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Good householder, not on “guy”, just out of compassion:
It’s good and very needed to see one’s actions as own, make them important, look for it’s beauty and purity, to practice and to abound all of what’s no refuge, including, after having abond objects of identification in the sensual-word, also such as perception, even ideas of Nibbana.
But for now just much care about what’s a useful island, goodness, metta, virtue, purification of Sila, to gain the required Brahma-joy, to be able of refined purification and beyond.
No need to worry about useless identifications which aren’t of much support for doing the task of going beyond Dukkha. Yet that task needs a lot of conceit, a lot of desire for purity, especially when in the mud of sensuality.
Good to stay always by cause and effect and don’t leave the middle path by Papanca.
“To be or not to be” isn’t a releasing question. And no need for further identifications once the deathless, unchanging, is gained
(Samana Johann)
The following is one that was forwarded from one of the Pure Dhamma Korea community.
The realization that the craving for sensual pleasures (kama raga) is the universal cause of suffering in the human realm seems to be the key to eliminating kama raga.
However, it remains a mystery to me how an anagami can eliminate rupa raga, arupa raga, and bhava tanha.
This gives me the impression that I might be missing or misunderstanding a significant part.
On the other hand, I also think it might be correct to leave that mystery aside and focus on ensuring that the first three samyojanas have been thoroughly eliminated and concentrate on removing kama raga.
It might be useful to consider the four kinds of food, good householder, also on how the refined will be removed then.
Puttamansa Sutta: A Son’s Flesh
(Samana Johann)
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Hi lal.. I read your article about
What Reincarnates? – Concept of a Lifestream
There (point #4) you write:
” Even after becoming a Bodhisatta, it is possible to be born in the animal realm (but NOT in the other three realms in the apāyās.)”
I found on Wikipedia, during the time of Anomadassi Buddha, the bodhisattva (Gautama Buddha) became Asura..
References
“The Great Chronicles of Buddhas”
Sayadaw, Mingun (1992). The great Chronicles of the Buddhas. Ti=Ni Publishing Center. p. 187.
Is Asura here the realm of Asura or Asura god?
Thanks lal 😊🙏
Good householder,
that’s certain in the realm of the “Four Kings”, Cātumahārājikā.
(btw. there is not really any evidence that a Buddha-to-become might be aware of such, or practices Paramis. It’s nonsensical to go after Buddhahood aware of Buddha-Dhamma. It’s a terrible misleading for those who would have a change to escape suffering here.)
(Samana Johann)
Akusala Citta and Akusala Vipāka Citta
Akusala Vipaka citta can arise from Akusala citta.
Post: ” Five of these akusala vipāka cittā are the ones that lead to (undesirable) sense events through the five physical senses. Thus, they are responsible for eye-consciousness (cakkhu viññāna), ear-consciousness (sota viññāna), nose consciousness (ghāna viññāna), taste consciousness (jivhā viññāna), and body consciousness (kāya viññāna).”
Except for the body consciousness which is accompanied by pain, the other four are accompanied by equanimity”
—
However, we also know that how we react and attach to vipaka depends on our gati at that time. Does this mean that an akusala vipaka citta can potentially bring a pleasurable feeling?
Let’s say in my country giving apples to people is an insult, and I intentionally give apples to other people to insult them. Then this can manifest as a future akusala vipaka citta where I receive apples. However in my next life I like to receive apples. Does this mean I can get pleasure from an akusala vipaka citta?
Also, are arahant’s able to receive akusala vipaka citta? They just don’t get attached to it. Then this also means that akusala vipaka citta will be less potent as one progresses on the path. Eg last time I use to scold people, so that manifest as a vipaka that I will get scolded back. But because of dhamma, I get less upset when someone scolds me.
Goodhouseholder,
No, it’s not the case, that good fruits come from bad deeds, good householder. But heal, as well as neither heal nor pain feelings can follow right after bad deeds. (Upanissaya). That’s very important, and not understanding or having faith that good thinks never araise because of bad causes, and viciversa, is very needed (right view) be able to develop Brahmaviharas and Jhanas.
That doubt is the most burdensome for many in regard of especially developing mudita.
So when seeing a rich person acting bad, a harmful person, happy, don’t one think his gain of wealth is related to bad.
Don’t one think that one might get beaten from the receiver, after giving a gift, comes from good the good deed.
(Just to point out some simple samples, to be clear)
And as Nyom Lal poined out, it’s quite enought to have strong faith in that good brings good, bad, bad, otherwise, if one falls into the analysis line, like the Sublime Buddha warned: leads to getting crazy (certain an “Abhidhamma” dis-ease.
(Samana Johann)
Good householder,
Maybe useful to compare it like food and it’s processing. The more careful of what eating, the more restrain and useful, the lesser burden with it.
The more right view, gratitude and goodwill, the more pleasing and calm dreams, going further to even have no more dreams at all when virtue becomes pure, and especially when mindfulness is well established.
One can give it a try by doing efforts in metta-bhavana and to stay well mindful on certain kammatthan till falling asleep.
The lesser virtue, the more transgressions, the more “hungry” after sensuality, the more troubles with the “belly”.
In this regard, and to this extent, are dreams predicting, and even give some ideas of what can be expect further in such or such way of going on.
(Samana Johann)
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Good householders,
it’s maybe important to add that “non-return by giving” would work “just” for those arrived at the stream (eg. right view)
(worthy to note further, that most teachings on giving are also related to insider and lesser in regard to those still outside, in regard of fruits)
(Samana Johann)
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Atma wouldn’t share either thieves nor direct others to thieves, yet Nyom’s editor seems to have burden with links.
https://sangham.net/en/tipitaka/sut/kn/j/j10/j479
(Samana Johann)
Kalingabodhi-Jataka (Kāliṅgabodhijātakaṃ) …”This monastery, Sir, is left unprovided while the Tathāgata goes on pilgrimage, and there is no place for the people to do reverence by offering fragrant wreaths and garlands. Will you be so kind, Sir, as to tell the Tathāgata of this matter, and learn from him whether or no it is possible to find a place for this purpose.” The other, nothing loth, did so, asking, “How many shrines are there?” —”Three, Ānanda.” —”Which are they?” —”Shrines for a relic of the body, a relic of use or wear, a relic of memorial [202]” —”Can a shrine be made, Sir, during your life?” —”No, Ānanda, not a body-shrine; that kind is made when a Buddha enters Nirvāna. A shrine of memorial is improper because the connection depends on the imagination only.(?) But the great bo-tree used by the Buddhas is fit for a shrine, be they alive or be they dead.” —”Sir, while you are away on pilgrimage the great monastery of Jetavana °° is unprotected, and the people have no place where they can show their reverence. Shall I plant a seed of the great bo-tree before the gateway of Jetavana?” —”By all means so do, Ānanda, and that shall be as it were an abiding place for me.”… 202: See Hardy, Eastern Monachism, 216 f. The last class is said to be images of the Buddha. (similar in German translations)
(Samana Johann)
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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)
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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)
