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Lal, so you say a Sotapanna Anugami must have the mindset for grasping the Tilakkhana and this requires tihetuka birth.
Can a dvihetuka person be a sotapanna anugami? Such a person cannot attain magga/phala citta in that bhava. But for a sotapanna anugami no magga citta are required. But a sotapanna anugami belongs to the sangha.
When I get the discussion on AN 7.52 right, getting to the Anagami stage by dana still requires the understanding of Tilakkhana or the futility of this world. With this understanding one will do punna/kusala kamma, because this is the only kamma which should be done.
Hi y not,
it is from Lals post Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya in section Sutta Interpretationsthe sutta link: https://suttacentral.net/mn57/en/sujato
In this sutta 4 kinds of actions (kamma) are mentioned, but only #4 leads to magga phala (neither dark nor bright with neither-dark-nor-bright result), which is abandoning of all other 3 kinds of kamma.
This fulfillment of duties is part of the endless PS cycles within sansara. If one sees this as the purpose, then one should remain in sansara forever. These debts are sky high and very painful to pay back. Angulimala never paid back all his debts and left as Arahant.
People have this feeling that there is a purpose or that something happened in life for a reason. Sure, there is enough reason for vipaka. This we experience every day. If some event triggered a big change in life it happened because of attachment or because of PS cycles related to this event. But still all happens in the realms of sansara and is rupa based. Attachment to rupa is the problem, not the solution.
All what is needed, is to stop the mistake of attaching to anything in this world. That requires the development of panna. Nothing more, nothing less.
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A „purpose“ requires a creator or thinker to set the goal or purpose. From my experience sometimes women have this view. I think this is a ditthi. As per Buddha Dhamma all happens because there are causes which lead to results if conditions are good enough.
There is also a common view in Christian communities, that we all have to come back to our Father (God) and we are now as a human being in search to fulfill this purpose. This is also a ditthi which does not take into account the animal realm. If you ask a Christian believer: What type of beings are animals? Do they also have a “soul”, feelings, perceptions …? They will hardly understand your question and what do you want. The world view of the Buddha is missing.
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Hi Vilas,
thank you for the links. I will definitely listen all desana.
Also thank you for the invitation to the desana via skype. Unfortuantely I am at my workplace at that time (in Germany). But I guess you will publish them on YouTube.Thank you Vilaskadival for the desana! Again your analysis is very clear in explaining how we perceive the world and based on that how we act according to the gathi. I will listen to the desana again and also recommend it to some of my friends.
Would be good to have the link to the Girimananda Sutta. What are you chanting at the beginning (in Pali?)?
Hi Student, when you learn and comprehend the Buddha Dhamma the pancanivarana will get reduced (five hindrances). With that a lot of wrong views and bad behaviors will also vanish.
I guess the dosa nivarana is strong in your personality. Dosa needs the opposite, which is metta (loving kindness). You should cultivate metta bhavana over time. After a few weeks or months more compassion will arise, compassion with all beings. You can see that we all are in the same boat, lost at sea. And we need help. Your wrong view about your parents will be removed at that point.
In #8 it says:
“Therefore, one can do kusala kamma without getting rid of mōha, i.e., without cultivating paññā: most people engage in giving, have compassion for others, etc. This is a key point to remember.”
But “ku+sala” means to get rid of kilesa (lobha, dosa, moha). So one can do punna kamma without getting rid of moha, i.e. without cultivating panna. Do I get something wrong with ku+sala?
In the translation paragraph #2 it is said:
“Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.”“Bhikkhus, There is an individual who cultivates metta bhavana in four directions. Thus he keeps pervading above, below, and all around the universe with compassion.”
What means “four directions”?
Hello Vilaskadival,
we share the same observations. This seeing of the pancakkhandha is not easy to explain. Actually without this experience one will not understand the self-perception and how this can arise and pass away. The Buddha gave the perfect tool to make this clear. Thank you!
Can you please tell what is ajjhatha and bahida?
