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The link between consciousness and feeling is details in this tab_Citta_feeling file.
How can a puthujjana know who is an Ariya?
I have read all the topics in this Pure Dhamma website.
What you need to do is to understand all the dhamma especially the anicca, dukkha and anatta and listen to the desana (at Living Dhamma and Three Marks of Existence) in this website to attain to Sotapanna.
With metta, SengKiat
@sybe07 said:”Does anyone know a sutta reference that shows the 5 heinous crimes lead directly to birth in hell after death?”
There are six heinous crimes in this sutta MN 115 – Many Elements – Bahudhātukasutta.See the right side text referrence SC 13.1 to 13.10.
1. mātaraṃ jīvitā voropeyya (to murder their mother)
2. pitaraṃ jīvitā voropeyya (to murder their father)
3. arahantaṃ jīvitā voropeyya (to murder a perfected one (arahant))
4. duṭṭhacitto tathāgatassa lohitaṃ uppādeyya (to injure a Realized One (Buddha) with malicious intent)
5. saṅghaṃ bhindeyya (to cause a schism in the Saṅgha)
6. aññaṃ satthāraṃ uddiseyya (to acknowledge another teacher (beside the Buddha))Second sutta sutta Aṅguttara Nikāya 1.21 First – paṭhamavagga Verse 271 to 276.
Third sutta AN 6.94 Things That Can’t Be Done (3rd) – Tatiyaabhabbaṭṭhānasutta.
With metta, SengKiat
Welcome to the forum! Akmal.
There is a difference between Kundalini Awakening and Stages of Nibbana.
Kundalini Awakening is the cleansing of the body while Stages of Nibbana is the cleansing of the mind. Although Kundalini Awakening maybe of help to the Stages of Nibbana, it is not the same as Stages of Nibbana.
To attain the Stages of Nibbana, one need to cleanse the mind by cultivating the good (alobha, adosa and amoha) and avoid all evil (lobha, dosa and moha). This is as stated in the Dhammapada verse 183.
[Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā,
Sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ.]
[To avoid all evil,
to cultivate good,
and to cleanse one’s mind
—this is the teaching of the Buddhas.]Your questions:
1) What is the significance of the purging process (and chakras) in the Dhamma teachings? Because purging is a reality for me and if I can get some insight into it I can really strengthen my faith in Dhamma teachings.As stated above, these purging process has nothing to do with the Dhamma teaching, it is just a body cleansing process where the meridians that has been blocked is being cleared. In the process, you will feel the tingling sensations when those blocked meridians are being cleared.
2) What does Dhamma say about these energy sensitive people? are these Abhinaa powers?
Abhinna can only be attained if you have reached the fourth jhana (Sutta definition) or fifth jhana (Abhidhamma definition) and need to have complete mastery over these jhanas which will need to take a very long time to cultivate if you have not cultivated it in the previous life.
A good start for beginners will be to read the topic on “User’s Guide to Pure Dhamma Website” and follow the suggested flow of the topics.
You may also want to check out these sections:
3. Three Marks of Existence – English Discourses
With metta, SengKiat
@Yeos : You may want check out these suttas:
1. Khandha Vaggasaṃyutta – many suttas in this Vagga (group).
2. MN 36 The Longer Discourse With Saccaka – Mahāsaccakasutta
3. SN 27.10 Khandhasutta
4. SN 26.10 Khandhasutta
5. SN 22.48 KhandhasuttaIt will be good to have understanding of what are The Five Aggregates (Pancakkhandha).
The khandha are collections of past, future, or present, internal or external, gross or subtle, disliked or liked, far or near (atītānāgatapaccuppannaṃ vā ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike).With metta, SengKiat
@Tobias G : Below are the links for the Karaniya Metta Sutta.
In pali “Sutta Nipāta 1.8 Mettasutta”
In English by Laurence Khantipalo Mills “Sutta Nipāta Mettā Sutta 1.8. Loving-kindness”
With metta, SengKiat
@firewns says: “Do the terms ‘anuloma’ and ‘patiloma’ mean something with regards to PS?”
Yes, anuloma means regular or direct order or forward order while paṭiloma means the reverse; opposite; contrary; backward order in paṭiccasamuppāda.
You may want to read this article Vedanā in Paṭiccasamuppāda with reference to anuloma-paṭiccasamuppāda and paṭiloma-paṭiccasamuppāda.
With metta.
@Tealer, I am not able to find that sutta that you refer to. Maybe some user here will be able to find it.
Here is a description of the word vimutti:
Vimutti (Pāli, ‘freedom’, ‘release’, ‘deliverance’). Freedom from suffering (dukkha), the goal of the Buddhist path. Canonical Buddhism distinguishes two kinds: freedom through understanding (pañña-vimutti) and freedom of mind (ceto-vimutti). The former means final release from suffering, the ending of rebirth, nibbāna, and is so named because it is brought about by understanding (pañña) which develops out of the practice of insight meditation (vipassanā). The latter represents the qualified freedom from suffering which arises out of the practice of concentration meditation (samādhi), Ceto-vimutti can only become permanent and unshakeable (akuppa), synonymous with final release, if it is combined with paññāvimutti, that is, if the meditator cultivates insight as well as concentration.
From the above description, it would means that for a Ceto-vimutti it would need to be both way liberated (“ubhatobhāgavimutto“).
The Buddha and His Teachings by Ven. Narada Mahathera from Buddhist Publication Society.
PDF : The Buddha and His Teachings by Ven. Narada Mahathera
ePub format : The Buddha and His Teachings by Ven. Narada MahatheraTable of Contents
The Buddha From Birth to Renunciation
His Struggle for Enlightenment
Buddhahood
After the Enlightenment
The Invitation to Expound the Dhamma
Dhammacakkappavattana Sutta — The First Discourse
The Teaching of the Dhamma
The Buddha and his Relatives
The Buddha and his Relatives (Continued)
The Buddha’s Chief Opponents And Supporters
The Buddha’s Royal Patrons
The Buddha’s Ministry
The Buddha’s Daily Routine
The Buddha’s Parinibbāna (Death)
The Teachings of the Buddha
Some Salient Characteristics of Buddhism
The Four Noble Truths
Kamma
What Is Kamma?
The Working of Kamma
Nature of Kamma
What Is the Origin of Life?
The Buddha on the So-Called Creator-God
Reasons To Believe In Rebirth
The Wheel of Life (Paṭicca Samuppāda)
Modes of Birth and Death
Planes of Existence
How Rebirth Takes Place
What Is It That Is Reborn? (No-Soul)
Moral Responsibility
Kammic Descent and Kammic Ascent
The Doctrine of Kamma and Rebirth in the West
Nibbāna
Characteristics of Nibbāna
The Way to Nibbāna (I)
The Way to Nibbāna (II) Meditation
The Five Hindrances
The Way to Nibbāna (III)
The State of an Arahant
The Bodhisatta Ideal
Pāramī — Perfections
Brahmavihāra — The Sublime States
Eight Worldly Conditions (Aṭhalokadhammā)
The Problems of LifeAppendix
BibliographyHi Tobias G, just corrected the link error for (“400 bad request”). Thanks.
You can use the above link or the link below:
PDF file: MN 148 Six By Six – Chachakkasutta
The sutta that @Yeos is referring is MN 140 Dhatu-vibhanga Sutta: The Analysis of the Elements.
The portion he refers to is as below:
The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.
Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?
Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṃ jīyissati, ajīyamāno kiṃ mīyissati, amīyamāno kiṃ kuppissati, akuppamāno kissa pihessati?Please download the PDF file MN 148 Six By Six – Chachakkasutta to have a better understanding of the attā and anattā used in the sutta.
QUESTION: “Contact” seems to have a negative connotation something like being the source of a lot of trouble ?
The “contact” here is just the plain meaning of the meeting of the three which are “the eye”, “the sights”, and “the eye consciousness” which is called contact, and so on for the rest of the five senses.
QUESTION: what can we extract of useful for PRACTICE, from “WITH FEELING/SENSATION (VEDANA) AS A REQUISITE CONDITION THERE IS CRAVING”.” ?
In this part, the “contact” which when sense input is being used as “āyatana” instead of “indriya” (see Indriya and Āyatana – Big Difference), then the “contact” becomes samphassa (contact with defilement [san added]) and would be an akusala thought giving rise to the “feeling as requisite condition there is craving”.
So with Anapanasati or Satipatthana mindfulness one will be able to stop the progression of this bad thought and not ending with bad kamma.QUESTION : And so on relatively to forms, consciousness, the aggregates…etc; meaning that which arises and falls away can never be considered as the “Self” ? And if so – why ? Or in other words one might also envisage a Self which is unceasing metamorphosis ?
For this question, the meaning of attā and anattā is clearly incorrect in the sense of “self” or “not self” but should be “in-control” or “not in-control“.
Read the sutta that you have downloaded at the above link, and it should be clear for the meaning of attā and anattā.
With metta.
You may want to read this version of A Discourse on the Hemavata Sutta edited by Bhikkhu Pesala February 2015.
@upekkha100 you may want to read the following articles and book to satisfy your curiosity on the Religious significance of Full Moon or New Moon.
Articles:
1. Religious significance of Full Moon
2. The Moon and Religious ObservancesBook:
1. Great Chronicle of Buddhas: Mahabuddhavamsa by Ven. Mingun Sayadaw@upekkha said: “In addition, the very post above SengKiat, I had asked:
“thus Nibbana is the only ultimate transcendent truth?””Sorry for the confusion on the above post, the difference is the Ultimate or Absolute Truths (Paramattha Sacca) and Ultimate Realities (Paramattha). One is the Truth with (Sacca) and the other one is the Reality using only the word Paramattha without the word sacca.
See the below on those highlighted words:
The Ultimate or Absolute Truths (Paramattha Sacca) are those that deal with concepts that exist in reality in an ultimate sense eg. consciousness (citta), mental factors (cetasika). aggregates (khanda).
In other words, the unchanging and indivisible nature of phenomena of all animate and inanimate things is called Absolute Truth.
There are four types of Ultimate Realities or Paramattha taught in Abhidhamma. They are:
1. Citta – consciousness – 01 (89/121 types)
2. Cetasika – mental factors – 52
3. Rupa – elements of matter – 28
4. Nibbana – the supreme happiness – 01
