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@ inflib: What you describe is a mixture of satipattana and anapana bhavana. It removes defilements and thus it is kusala kamma. This should be done the whole day. After a while one will get rid of craving for various things (ragakkhayo Nibbanan). With metta bhavana one will ged rid of hate (dosakkhayo Nibbanan). With learning and comprehending the Buddha Dhamma incl. tilakkhana one will remove ignorance about the true nature of this “bigger world” (mohakkhayo Nibbanan).
Please see the post
Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya#11:
“…Being touched by such contacts, he feels sukha and dukha feelings interchangeably, as in the case of human,deva, and vinipatika realms. …”What are vinipatika realms?
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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