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Householders,
There is no problem at all to share taking part, rejoice with one’s skilful deeds. Every being, as foolish they might be, would benefit a lot if taking part. And it would be hard to ever share anything if neither in relation nor near of those beyond common. Additional it’s known that a gift by a Noble would be purifying, even if the receiver is far off. Sure, sharing between micchas just increases their bond to each others and no purification is found. That’s why people usually give the first share to the Juwels, Sangha, teacher, to possible become them purified.
It’s just because of fear to lose beloved Loka-Dhammas, maccharia, that people abstain from shares of good and right. Sure it can happen, if telling people about good, that their might kill, banner or react otherwise foolish.
The sphere of limitless mudita requires right view to an extend of the third path. Not wishing others to gain fruits of their good fomer deeds, most are after because don’t understand that a happiness after a wrong deed is never related to it. Right view must be very firm for right mudita. Macchariya (headed by ingratitude) is the domain of common folk, not even near the sphere of the Brahmas.
It’s right to say (reading red): we need to share the merits toward the Noble Ones first, the Sangha, as it’s also a duty to approach teacher first, and it’s also right that there is no duty to share backwardly (but may one be careful, if not firm yet), yet simply an act of compassion, such as the Arahats even taught the wanderers of other sects, hardly ever getting the point, such as the domain of Jains in this Sasana today. Simply an act out of compassion, since if grasping just one sentence, it would be of much benefit for them.
And if one remembers the “Sick people Sutta” (Aṅguttaranikāya, 3), one would clearly see that’s never meant to be wasted off.
Just thought to let take part of the merits, for those able to grasp and release on such way.
metta & mudita
(Samana Johann)
1 user thanked author for this post.
Just thought to give a little release, since total understandable that good Lal tends to see everywhere enemies. It’s importand to have great ‘love’ toward one’s teacher, and it’s something very praised by the wise.
How ever, if beginning to try to make it to one’s own, try to control how others might approach one’s identification, it get’s burdensome for one. Less are out there having any refuge and are more then jealous if seeing people do not only show devotion toward imaginary Gems.
My person just thought to approach to tell Nyom that it’s total useless, especially as householder, struggle around with others eager to maintain house, stand.
Atma used to ask good householder serial times to simply translate late Bhantes teachings instead of taking on somebody else place. Sure there are some who are capable to gain from it in good ways, at least to maybe follow, even in older age, or with whole family, to seek the homeless life, laying aside all weapons and efforts to hold control other than one’s own qualities of at least the Brahmas.
Seeing forward that Nyom finds ways to let grave fools aside and look after his near, those willing and joyful in approach, and of course also stops to make use of fools shares (how foolish to make use of ‘enemies’ ‘goodness’) which might be the main root of still seeking an anchor on dry land.
Why not translating by oneself for one’s followers?
Maybe a help, since my person thinks that Nyom maybe likes the compassionate way former Bhante Varado tried to translate in ways so that people would not tend to be to much fixated. Before disrobing Bhante gave some translations and dictionary toward the Sangha. Although my person didn’t put them well till yet.
Best wishes and Sila and Metta always before wishing to hold control, hold dear.
Of course Nyom is always, like others here, welcome to make proper use of sangham.net and when ever inspired to sacrifices time and efforts toward the Sangha, Gems, liberation instead of building another, maintaining a house.
(Samana Johann)
“Those yogis who abstain willfully from sex and cultivate jhana are born in Brahma realms. Those Brahmas cannot engage in sex either. They don’t even have sex organs.”
That alone, abstaining from lust of flesh in the sphere odf body alone, would neither lead to Brahmas not open up Jhanas, good householder.
Even for the gain of the Brahmas Methuna-Dhamma has deep levels where there needs to be refrain.
(Samana Johann)
I am sure.
1. Arahants don’t engage in sexual acts, not by abstaining willfully from sex. It goes naturally with the understanding (wisdom) they have.
- Their bodies don’t produce semen.
2. Those yogis who abstain willfully from sex and cultivate jhana are born in Brahma realms. Those Brahmas cannot engage in sex either. They don’t even have sex organs.
Let my person ask why good householder thinks that Arahats are biological impotent (which is even something people would not delight if saying such).
But yes, Arahats are void of lust and desire, and no way to engage in sexual intercourses.
So do Anagamis’ body produce semen?
Because no more of flowing out, certain hard to say. But actually no reason why not.
(Samana Johann)
“Arahants do not generate semen.”
Sure, Nyom Lal? Impotent?
What’s sure is that they don’t engage in sexual acts.
(Samana Johann)
Many Hindu yogis and Village people put emphasis on semen retention, claiming that it gives some unusual “power”, also keeps the body strong,etc. What did the Buddha say about it?
One main reason I think that yogis believe that is that they suppress sexual thoughts (along with other sensual cravings without knowing) and then they attain Anariya Jhana, thinking that it’s because they preserved their semen.
Nobody attains path and fruits without right view, good householder.
And merely practices do nor even lead to heavens.
Even Brahmachariy goes deed.
View it in this regard, Atma thinks Nyom Lal will possible change his mind and dedicate it much worth.
(Samana Johann)
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Candana Bhikkhu’s new video ‘Goenka Cult’ vs The Dhamma
I just woke up and came across the thread Lal mentioned, but I’m about to head off to work so I haven’t had the time scrutinize everything in the thread or watch the video’s (which I might later on), but I quickly scanned through the comments and something really really caught my eyes.
“I have also been to the Davos WEF summit. And while I have seen Goenka’s UN talk in 2000
I never knew about Goenka’s WEF Davos involvement.But now it all makes perfect sense… especially given how Klaus Schwab’s top man, Yuval Noah Harari, is (or was) a Senior AT.
Here you have one of the highest most influential people in the entire World Economic Forum
Yuval Noah Harari, also acting as one of the highest teachers in the Goenka group (cult)
where Harari is “teaching” people meditation as a Senior Assistant Teacher (AT).”To me this is a very big deal. I don’t know if I’ll ever go into why this so . . . because there’s so many layers to this . . . but thought of sharing the link that relates to this discussion . . .
“Is it really true that by remaining equanimous we can “get rid of or eradicate seeds, thereby leading to no more new fruit?”
I was going to say as well . . . “If that’s the case, then we would’ve all have attained Nibbana many times . . . “
Atma doesn’t see where this Bhantes ways are different to that of late grandfather Goenka’s, aside of that people would think Bhante would carry the heritage. It’s pointless when an Monks, like him, with less confidence in living on giving and Vinaya criticizes a ‘trading’ lay persons common social undertakings. It’s like as if one teaches not to kill while smashing a mosquito. Sure, own defilements aren’t seen easy: therefore the teaching ‘authority’ is thought to be bond to Vinaya.
The main issue, good Bodhaparisadas, lies in the basics: goodness, gratitude, relay on given – > Refuge into the Gems first.
It’s not possible to gain path if not, at least, wishing to leave the household stand, if not delight and relaying on the sphere of gone forth, but do all just for “homes” and the world.
(Samana Johann)
Bhante Nañadassana had attached a good overview in his translation of the Wisdom and the Seventy-Three Kinds of Mundane and Supram, Nyom, Nyom.
Alternate format: wisdom_en.pdf (86 pp./0.9MB)
(Samana Johann)
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The basic explanation is as follows.
The samyojana of “Silabbata Paramasa” is of two types.
- “sīlassa sīlabbataparāmāsa” is the lower type. Someone with this type seeks rebirth in Deva or Brahma realms by following mundane moral guidance (five or higher precepts) or cultivating anariya jhanas. For example, they may even abstain from sensual pleasures to cultivate jhana.
- “suddhassa sīlabbataparāmāsa” is the higher type (less bondage to the rebirth process). Here, one is abstaining from immoral conduct because they realize those can only result in bad outcomes; they may abstain from enjoying sensual pleasures because they can see that those can lead to immoral conduct. Thus they avoid immoral deeds or abstain from sensual pleasures, not for the sake of seeking rebirths in Deva/Brahma realms. They are purified (suddha) to a greater extent. However, (probably since they may not have heard the correct version of Buddha Dhamma), they do not comprehend the 4NT/Paticca Samuppada/Tilakkhana and thus cannot proceed to Nibbana.
Sadhu
The Maha Govinda Sutta, Dn 19, might be a pleasing illustration to it, like many other occasion where the Sublime Buddha taught Devas and Brahmas. (the is ‘sadly’ no real given translation into english toward the Buddhaparisa headed by the Sangha, as far as aware.)
(Samana Johann)
Nyom, Nyom,
There is no other way as association with people of right view, and many of those believing that they relay on “higher” right view aren’t able to grasp the ‘ordinary’ and basics: in one word “gratitude” and feeling obligated.
If living fare off of areas where right view isn’t a common enemy at large, it will be hard to ever gain the base. Macchariya will domain in ever aspect.
It’s good to make an intensive and reflective look at the Mangala Sutta which describes the whole path toward good till beyond very well and to desire to complete the lower first, before trying to grasp the higher, at least by understanding their requirment.
(Samana Johann)
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Good Buddhaparisada,
it’s hard to find any teaching within the many, which does not ‘simply’ describe either lokuttara paṭiccasamuppādo or the common, Dukkha and the cessation of it.
Only a view words, if proper attention, may lead to paths and fruits, so much mudita if a glimpse arose on ‘just that’, yet the try to nail it down, make something out- from- into it, might hinder suddenly.
Dhamma requires not only to see ‘the’ Buddha, but also to reach the heirs domain.
(Samana Johann)
1 user thanked author for this post.
Nyom Lal,
The main issue with machines and technical supports is that one is hardly ever given, just demands and so naturally always be served at his defilements.
Aside of it, it destroys any health capacity of interation, leads to deny goodness and to feel more and more gratitude toward material things.
A machine isn’t able of goodness, and if really intelligent, wouldn’t need long to turn itself off.
But it’s possible much to late to hinder this way of soon large disasters on it go on. Being like to chose their slayer, much more then doing own sacrifices toward liberation. What ever fake liberality has become a popular refuge served always huge killing field.
(Samana Johann)
Yes. That is quite true.
Associating with sappurisa (moral people) is a crucial factor in being on the correct path to Nibbana.
- See “Avijjā Sutta (AN 10.61)“
In the same way, associating with asappurisa (immoral people) is a crucial factor in being on the wrong path away from Nibbana and cultivating avijjā leading to destruction.
- See “Avijjā Sutta (AN 10.61)“
Sadhu
(Samana Johann)
Tribal societies generally go out for animal hunting for their livelihoods moreover ancient humans who had no other option rather than hunting (because of low knowledge), did they all commit bad kamma?
Good householder, Buddhaparisada here,
(taking here leave to replay)
Atma (“me” usual way of monks here to refer to themselves when speaking with not-gone forth, but also found in the Canon as well as a ‘Jain’, say Samana of old, traditional way.) wouldn’t reduce the matter on tribes in a general matter. The are teachings of the Sublime Buddha telling us that humans at good times are merely collector and just because of increasing greed start to organic controlled possession, farming…
Of course, right livelihood is the peak of the Sila-section, and incapacity of abstaining harmful ways doesn’t excuse wrongness, such as killing for a living.
It’s actually a main distinction between animals and humans, that a human being (merely in the sphere of mind) has the capacity of changing lifelihood. Yet there are many who are actually not able. Sure, association is a large factor, yet Upanissaya is the cause of not only food, whether, dwelling but also of people one meets. So to change a certain tribe, by seeing it’s harmfulness, isn’t easy, but just possible, requiring a lot of effort.
The matter of limited freedom to relay on right livelihood is a main reason who the Sublime Buddha gave much effort in establishment of the “para” society: Sangha, open for all willing to be taimed and trained.
(Samana Johann)
