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Hi Lal,
on May 14 you wrote:
“Yes. Moha is a cetasika. Avijja is not moha, but a reduced form of moha.When one does punna kamma, it is the avijja cetasika that is involved (unless one has comprehended Tilakkhana, in which case it becomes a punna kiriya, without kammic consequences).”
Avijja is not a cetasika, moha is. Anyway, how can one do punna kamma with avijja, when this good act involves sobhana cetasika? Are the citta vithi mixed: sobhana/asobhana citta vithi?
Thank you, Lal. That makes sense. So jivita rupa are part of the kammaja kaya and sustain the life of the gandhabba.
Does jivitindriya belong to the gandhabba? But what/where is jivitindriya in the gandhabba? Is it part of citta or is it part of pasada rupa?
We have the life faculty (jivitindriya), which keeps the body alive until death. Maybe the physical body is considered “internal rupa” until death because of that.
But when I look at the table Rupa (material form) only pasada rupa are internal. Thus the body would be external, right?
Lal says under #4: “…That is why one cannot argue that ‘cakkhu is self.’ Thus cakkhu is ‘not-self’ or ‘anattā.”
Why is anattā “not-self”? Everywhere on the website it is stated that this translation is not correct. Would it be better to say: “chakkhu has no substance” or “one is not in control over chakku”?
Of course if one has no control over chakku then it implies that “one cannot be chakku” or “I am not chakku”.From Lals answer above I conclude that European scholars wrote the Tipitaka in Pali with Latin script, right?
Y Not is right. I mean this, example:
“Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.”
This is Pali with Latin script.
Everywhere on this website it is stated that the hadaya vatthu is located close to the heart. Is there any Tipitaka/Abhidhamma reference?
Thanks. What means that?:
“Tattha katamaṃ dhammāyatanaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ, asaṅkhatā ca dhātu.“Ok, we are getting closer. You said: “…I just believe that the answer to this question, whether to affirm existence or escape it, or if there’s an answer that transcends this dichotomy, is crucial to humanity’s future.”
With this you want to go further than the Buddha did. The Buddha saw that there is no other option than to remove all attachments to this world. Without attachment your time in samsara runs out and you will not be reborn again. In other words: if you want to stay here you have to keep at least some defilements/attachment and that will lead to suffering in the long run. If we talk about societies we have to deal with a very colorful bunch of attachment. In order to reduce at least the most horrible defilements the societies all over the world would have to understand the bigger worldview as delivered by the Buddha. They have to understand that deeds have consequences. If that would be achievable societies could become more peaceful and less addicted to (bad) sense pleasures. The bunch of attachment would lose some shrill or dark colors, but still many colors would remain. The people would still be bound to samsara and experience suffering. There is no solution, just reduction.
As we know from Buddha Dhamma there is no stable self in any being and very bad gathi can surface anytime if conditions are sufficient. That is also part of anatta sanna. Here is no refuge where one can count on.
Hi Austin,
it is good, that you are on the spiritual path. This will make things better for you.
I will speak directly. I do not want to hurt you, insult you or despise your efforts. I appreciate your openness and your courage.
When reading on your website I realised that you see the suffering filled world, but you do not want to escape from this suffering and this world as the Buddha taught. You want to stay here and live like a superhero (Avenger) to pacify the societies and to overcome suffering. The books you mention are esoteric clutter. Somehow you take a piece from here and there and you hope that it will make sense overall.
You mention Daniel Ingram who sees the Theravada as the most antiquated form of Buddhism (“limited emotional range model”). As he says: “And yet, their maps of enlightenment still contain a hefty helping of scary market-driven propaganda and so much garbage that is life-denying, dangerously out of touch with what happens, and an impediment to practice for millions of people.”
or
“They are chained to the texts, myths and the ancient lies, seemingly doomed to indoctrinate and brainwash generation after generation of monks, practitioners and devoted followers with their delicious poison. What a freakish paradox that the meditative techniques and technologies that I consider among the most powerful and direct ever created should come from a tradition whose models of awakening contain some of the worst bullshit of them all. …”Especially the removal of greed and hate is not understood by Daniel Ingram. He claims to be an Arahant and at the same time he says it is not necessary/not possible to overcome lobha and dosa. He also says some Arahants he knows are full of greed or hate. I don’t know if Daniel Ingram is aware of rebirth and the causes for rebirth.
But Lals website is based on the Tipitaka where it is stated again and again, that one must reduce and finally remove those defilements. The teachings of the Buddha, which we now have recovered by Waharaka Thero and Lal, are self consistent and full of logic. Therefore I suggest to learn the Buddha Dhamma and see if it makes sense to you. If it makes sense you will let go all the rest as there is no use in it anymore.
I know from my experience that for other people it is very hard to look at the suffering or just to dare to overcome it. Normally the people go with the flow, they do not want to escape. Habits are so strong.
With metta,
Tobiaslink to post
Please see #5:
“It is important to realize from #4 above that a Sōtapanna Anugāmi will never “die” from the Ariya birth, and that no time limit is given. Only upon getting to the Sōtapanna stage, that one will have limited number of births…”What does it mean: will have only births in the human realm or above until the Sotapanna stage is reached?
It is strange that King Yama speaks in terms of Buddha Dhamma as if he would know the Buddha Dhamma. Then he could have reached stream entry. King Yama would also not support the torture of others.
Also strange these hell wardens create very bad kamma for themself while punishing other beings.
Is the hell not a place where all those bad gathi gather and torture each other? So no one would be safe in hell because there are too many beings with hate.What rupa are experienced by a gandhabba when he/she is in paraloka or by a deva or a brahma? There is no brain to produce vanna, sadda, rasa, ghanda, pottabba rupa.
As I understand all rupa are made of the 4 great elements. Thus even vanna rupa and also cakkhu rupa are made of these 4 great elements. What determines a cakkhu rupa or what is the “addon” here compared to e.g. a photon?
