Forum Replies Created
-
Posts
-
I found some inappropriate expressions had been revised by Ven Lal.
Readability enhanced than before by proofreading. Thank you for kindness. 🙏
At present, there is just ‘new-forming’ which is done by temporary 5 aggregates that formed in the past.
There is no “I” as an absolute ruler of this forming process. Just forming is there.
Feeling as “I or soul” is also formed at every moment by our Avijja.
This forming based on our kilesa forms fear and suffering every moment.
- This fear and suffering chase us to urge to arise new forming (generate more sankhara.)
- This fear and suffering pop up because we formed energy in the past through our strong intentions. But it is uncontrollable.
We can only create new processes with sankhara. After that, we lose control, because now the kammic effects of our initial action start new processes. There is no “Me or I” as controller of the cause and effect process. The feeling of “I” as the controller is an illusion made by past formation based on miccha ditthi.
Making a rough analogy, it is like a person hit by a ricocheting bullet that he shot.
- He can only shoot bullets. He cannot control the ricochet process.
For example, I had had an obsession with suppressing wrong thinking excessively.
- When bad thoughts popped up without my intention, I blamed myself.
- With those deeds, I couldn’t remove bad thoughts.
- To make matters worse, not only stronger bad thoughts but also blaming thoughts poped up together, automatically.
That process was made by my past bad intention. I made that by myself, but I couldn’t control it, like the ricochet of the bullet.
- I didn’t come up with that bad thought intentionally. It popped up itself by a condition formed in the past.
- It can apply to all kinds of thinking that pop up in our minds automatically.
In the case above, there was no “me” controlling that.
- Arising thought, which was made by past intention, initiated more new processes.
The only thing we do in Akusala Mula Paticca samuppada is to initiate citta flow by our new present intention. We cannot control what happens next. Forming intention is the only thing we can control.
But, the right of control is also made by our good kamma. It is not free. I perceive this because I removed autism by meditation.
- Before meditation, I was dragged by stressful thought of autism and obsession that had been made by past bad intention.
We know many people who suffer from their citta flow which was made by their own bad intentions, but cannot control the arising of subsequent mental suffering and unwholesome intentions.
- As far as the temporary state of citta flow, they resemble petas (hungry ghosts) or animals.
- Petas can suffer for eons because it cannot control its Citta flow. But a human can control with mindfulness.
Understanding the above, I could understand that assada (intentional thinking about sensual pleasure) makes harsh suffering.
Because it is an intense, harsh formation process, it is like being hit by ricochet bullets that are shot from a machine gun.
There is no pleasure feeling and painful feeling, just less painful and very painful.
But the illusion made by our delusion covers our minds. That is why we constantly think about sensual pleasure.
To break that, we must initiate Kusala citta flow which an Ariya can maintain.
The Sammasambuddha is the only one who can discover this process.
He is the first one (in his Buddha Sasana) who can teach how to construct the citta flow that leads to Nibbana.
Every Kusala Citta in a mind originates from the teachings of the Supreme Buddha. Without a Buddha, we would not know how to generate kusala citta.
- This is why Bhavana (mindful meditation) is the best way to pay homage to the Buddha.
- Bhavana is the same as homaging Buddha.
- Conversely, an homage to Buddha is Bhavana also. It is suitable for both Ariyas and Puttujanas.
3 users thanked author for this post.
Theruwan Saranayi 🙏
I listened to the Waharaka Thero’s Tilakkhana desana yesterday afternoon.
At that time, the thought of the gilded statue came to my mind.
No matter how nicely one gilds it, it will peel off eventually.
Like that, Greed, Anxiety, lamentation, etc will arise eventually when one has raga, dosa, and moha mind.
For example, I have the habit of chewing the callus on my finger when I am anxious.
I have failed to overcome my anxiety with this method.
I tried hard to remove my anxiety by chewing callus. But I can’t.
Like the peeled gilded statue, mental suffering always came up.
I think it is because I am attached to that.
Attaching to pleasure (or disliking suffering) makes mental suffering new every moment.
In other words, abhisankhara pumped up my mental suffering always.
So I couldn’t eradicate with that deed.
It’s not just a fault of the behavior, but because of my mind, which has San (raga dosa moha).
To visualize, attaching to something resembles injecting poison into the food.
It doesn’t matter whether the food is good or bad.
The critical fact is that food has been polluted (by our mental activities).
The thing we need to do is get rid of the poison.
But we have always behaved like changing bad food with good food, while still putting poison (San).
As I pondered this far, the message in Ven. Lal’s discourse came to mind.
Ven Lal says :
‘If something eventually leads to suffering, even if brings immediate happiness, that is of Anicca nature.’
I guess the suffering is mental (made by our mind) with Avijja.
We cannot remove it with sensual pleasure.
To make matters worse, expectations about sensual pleasure amplify that kind of suffering.
1 user thanked author for this post.
May he achieve the Supreme bliss of Nibbāna 🙏
1 user thanked author for this post.
Hello, Gad.
I like to leave some comments in support of yours.
I agree that we should be afraid of the danger of Sansara.
But I think the procedure of learning is also important.
It is important for beginners to accept Buddha’s worldview(including kamma), at first.
We can study Buddha’s teaching sequence in many suttas.
[Dana → Sila → How to being Deva → Dangerous of sensual pleasure → Four noble Truth] is that.
Sentient beings tend to accept things that seem beneficial.
So, it is necessary to do good deeds for the purpose of a good rebirth, initially.
In that process, we can naturally absorb the law of Kamma – Vipaka.
Accepting the above, the dangers of Apaya will naturally seep into people’s minds.
Then, someone can strive to achieve Sotapanna at that time because one understood the necessity.
But if someone faces the scary part of Dhamma at first, he or she may have resistance to Buddha Dhamma.
Of course, there are those who want to learn Dhamma for the purpose of Sotapanna from the beginning.
So we need to think about the learner’s type (Gati) on a case-by-case basis.
Because each person has a different way of accepting it.
I think that is why Ven Lal describes “Three Levels” of Practice.
P. S.
I am a non-English speaker, so I may not be expressing myself well.
If I have been rude, please let me know. I am sorry about that.
With Metta
This is what I heard from the officials at Waharaka Thero’s temple.
It is said that some subtitle files of the Desana had been lost. So, I was able to donate the subtitle file to the temple.
If there is someone who had been transcribed Waharaka Thero’s sermons, please donate the files.
I think it will be an extremely meritorious deed.
Thanks to anonymous helper, Waharaka Thero’s Sooryalokaya Series Desana’s txt file has been completed.
Desana Link : Sooryalokaya Series
Text file Link : Sooryalokaya Series – Google Drive
The text file of the three videos about Anatta are also completed.
Please let me know if I made any typos. (Email : [email protected])
Ethāwathācha Amhēhi
Sampadan Punya Sampadan Sabbē Saththā Anumōdanthu
Sabba Sampaththi Siddhiyā
Sadhu Sadhu Sadhu!!!
1 user thanked author for this post.
I post this to receive a feedback if there are any errors in the beneath.🙏
Satta below the Anāgami arises Dosa or paṭigha. It is not for experiencing the suffering, but to avoid the suffering related to something that someone dislike. At least the intention is for that.
However, Dosa and paṭigha attract the suffering related to something that someone dislike.
So, is there any value in Dosa/paṭigha?
If one understands that Dosa which cause suffering in niraya bhava is ‘worthless,’ one understands anātta at the level of Sotāpanna.
If one understands that paṭigha which cause suffering in human bhava is ‘worthless,’ one understands anātta at the level of Sakadāgāmi.
If one understands that paṭigha which cause suffering in Deva bhava is ‘worthless,’ one understands anātta at the level of Anāgāmi.
🙏
