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In the post #1:
“…one MUST have removed the 10 types of miccā ditthi even to cultivate anāriya jhāna”
That is new to me. Can you please elaborate on this?
What is “rupavacara”?
In the post #2 it says:
“The brahmavihāra in Buddha Dhamma are four types: mettā (loving kindness), karunā (compassion, the opposite of karunā is anger), muditā (empathetic joy), and upekkhā (equanimity towards all beings).”
What is brahmavihara (brahma+vihara)?
We all know such situations are not easy to handle. Normally I just look at the person and wait until the insult is over. Sometimes I feel rising heat inside and notice that as “heat”. I understand the person in front of me as “having bad gathi and no control about”.
If the offense is too strong or hurting, I directly say “(please) stop shouting!” or “you shout at me, do you realize that?”.
The insult triggers certain gathi in me but mostly I can catch the manosankhara before I say something bad. Of course not always. It also helps when I speak slowly and think slowly. The process remains more under control.
We have control over our own cittaja kaya (and can therefore reach Nibbana), not the cittaja kaya of other beings. If one cultivates the cittas in such a way that mainly hateful thoughts arise, then the destiny aims to the apayas (niraya). Benevolent, merciful thoughts and actions bring one to higher realms.
Exactly. Reading/contemplating. But I suggest not to read for 10 hours. Just read a few posts in a quiet time and think about it. It will sink into the mind and sooner or later niramisa sukha follows.
When starting on the path the pancanivarana (5 hindrances) are still active. Therefore calming down will not be easy to do for many people. Niramisa sukha arises from understanding the wider worldview of the Buddha and tilakkhana. One cannot be forced to calmness. Learning and grasping the Dhamma will bring progress.
Dear Lal,
I think it is still not correct. In the new post “Kusala and Akusala Kamma, Punna and Pāpa Kamma” you say:
#2 “Kusala comes from “ku” + ”sala”, where “ku” refers to “kunu” or keles or defilements, and “sala” means “to get rid of”. “akusala” is the opposite of “kusala”. Kamma is an action. … an akusala kamma is an action that defiles or contaminates one’s mind (one of dasa akusala). Any kusala kamma involves an action that involves removal of defilements or dasa akusala from one’s mind”
From the above I conclude that kusala deeds always involve the understanding of the tilakkhana.
For every kusala kamma a kusala-mula PS is required. But if you say the kusala-mula PS also works for Anariyas before the Sotapanna Anugami stage, then how do they remove defilements (without comprehension of the tilakkhana)?
Also in the post “kusala-mula PS” you describe it as the PS to attain Nibbana (#1 “… the PS process for attaining Nibbana has NOT been described for over 1500 years”). In #13 it says: “The appropriate jati (Sotapanna, Sakadagami, Anagami) will result in an appropriate realm”.
This can work only for Ariyas, starting at the Sotapanna Anugami stage.
Overall the kusala-mula PS starts only on the Noble Path with knowledge about the true nature of this world, i.e. with a kind of samma ditthi.
On the other side an Anariya always acts with micca ditthi, even when doing good deeds (i.e. with dasa akusala). An Anariya will also develop tanha for good deeds. But tanha is not part of the kusala-mula PS.
Please be patient with me if I don’t get the idea right.
From the mentioned post https://puredhamma.net/paticca-samuppada/kusala-mula-paticca-samuppada/, #1:
“…Kusala-mula (pronounced kusala– müla) PS describes the PS process for Ariyas, starting at the Sotapanna stage.”So for an Arahant the avyākata PS cycle is still running. That’s it.
Thank you very much for the explanation!The kusala-mula PS operates only for Ariyas, starting at the Sotapanna stage. For a normal human (a “worldling”) the akusala-mula PS is always applied. See also https://puredhamma.net/forums/topic/what-is-intention-in-kamma/
Lal wrote:
Arahant’s citta can never be akusala; they are not kusala either (because there are no “ku” or defilements to get rid of “sala”). But they can be punna kamma.The kusala-mula PS starts with “kusala-mula paccaya sankhara”, which means: deeds done with alobha, adosa, amoha. See also the link: https://puredhamma.net/paticca-samuppada/kusala-mula-paticca-samuppada/
But an Arahant has removed all six causes (also alobha, adosa, amoha). Can I conclude that an Arahant does not have the kusala-mula PS? Then which type of PS is still executed by an Arahant?
You may do walking meditation to calm down your mind. It will not help to realize Nibbana or to gain panna for release.
Walking and breath meditation are the common ways of contemplation today. The Buddha advised another way to Nibbana which goes with understanding of the true nature of this world.Regarding Jhanas you may read:
Damage to the environment without need is a bad deed (based on bad gathi), bad kamma is collected… to be avoided.
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Kama raga will keep one bound to kama loka, that is to say with a heavy body, sickness, aging, physical ailments, the need to work … A gathi suitable for kama loka or lower realms can be cultivated or newly established. As long as a being acts without good comprehension of the tilakkhana, avijja and tanha are strong. Thus the lifestream is still in danger to fall down to the apayas.
Also with kama raga one is “closer to the apayas” compared to a brahma. One will make “mistakes” and accumulate more akusala kamma, just to have sense pleasures. It is not easy to figure out which kamma one accumulates while doing “normal” deeds in kama loka. Just maintaining of enjoyments can prepare e.g. a peta bhava.
The coarseness of the rupa for sense pleasure is also an indicator what type of gathi is cultivated. We are here in kamaloka realm #5 to experience coarse rupa. The other side of the coin is a heavy body, sickness, etc. Getting rid of kama rage will send one to higher realms with less dense bodies and more refined experiences.
A Sotapanna still has kama raga, sex is a part of it. It should be appropriate (not outside the marriage or often changing partners if not married).
Anyway the Sotapanna can see with the Dhamma eye and follows the path, starting with samma ditthi. Sooner or later he/she will see the dangers even in kama raga and also lose interest in more and more sense pleasures … Sakadagami stage follows inevitably. This is at least my experience.
