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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)
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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)
