Forum Replies Created
-
Posts
-
Hello Lal,
1. This is how humans and animals share a world. Are there other Bhavas that share worlds?
2. So I can still imagine hell because there is supposed to be a core in the middle of the earth that is solid like a planet.
3. How many worlds are there? I once heard something about 9 worlds. Of these, 6 are still within the exosphere.But I’m not sure about that?
4. And how should one imagine such a world with other Bhavas? Like another dimension, another universe or, or…HOW???
5. Are such things described in suttas? (Except Aggaññasutta)Hello Sir Lal.
That is correct, only the “Dhamma” correctly describes the nature of all phenomena. We were and are our own God and consider “Kamma Vipaka” as the true God. In the end, all scientific interpretations are useless because the “Dhamma” is not a science but helps us to see the world with panna to distinguish what you must do from what you should not do.No first starting point could be found. We program ourselves. We are the agent who has recognized the earth and understands the earth as earth, as well as everything else that we know. With Pancupadanakkhandha we create our own Namagotta with countless Pancakkhandha and enjoy these pancakkhandha on the basis of “avija”…
1 user thanked author for this post.
Good on ya Dawson, I already agree with your statement.
By the way, I also smoked when I was young and even saved up matches.
I would ask these questions; “What level does he think he has reached on the 8-fold path?” To make a statement like that.
So he would have to have understood the true nature of “Pancakkhandha” as Anicca, Dukkha, Anatta and be a “Bhikkhu” who does NOT adhere to Pancakkhanda with the SANs to enjoy worldly pleasures.
He would now have to have the ability to distinguish the conventional truth of this world from the absolute truth, and that has nothing to do with the middle path! Because that would be just as nonsensical as viewing “ANICCA” as transitory.<br /><br />
The tendencies (Kilesas) must be recognized in order to free the confused mind. The tendency of a “Puthujjano” is to perceive “pancakkhandha” as icca, sukha, and atta…1 user thanked author for this post.
Thank you Gad,
I wasn’t sure if it was worded precisely enough.
I just wanted it to contribute to the insight and consensus of the many different schools of Buddhism, and I hope that many others will now understand, or at least try, Lal’s profound, outstanding work.1 user thanked author for this post.
And yet it is not untrue to describe Anicca, Dukkha, Anatta as unsatisfactory/impermanents/transient, suffering and not self.
These terms were formed from kinships, just as the term Tilakkhana is related to anicca, dukkha, anatta. But a very deep aspect of the Buddha Dhamma is expressed with Jati. For the Buddha said, “He has found the way to deathlessness.” (see “Pāsarāsi Sutta (MN26)The Buddha said…
“And so, having been exposed to rebirth me and understanding the drawbacks of rebirth, I sought that which is free from rebirth, the supreme sanctuary from the yoke, from annihilation, and I found it. Since I myself was inclined to grow old, to get sick, to die, to care, and to be corrupted, and to understand the drawbacks in these things, I sought that which is free from old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, of extinction—and I found it in the world.
Thus, the depth meaning should be anicca, dukkha and anatta.Anicca are the characteristics of this world that always lead to suffering dukkha, because anatta always produces the same fruit.
Here is an example of ANATTA as; always the same fruit…
Saṁyutta Nikāya 35.12
1. Transience
1. Aniccavagga
The Exterior as Not-Self in the Three Times
BāhirānattātītānāgatasuttaForms/Rupa, Venerable Ones, are made with the same fruit as Future Forms.
“Rūpā, bhikkhave, anattā atītānāgatā;
and are the opposite of a wise man’s breeding ground in the mind…”
ko pana vādo paccuppannānaṁ.
This comparison, venerable ones, from one who has heard and understood Dhamma, he does not cling to forms of the past, he does not look forward to enjoying the forms in the future, and he practices non-attachment, dispassion, and cessation with regard to forms of the present
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
The same in terms of sound…
Saddā …
The same in terms of smell…
gandhā …
The same in terms of taste…
rasā …
The same in terms of touch…
phoṭṭhabbā …
Also, dhammā are made with the same fruit as past and future rupa and are the opposite of a sage breeding ground in the mind.
dhammā anattā atītānāgatā;
ko pana vādo paccuppannānaṁ.
This comparison, venerable ones, of one who has heard and understood Dhamma, does not cling to past Dhammā nor adheres to future ones, and it engages in non-attachment, dispassion, and cessation with respect to Dhammā of the present.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṁ dhammānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”tI’m sure there are more suttas where anatta can be used as “always leading to the same Fruit”. It always depends on how profound and what it refers to.
Thus, in the context of the relationships of the words to each other, it should be seen that “anicca” includes all the characteristics of this world, such as Sam/San, UPS, IPS, PS, Pancakkhandha, etc., which lead to suffering. And what leads to suffering/dukkha? It is “Jati” the birth, as “Jati” is synonymous with “old age, sickness, death, sorrow and corruption” and this describes the suffering “dukkha”.
And of what kind is it? It is always the same fruit “Anatta” and that is our consciousness. Since our consciousness arises with the help of the characteristics of this world, i.e. Anicca, but is always subject to change, since the consciousness through the entity mind with Citta, Cetasika, Rupa creates a stream of thoughts that is impermanent. Consciousness is the ever-recurring fruit “anatta” which is not our self. In relation to each other, “Anatta” is thus referred to as not self.
So we can say for Anicca, Dukkha, Anatta; “unsatisfying/inconstant/transient, suffering and not self”Four Noble Truths 1,2,3,4 Anicca Anicca Dukkha
(dukkha lakkhana)Anatta Mindset for Tilakkhana
1 and 2 (Abhi)sankahra, apuñña/akusala, sancetana, Chanda Raga, pati+ichcha”, to “sama”+”uppāda. etc. Akusala Dukkha fruitless, without essence The understanding of lakkhana that the world is fruitless and without essence. 1
micchā diṭṭhi, sakkāya diṭṭh, (Abhi)sankahra, , san-cetana, Chanda Raga, Arupa Raga etc. Kusala and Akusala Jati
(dukkha dukkha)Always the same Fruit The understanding of lakkhana that always leads the world to the same fruit. We are helpless! 3 Sankhara, sammaditthi, Arupa Raga etc. Kusala with sāsavā Sukha
(Sankhara Dukkha)Good Fruit The understanding of lakkhana that it is not the highest fruit. 4 Noble Eightfold Path, Magga Phala, “kalyāṇamitta”to explain the Dhamma Dasa Kusala with anāsavā Nibbāna Absolute fruit The understanding of Tilakkhana/Four Noble Truths/PS that leads Magga Phala to the highest fruit. So it is not untrue to call anicca, dukkha, anatta impermanents, suffering and not self, but it is not possible for an “assutavā” to mentally fathom and interpret to arrive at the magga phala because these qualities are based on affinities based. .
And that is why it is absolutely necessary to start by learning Anicca, Dukkha, Anatta with the affinities that are easier to fathom.
It is not possible to understand the Buddha’s message as “Puthujjano” with these related interpretations, translations.Tilakkhana – So there are three Terminology of the world, characterized by many properties depending on the context…
However, to attain Nibbāna, one must understand the “barren and dangerous nature (anatta)” of this world (tilakkhana) or the “true nature”,hence the achievement of “yathābhūta ñāṇa” and that includes several characteristics. So with the understanding of anccia, dukkha, anatta you can look at the world superficially or deeply, because we don’t live in one world, but in ANICCA, DUKKHA, ANATTA.Please correct/improve/explain
2 users thanked author for this post.
For some, Abhidhamma analysis may be required to enter the Sacred Path Magga.
So, entering the path is a concentration of desire, an activity that strives to be free from suffering.
The power of the increasingly appropriate “Kusala Kamma” ensures the rule of an ever-more dominant, controlling force over individual progress.
Depending on the type of desire (Tanha), it is sometimes kusala kamma, sometimes Akusala. The control faculties exhibited by these infinite Kammas are somewhat divided into particular groupings and exert their direct control over the senses and over purely mental states “mano” due to the relative powers and interactions between the resulting Kammas. We practice the right Kusala Kamma with the right Citta and Cetasika in an IPS with sankhara to reduce energies in the dhammā, Pañcupādānakkhandha.We need a concentration dominated by the desire for liberation and recognizing the natural nature of Anicca, Dukka and Anatta.
Indrya, for example, are the control abilities created by Kusala Kamma. For example, they control the eye consciousness element and the entire sequence, as well as all six sense faculties to control Kāmaccandha.
Chanda + Samadhi + Padhana + Sankhara
We must cultivate the path of “Ariya Atthahgika Magga” and understand that the practice is part of the essence of the Buddha’s teaching.
When a Noble Disciple, due to the nature of the root connections of his being, attempts to break the continuity of supposed causal relationships, he is plagued by a variety of undesirable characteristics that hinder any attempt to remain firmly and unshakably on the path. Such as “Pañca Nīvaraṇa”, Kāmaccandha, Vyāpāda, Thina Middha, Uddhacca Kukkucca and Vicikicchā. There are, of course, other groups of impurities like our Gati, Kilesas (asava), the attachments (Samyojana), tendencies/fermentations (anusaya), etc.
To strengthen the conscious processes against their easy association with these obstacles, the Buddha recommended to the serious disciple the cultivation of a conscious and clear practice specifically aimed at achieving certain states of consciousness and the structure of which completely eliminates these obstacles.
The Cultivation of Jhana as a Tool for Inhibiting the Five Obstacles. Jhāna are of value only when a noble person (Buddha, Arahant) in a Sangha teaches them to the Venerable Bhikkhus.
However, more valuable and indispensable is the understanding of the Four Noble Truths/Paṭicca Samuppāda and Tilakkhana to cultivate the four Satipaṭṭhāna with the help of the Noble Eightfold Path to also reach Magga Phala as Puthujjana. One does not need jhāna to reach sammā samādhi.2 users thanked author for this post.
The four types of universes are WRONG!
“The cosmos is neither finite nor infinite. The text does not specify what this is, but it may contain the view that the terms “finite” and “infinite” are not sufficient to describe the universe. Imagine a universe expanding at the speed of light. It is not infinite at any point, but since it is impossible to reach its end, it is not finite either.
‘nevāyaṁ loko antavā, na panānanto.
2.20.4
The ascetics and Brahmins who say this
Ye te samaṇabrāhmaṇā evamāhaṁsu:
2.20.5
The cosmos is finite, are wrong,
“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
2.20.6
as well as those who say it
Yepi te samaṇabrāhmaṇā evamāhaṁsu:
2.20.7
The cosmos is infinite,
“ananto ayaṁ loko apariyanto”ti, tesampi musā.
2.20.8
and also those who say that
Yepi te samaṇabrāhmaṇā evamāhaṁsu:
2.20.9
The cosmos is both finite and infinite.
“antavā ca ayaṁ loko ananto cā“ti, tesampi musā.
2.20.10
The cosmos is neither finite nor infinite.”
Nevāyaṁ loko antavā, na panānanto’ti.
2.20.11
These are the four reasons relied upon by some ascetics and Brahmins to assert that the cosmos is finite or infinite.
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.All of these four types of universes are false. Are wrong because a universe is conceived with “Anicca Saññā” and this understanding depends on our uppatti bhavaṅga and the “Kama Loka” with “Kāma Saññā” at the “Kāma Dhātu” stage. Each Citta arises from the initial Kāma-Dhātu stage with its characteristic “kāma saññā” and can then become even further defiling when Kāmaguṇa comes into play. Therefore, we can only understand these four types of universes with our “kāma saññā”.
For example, if we have realized that the universe is infinite, by holding on to this thought we create “Ditthi” for infinity. What binds us to an expanding universe in the next life. Conversely, if we think the universe is finite, then we create something that leads to rebirth in a shrinking universe.
If we do not reach for these four things, we will be freed from them.
Therefore, we are not even able to understand another kind of universe like these four at the Kāma-Dhātu stage with Citta, Cetasika and Rupa, the three Paramattha.
The purified state of mind will lead to a new reality. Nibbana is a “paramattha dhamma,” a different kind of reality.
According to Abhidhamma, there are four types of reality.Citta paramattha
Cetasika paramattha
Rupa paramattha
Nibbana paramattha dhammaAs described in the analogy quoted by Yash, if there is no fuel, there is no fire in the universe, and that is exactly how one finds an Arahant after physical death in none of the three realms of Kama Loka, Rupa Loka, Arupa Loka because rebirth has stopped. Nibbāna, for me, therefore, means being freed from existential captivity or having erased the three (“san”>>”sam”) existential relationships. Liberation from samsaric captivity. It was very stupid of me to explain Nibbāna in the context of today’s sciences.
Therefore, I understand that Nibbāna is applicable only to the path (Magga Phala). Since “Viññāṇa-energy”, with IPS, PS cycles, in the entity Mind, arises through tanha. This then gives rise to the desire for sensual pleasures and to become or not to become. Moreover, that then keeps us trapped in the samsaric web of relationships, like threads in a spider’s web. Threads are like the three “San”‘s.
Therefore, I now see that achieving “final Nibbāna” is a purely mental phenomenon.Question: how good the English translation of the Sutta portion is
Brahmajālasutta DN1, 3.1.3. The Cosmos is Finite or Infinite2 users thanked author for this post.
The Drake Equation
An estimate published in the Astrophysical Journal concludes that there may currently be dozens of radio-capable civilizations in the Milky Way, with 36 being the most likely number. The researchers consider this estimate, created using the so-called Drake equation, to be conservative.
The Drake Equation (first proposed in 1961) is our best and only tool for answering this age-old question, even if it relies on things that are still very speculative.
Our yellow sun, for example, is relatively unusual in a galaxy where red dwarf stars are the norm.
Our location in a spiral arm is also something very special, far enough away from the center of our galaxy. So that suns can be formed that are active long enough and the density of matter is high enough, as well as the stellar mass distribution and the main sequence lifetime of stars. Without the direct influence of a black hole and much more.
It is estimated that our galaxy reached its peak (in terms of star production) about ten billion years ago.
I think 1000 for Cakkavala works very well as an average in our galaxy. Cakkavala, with a mountain Sineru. However, this does not mean that the 36 civilizations that exist there are not capable of cultivating other planets. That means around 1000 worlds with a Mount Sineru and perhaps 10,000 newly conquered terraformed planets.1000 billion stars sounds like a lot. But 7 billion people and no known Arahant or even 1000, also.
In summary, the same conditions must be present to achieve the same results, and the conditions are very specific to our Earth. Maybe a 1000 in 100 to 400 billion chances. That would be an asymmetrical ratio of 1 to 100 to 400 million. That’s okay.
But as I said, there is no point in studying the finer details of the universe. We want to end the creation of suffering.
I add…
For me, the goal inherent in sankhata/matter means Kāma Guna.Then we would have to agree with the Mahayanists, who always discuss Dependent Arising when discussing cause and effect?
But would you agree with me if I said, “According to the Dhamma, it should be said that created causes have an effect through the creation of Kamma with the six “san“s? If that were not the case, Nibbana would not exist, or we would be unable to attain Nibbana.
P.S.
The funny thing is that in physics, t is used for time: t= time
In the Dhamma, the word also has a t at the beginning, which creates time.Hello Yash RS,
They say, “The fact is that time doesn’t actually exist at all!”
Sorry, that is not right, in my opinion, because time exists.
Time is a law of nature and it is related to the expanding space of matter and the idea or goal inherent in matter, which is controlled by Kamma Vipaka.
With the essence spirit we can experience three types of time. These are future, present and past. Past, but only with “Abhinna powers” and kamma energy in the form of pancupādānakkhandha. Time is a component of saññā and is part of Anicca nature. Even an arahant experiences time.Time is not present in Nibbana. If that is what they meant, the statement is true again.
1 user thanked author for this post.
Hello Lal,
I have to add. What a great job you are doing with this website. Since it is very difficult to convey knowledge, I can see this even in such a small text.
Regarding answer 1.
A small note: The question is whether the GANDHABBA can really see and hear when the human body does not trigger. Since Iddhi powers or the right Cittas must first be present or stimulated by Nama Loka/pañcupādānakkhandha. Otherwise, with Nakose you would always see immediately. I see it’s all very complex and not entirely clear.
Buddha Dhamma is very deep!!
Hello Lal.
Yes, I know, it should just show the trigger path, like an equation when you delete it. Starting from people.
Otherwise, I would have had to write down the paṭisandhi path with direct birth. But you’re right that it doesn’t work that way.
I should have written that too, that it always starts at point one. I need more Time. Sorry sorryI’ll send a picture; please post it.
Dear Yash RS great question #46892
Such questions often come me to mind, even though they shouldn’t. The Buddha said that if you are concerned with the universe, you cannot live the Holy Life.
It’s funny. That they called the formula by Edwin Hubble constant because it is not so constant after all. Because instead of the 70km/(s*Mpc). You can use 60 as well because it always depends on which direction you look and what the mass distribution of two densely lying galaxies is. This is because they can show different values. So if the teacher asks whether you can also use the value 60 km/(s*Mpc). You can safely say yes, you can. It should also be noted. This is what the masses of physicists have postulated. Edwin Hubble said; “It looks more like,… “.
The galaxies always stay in the same place. It’s just space-time that’s expanding. And the redshift? It is correct to the extent that the Big Bang is. ;-) There is nothing to shake about the mathematical formula, it is the work of a genius.
Halton Arp, a former employee of E.H., had a whole collection of anomalies that contradict the redshift. See Wiki Halton Arp.(1.)
As a Buddhist, I would answer this question like this. The question is not worthy of a noble man! And the question should be whether? How then does one access external matter? And the answer should be. By forming Gati, about this matter. And how do you form Gati? By using (Abhi) Sankhara over this outer Rupa, this thinking can further be rolled on… , leading to IPS and PS…. It’s a role . So how could a noble person care about Gati, about this far away Rupa? A noble person knows that “pañcupādānakkhandha is not mine.” The deeper meaning is with the inner and outer Rupa, she is with Nama and Rupa, connected in a deeper sense. But to understand the deeper meaning, we have to wait for further comments from Lal. So, the further away these galaxies are. The earlier beings began to think about these galaxies. It’s a rolling of thoughts that “area/31 Loka”. These thoughts with Gati that lead to an ārammaṇa. Which contains the entity spirit, and with the entity spirit, the thought arises. cittas. But since we don’t have a Gati for this matter, we can’t use it. And with the education and further development of our Gati. Let’s move further away from the Rupa/galaxies. So the ārammaṇa moves away from us. So we only have one Sanna for galaxy.
Now, I have to go further.(2.)
On the night the Buddha became enlightened, he gained the ability to see his past lives. And he went back millions of years. Why did he go back? To see the beginning? Which beginning? That of emergence, entity spirit. But he couldn’t see that beginning, for this beginning lies hidden in infinity. But we know that even with infinity, according to mathematics and philosophy, that a beginning is there. And this beginning, would it have to be the emergence of the entity spirit? And on the entity spirit, the thought citta arises. And Citta is so fast. You have to keep this in mind over and over again. Not even our great master, the Buddha, who could explain so well, could find an analogy for this speed of a citta. Because everything you see, for example, if you sit in a room and look at the entire room, are Citta, via Kamma Vipka. Kamma Vipaka is energy. And E=mc² says mass can become energy and vice versa.(3.)
If we have Gati, for this Kamma Vipaka, it becomes ārammaṇa, which we bring in with Citta and the five aggregates. And the average person only has that Sanna. “Galaxy” and you can’t get it because we don’t have the Gati. Without san Gati, you could do anything. For time is an illusion that is connected with the pañcakkhandha and the Nama Loka and the quality of the mind, which is, so to speak, like a chameleon that looks on both sides of the Namarupa and acts between and with the Nama and Rupa.(4.)
This Gati, which we would need to see the most distant galaxies, would have to be at least 15 billion years old and would have been formed by gods down to humans, with countless rolling cittas across several of the 31 realms.(5.)
Light quanta are carriers of the ārammaṇa, and very distant ārammaṇa or galaxies require very old Gati. We find them in Nama loka. The energy of the light quantum is only sufficient for r0, which is why we cannot look further back to see even older galaxies. At this point, I can’t say exactly what this has to do with. Be it gravity or another type of energy that removes the energy from the light quantum or wave.(6.)
To make it short,
“we have to change the Lorenz factor, which leads to time dilation.” That means our mind has to enter the Arupa Loka, probably with jhanas that precede a previous intention, and out again in distant galaxies, into our world i.e. into the Kama Loka, area five.
I read somewhere that in the Brahma world one day is like a thousand here and vice versa. But I’m not sure where it was.
It’s all very abstract and shouldn’t be taken too seriously. But that’s how time travel works, and I wouldn’t try it; there’s no return ticket. :-PSo it’s better to take the route to Nibbana about the four steps Magga Phala. :)
P.S. Dear Ravi777,
in which sutta does the Buddha say this; “Buddha said about Vivattha Kappa and Sanvattha Kappa – the periods in which this observable part of our universe (as well as the other part)”?
I ask for the reference.1 user thanked author for this post.
Thank you very much Lal,
for your detailed comment. May the blessings of the three gems be with all beings!
1 user thanked author for this post.
