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Understanding of tilakkhana leads to “complete disinterest”, which is virago –> nirodho, that means one cannot give priority to worldly things and stops akusala mula PS. The mind does not attach anymore. When I feel this disinterest it also becomes joy and tranquility, that is niramisa sukha.
Abhidhamma explains how the world is made and how it functions. The mind must understand that every birth leads to old age, suffering, death (Paticca Samuppada). With this understanding the mind needs to judge if it is good to be reborn. There comes the conclusion that it makes no sense to do so, which is expressed as tilakkhana.
Hello Tobi (Tobias?),
I see what you mean. Dosa can be overcome with metta. One can be trapped in dosa mindset. When you understand more and deeper dhamma concepts you gain knowledge and dosa will not appear that much. Even the effects of metta bhavana will be enhanced. So both work in the same right direction.
As add-on relief try to forgive those bad persons and ask for forgiveness from your side. That will also calm your mind. At the beginning it may not be easy but the more you try the better it will get.
By the way, the aim of real Buddhist meditation is to contemplate Dhamma concepts and to compare one’s own experience for validity. This creates real understanding and trust in the teaching. With understanding the defilements will vanish.
Regards,
Tobias / HeiligenstadtThe Pali dictionary above says:
pīḷana : [nt.] oppression; injury; damageSo pilana includes (mental) distress but also injury, damage. That is the burdensome nature we experience via pancakkandha during life. This experience is mostly not as wanted (anicca) which leads to dukkha(dukkha).
This Pali dictionary says:
vipariṇāma : [m.] change.
aññathā : [adv.] otherwise; in a different way.Sutta Central says:
vipariṇāma : change (for the worse), reverse, vicissitude
aññathā : in a different manner; otherwise (than, ablative); in the wrong way, falselyBoth words mean change or change for the worse?
Can it be that during existence aññathā is just change (which is annoying)? E.g. I watch out of the window and see cars and people passing by. Although I can watch it for a while it will become annoying after some time. This change causes dukkha and can be subtle. That is how Waharaka Thero explained it. This “otherness” or change is burdensome (pilana). Therefore the pancakkandha are burdensome or to experience the world is dukkha.Then the question is, what category is physical pain? Such pain is a change for the worse, it can lead to “destruction” or vaya of the person. Thus it can be viparinama dukkha. If not destructive it is aññathā or dukkhadukkha.
Lal said above: “.. In between the birth and death, a sankhata exists (tithi). However, it undergoes unexpected change (aññathā), and that gives rise to Dukkhadukkhatā. That is expressed by, “titthassa sankata lakkhanan, dukkha dukkhata“.”
That is against the statement in e.g. Introduction -2 – The Three Categories of Suffering, #1:
“Vipariṇāma-dukkha arises when rupa (both internal and external) change against our liking….”
Thus, change against our liking or unexpected change is aññathā, which causes dukkhadukkhata. This was also explained by Waharaka Thero in a YT video, the change to another (unwanted) state causes dukkhadukkha.
This is also valid in case one gets sick or injured, both are unwanted changes and cause dukkhadukkha.
“uppado sankata lakkhanan, sankhara dukkhata;
vayo sankata lakkhanan, viparinama dukkhata;
titthassa sankata lakkhanan, dukkha dukkhata”Where is that stated in a sutta?
“uppado sankata lakkhanan, sankhara dukkhata;
vayo sankata lakkhanan, viparinama dukkhata;
titthassa sankata lakkhanan, dukkha dukkhata”Where is that stated in a sutta?
assada = mind made pleasures/abhisankhara
adinava = bad consequences of kama or mind pleasing things
nissarana = with understanding one makes an end to the samsaric journeyMaybe the Pali words you search for are jāti, vipariṇāma, maraṇa.
Yes, 5 weeks at the site. But it is also not clear if this Bodhi tree is the tree where he attained enlightment.
The text says:
“Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree.”In Mahākhandhaka it is described as 7 days under a Bodhi tree, then 7 days under another type of tree and so on. I cannot find 5 or 7 weeks at the Bodhi tree.
The mindmap pdf page 10 contains 5 stages of a sankata, which is not explained in Tipitaka. There we have only 3 stage: arising, viparinama, death.
Also the 5 dhammata are not in the Tipitaka, except dhamma niyama (Paṭicca Samuppāda).
Hi Lang, this I also asked in another post.
SengKiat answered:
This is my translation:
There is no jhāna for (those) without pañña,
pañña, there is not for (those) without jhāna,
Which ever indeed have jhāna and paññā,
that truly is near to Nibbāna.Translation from Tipiṭaka.net:
Verse 372: There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.With mettā, Seng Kiat
—————-
Lal answered:
jhāna does not necessarily mean transcending the kāma loka and attaining “jhānic states” as commonly interpreted these days.“Jhāna” means to “cleanse one’s defilements (especially kāma raga“) by making an effort, especially via Anapanasati and Satipatthana Bhavana.
– When one does that panna grows and one may also attain “jhānic states.”This verse basically says that one needs to cultivate both jhāna and panna. The latter, of course, via learning true Dhamma. In fact, they grow together.
One can get a better idea of the meaning of the verse by looking at other verses in the sequence:
“Dhammapada Verses 368 to 376“What we discussed already here, the definition of “bhava” is missing for the final kusala mula PS. In the first cycles it is:
Tattha katamo adhimokkhapaccayā bhavo?
Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoThat means vinnana dathu or “registration in mind”, right?
