becoming aware of something.
And I also wonder how buddha can recall his past name?
This is possible through abhinna powers. with which one can recall past memory records stored in nama gotta.
All rupa we have ever encountered extending to infinite past time is there in nama gotta.
===
For Details of gandhabba concepts, study, Living Dhamma – mental body gandhabba – section
If you have not, please read the section Key Dhamma Concept – five-aggregates-pancakkhandha Section First.
After studying above section more details are in Key Dhamma Concepts – nama&rupa to namarupa section
This is good practice @Namo0804!
====
“You don’t want to get up, but you have to get up.”
This was the horrible point that I realized.
As long as birth anywhere arises,
This Three kinds of dukkha will not and can not logically stop.<br />
Because, world works on laws of causality not as per our wishes.I have read all the posts you have cited.
======
#1 Both the links in point 1 of your reply #41868 leads to same post.
(TO post: tanha paccaya upadana: critical step in …)
======
#2 indriya => phassa => vedana => tanha … {until this steps, everything is clear}
Can you verify the meanings and translation of following steps? (written in sequence as per section 9.1)
=> pariyesanā is translated as “seeking” at suttacentral
(I assume it has meaning of seeking pancakkhanda, having inclination towards particular type of pancakkhanda)
=> lābho is translated as “gaining” (what was sought).
=> vinicchayo is translated as “assessing“. (Not sure,)
I assume assessing means assessing whether something is fruitful, pleasurable, valuable, useful to one or not)
=> chandaraga (interest and liking) (no doubt in this step.)
=> ajjhosānaṁ (you have explained this one above)
=> pariggaho is translated as “Ownership” on SuttaCentral.
feeling of ownership (possibly due to PUK)
=> macchariyaṁ is translated as “stinginess”. (not wanting to share something with others)
=> ārakkho is translated as safeguarding (protecting something)
=>ārakkho leads to fights/wars/arguments in short dasa akusala
======
#3 What is Difference between three modes of tanha (via each of tri san) and three types of tanha (kama tanha, bhava tanha, vibhava tanha), not meaning but, difference among this two concepts, how this two concepts are connected to each other?My opinion =I think vibhava tanha is due to moha.bhava tanha due to avijja,kama tanha due to lobha and dosa. (Kama tanha also has level from kamacchanda to kamaraga to kama)Ofcourse, lobha/dosa is due to vipallasa of tilakkhana and avijja of 4NT.
