[SengKiat]

Hi @Vince

You may read about Ven. Waharaka Abhayarathana Thero’s Biography in Brief by clicking the link.

There is also an article on My expereinces with Ven Waharaka Thero from nirvanadhamma.com.

There are no English Dhamma book (beside Pure Dhamma Essays in Book Format) but only Sinhala Audio CD by Ven. Waharaka Abhayarathana Thero.

With metta, Seng Kiat

[SengKiat]

Akvan said: “Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo”

Please read The Living Plant Chapter for an understanding on why it needs to be abstained from.

Akvan said: “Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo”

Please read Misbehavior under “Inappropriate items” for an understanding on why it needs to be abstained from.

Seng Kiat

1 user thanked author for this post.

Gad

[SengKiat]

@firewns – Striaght answer to the question is you either end up an Arahant or a Buddha. There is no half way change from a Sotapanna to a Buddha. As a Buddha needs to perfect the ten paramitas, which takes 100,000+ eons to perfect them.

You may want to read the Arhat and Bodhisattva: Roles and Aspirations with Reference to the Stages of Path for a better understanding of the training of both paths.

Hope this helps.

With metta, Seng Kiat

[SengKiat]

@Embodied say:

I’ve a meditation corner at home and i’m thinking to put there kind of an “altar” , but i’m not sure about what to put on it.

This website “Where To Place Your Buddha Statue” suggests where you can setup your “altar”.

With metta, Seng Kiat

[SengKiat]

Thanks @Siebe for your comment.

From the Pali Text Society dictionary the meaning of “asāraka” is as below:
Asāraka，（adj．） [a + sāraka] unessential，worthless，sapless，rotten

Thanks to Lal comments below, I have make corrections to the meaning of some words. (27Jan2018)

Below are the lists of 40 contemplation objects:

For the aniccānupassanā, 10 listed below:
Anicca (anicca) as contemplation of anicca.
Disintegrating (paloka) as contemplation of anicca.
Fickle (cala) as contemplation of anicca.
Perishable (pabhaṅgu) as contemplation of anicca.
Impermanent (addhuva) as contemplation of anicca.
Subject to unexpected change (vipariṇāmadhamma) as contemplation of anicca.
Non-existence (vibhava) as contemplation of anicca.
Conditioned (saṅkhata) as contemplation of anicca.
Worthless (asāraka) as contemplation of anicca.
Subject to death (maraṇadhamma) as contemplation of anicca.

For the dukkhānupassanā, 25 listed below:
Dukkha (dukkha) as contemplation of dukkha.
Disease (roga) as contemplation of dukkha.
Boil (gaṇḍa) as contemplation of dukkha.
Dart (salla) as contemplation of dukkha.
Calamity/misfortune (agha) as contemplation of dukkha.
Affliction (ābādha) as contemplation of dukkha.
Plague (īti) as contemplation of dukkha.
Disaster (upaddava) as contemplation of dukkha.
Fear (bhaya) as contemplation of dukkha.
Menace (upasagga) as contemplation of dukkha.
Without protection (atāṇa) as contemplation of dukkha.
Without shelter (aleṇa) as contemplation of dukkha.
Without refuge (asaraṇa) as contemplation of dukkha.
Full of wretchedness (ādīnava) as contemplation of dukkha.
Root of calamity (aghamūla) as contemplation of dukkha.
Murderous (vadhaka) as contemplation of dukkha.
Moral corruption (sāsava) as contemplation of dukkha.
Prey of Māra (mārāmisa) as contemplation of dukkha.
Subject to birth (jātidhamma) as contemplation of dukkha.
Subject to ageing (jarādhamma) as contemplation of dukkha.
Subject to ailment (byādhidhamma) as contemplation of dukkha.
Subject to sorrow (sokadhamma) as contemplation of dukkha.
Subject to lamentation (paridevadhamma) as contemplation of dukkha.
Subject to despair (upāyāsadhamma) as contemplation of dukkha.
Subject to defilement (saṃkilesikadhamma) as contemplation of dukkha.

For the anattānupassanā, 5 listed below:
Anatta (anatta) as contemplation of anatta.
Lowly (para) as contemplation of anatta.
Empty (ritta) as contemplation of anatta.
Despicable (tuccha) as contemplation of anatta.
Void (suñña) as contemplation of anatta.

First look at the dukkhānupassanā and the 24 objects (beside dukkha) described suffering.
Then look at the aniccānupassanā and the 9 objects (beside anicca) described without satisfaction.
Then look at the anattānupassanā and the 4 objects (beside anatta) described without refuse.

If you look carefully, all the terms are adjectives which is to denote a quality of the thing named, to indicate its quantity or extent, or to specify a thing as distinct from something else while “non-self” is a noun that does not fit into the category.

With metta,

Seng Kiat

[SengKiat]

Greetings!

There is a likelyhood of a mistake on the Pali text from Sutta Central or Tipitaka on “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā“ at the location SC22 which listed Asārakatoti as anattānupassanā which should be aniccānupassanā as seen from the “Paṭisambhidāmagga-aṭṭhakathā – Sariputta” text.

In the “Paṭisambhidāmagga-aṭṭhakathā – Sariputta” text on page 318 it is mentioned that the aniccānupassanā has the following:

Paññāsāti ‘‘aniccato palokato calato pabhaṅguto addhuvato vipariṇāmadhammato asārakato vibhavato saṅkhatato maraṇadhammato’’ti ekekasmiṃ khandhe dasa dasa katvā pañcasu khandhesu paññāsaṃ aniccānupassanā.

At the end of the “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā” at “SC26” it also mentioned “Paññāsa aniccā­nu­passanā;” which means “50 of the khandha’s aniccā­nu­passanā objects” and thus confirmed that there should be 10 aniccānupassanā objects.

So, Asāraka should be a aniccānupassanā contemplation object. @Akvan also pointed out in above post that he did not see Asāraka in the lists of anattānupassanā which should be a aniccānupassanā.

With mettā,

Seng Kiat

[SengKiat]

Here is the dowload link for the book “The Path of Discrimination (Patisambhidamagga) by Nanamoli (2009)“.

The relevant text in Pali from Sutta Central is “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā“.

[SengKiat]

Greetings @C.Saket,

As the name Arahant imply that when the Arahant passes away they will not be in this world of 31 realms, so all other questions are not relevant except “What is the difference between the two ?”

The different between Panna vimutti and Cheto vimutti is as stated below:
vimutti：’deliverance’，is of 2 kinds：deliverance of mind （ceto-vimutti，q．v．） and deliverance through wisdom （paññā-vimutti，q．v．）．

The best example is the two chief deciples of the Buddha, Ven. Sariputta (by panna vimutti) and Ven. Mongallana (by cetto vimutti). The main difference is in the method of bhavana where one gained liberation through wisdom (panna vimutti) and the other by cessation of mind (cetto vimutti).

With Metta,

Seng Kiat

[SengKiat]

Hi @siebe,

Please read the post Assāda, Ādīnava, Nissarana – Introduction which explains the danger (adinava).

With Metta,

Seng Kiat

[SengKiat]

@Siebe Re: DN28§7

He is refering to these two segments :
https://suttacentral.net/pi/dn28#20
https://suttacentral.net/pi/dn28#21

Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavi­maṃ­salo­hi­taṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṃ tatiyā ­dassa­na­samā­patti.

Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavi­maṃ­salo­hi­taṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appa­tiṭṭhi­tañca paraloke appa­tiṭṭhi­tañca. Ayaṃ catutthā ­dassa­na­samā­patti. Eta­dā­nuttari­yaṃ, bhante, ­dassa­na­samā­pattīsu.

[SengKiat]

Siebe said:

it is said: “One sees, hears, smells, tastes, makes body contacts, or a “dhamma” comes to one’s mind. These do not “just happen”; they happen due to reasons (causes). They come about due to kamma vipāka”.

Hi Siebe,
Kamma vipaka is the resultant citta of the 15 out 18 ahetuka citta (7 akusala vipaka (unwholesome resultant), 8 kusala vipaka (wholesome resultant), and 3 kiriya (functional)). Thus there are 7 vipaka citta which is due to akusala ahetuka citta and 8 vipaka citta which is due to kusala ahetuka citta from our five senses (see, hear, smell, taste and body contact). For example if you see someone which is a close friend which you like, you will extend good will and friendly smile (kusala vipaka citta) towards that friend. But if that person is not a close friend and is one which you do not like then your action may be hostile towards that person (akusala vipaka citta). As you can see, the friendly or hostile action towards the person depends on conditions which are past experiences that provides a result (vipaka).
As all ahetuka (without root) citta are kammically indeterminate (abyakata), they do not consitute a good or bad kamma.
Fundamental knowledge of Abhidhamma on citta, cetasika, rupa and piticca sumuppada would be helpful in understanding dhamma.

Hope this helps

Seng Kiat

[SengKiat]

@sybe07

This is how I understand Nibbana.

Nibbana is a state of unconditioned which means that there is no cause and effect taking place and thus after parinibbana will not be in this world as this world of 31 planes of existence still belongs to the conditioned world with cause and effect.

Nibbana is also called vimokkha which has 3 form of liberations through the comtemplation/understanding of Tilakkhana (anicca, dukkha, anatta) and they are: 1. by understanding anicca gives the conditionless (or signless) liberation (animitta-vimokkha), 2. by understanding dukkha gives the desireless liberation (apanihita-vimokkha), 3. by understanding anatta gives the emptiness (or voidless) liberation (suññatā-vimokkha).

[SengKiat]

Ashta Vimoksha is in Sanskrit and in Pali is attha vimokkha

The 8 liberations (attha vimokkha) occur frequently in the texts (A. VIII, 66; D. 16, etc.) and are described as follows:

“There are 8 liberations, o monks. Which are these?

(1) ”Whilst remaining in the fine-material sphere (rūpī), one perceives corporeal forms: this is the first liberation.

(2) “Not perceiving corporcal forms on one’s own person, one perceives corporcal forms externally: this is the 2nd liberation.

(3) ”By thinking of the beautiful, one is filled with confidence: this is the 3rd liberation.

(4) “Through the total ovcrcoming of the corporeality-perceptions, the vanishing of the reflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea ‘Unbounded is space’, one reaches the sphere of unbounded space (ākāsānañcāyatana) and abides therein: this is the 4th liberation.

(5) “Through the total ovcrcoming of the sphere of unbounded space, and with the idea ‘Unbounded is consciousness’, one reaches the sphere of unbounded consciousness (viññānañcāyatana) and abides therein: this is the 5th liberation.

(6) “Through the total overcoming of the sphere of unbounded consciousness, and with the idea ‘Nothing is there’, one reaches the sphere of nothingness (ākiñeaññāyatana) and abides therein: this is the 6th liberation.

(7) “Through the total overcoming of the sphere of nothingness, one reaches the sphere of neither-perception-nor-non-perception (n’eva-saññā-nāsaññāyatana) and abides therein: this is the 7th liberation .

(8) “Through the total overcoming of the sphere of neither-perception-nor-non-perception, one reaches the extinction of perception and feeling (s. nirodha-samāpatti): this is the 8th liberation.

These, o monks, are the 8 kinds of liberation.”

For (1-3), s. abhibhāyatana; for (4-7), s. jhāna; for (8), s. nirodha-samāpatti.

By (3) is meant the attainment of the fine-material absorptions (jhāna, q.v.) by means of concentrating the mind on perfectly pure and bright colours as objects of the kasina (q.v.). According to Pts.M. this mental state is produced also by concentrating the mind on the 4 sublime states, i.e. all-embracing kindness, compassion, sympathetic joy and equanimity, in consequence of which allbeings appear perfectly pure and glorified, and thus the mind turns to the beautiful.

[Author]

Posts