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Hi Raj,
In addition to what Lal have shared with you.
“What does Buddho mean”
Sometimes we can try to investigate into the answers ourselves first. In my opinion, one of the most important qualities that one should develop while walking on the path is to be able to investigate and discern for oneself what is most beneficial or closes to the truth based on what we know / understand. One day we might not always have someone to answer our questions; as well we can’t and don’t want to always depend on others for our answers. We can listen to what other’s share or teach and seek help when we’re stuck or want to get another opinion / view. But ultimately, it’s through our own effort and investigation that leads to us to Nibbana.
I’m not sure if you have looked more into what Buddho can possibly mean besides the dhamma talks that you listened to.
Someone shared their experience with Buddho meditation.
“I’ve been doing Buddho meditation for several months now. I wasn’t sure what I was doing was correct, just mentally saying bud on the inhale, dho on the exhale. I must have read it somewhere and decided to try it. I’ve never said it out loud as I didn’t want to activate my ear “door”.
So one night during vipassana meditation class, Ajahn asked me how my meditation was going. I replied that on that particular night, I was frustrated because I couldn’t stay focused on my breathing, I could see the thoughts arise but would jump to them.Luckily I was able to return to my breathing but became frustrated that I couldn’t remain on the breath like I have before. He said several things. First, I was becoming too attached to the expectation that I would always be in the best states of mind. Sometimes you have a bad night. After 30 years he said sometimes it can be struggle but he doesn’t get frustrated because he’s doesn’t have expectations. More time spent doing Vipassana will cure that–impermanence will be understood easier. Then he told us a story of a time during a nine long year retreat in a cave when he was younger. He went to visit a friend in the next cave over and found him pounding his leg furiously saying, Buddho….Buddho…Buddho. He said, that was Samatha meditation. Concentration.
I’ve spent more time doing Vipassana but I’m really trying to practice Buddho. I think its good because its easy to remember and you can approach it in a couple of ways. You can mentally repeat Bud (BOOD) on the inhale, dho (DO) on the exhale. Don’t worry about the breath. If its slow, mentally say Bud slow. If the breathing is quick, then repeat the syllables quicker. You can also vary the speed and say buddho buddho when you sense a thought approach. The thought will be like a bubble that never surfaces. Through the will of the mind, you push it down and Buddho is the tool. Don’t jump to the thought! Best of luck.”
My only comment is does this meditation purify the mind . . . One can decide for themselves.
“Kayanusati (the disgusting contents and the nature of the body)”
If I may offer what I understand about kayanusati. To me it’s not about the disgusting the body, but rather the unfruitful / in vain nature of the body. To me, thinking / taking things as disgusting is patigha. I believe the purpose of why monk’s go to the cemetery’s and practice there is to help one to reflect on that one day we’ll end up in the same place, all our worldly efforts to seek sensual pleasure will end up in vain at the break up of the body. This is to show us the unfruitful nature in our worldly endeavors.
Another teaching on kayanusati that I learned is to see and understand the suffering that’s associate with the 5 senses. For example the eyes, in order to see beautiful visions or function normal in this world, we need eyes. But the majority of people never think about how much suffering the eyes brings, we only think how we can use / own the eyes for enjoyment / pleasure. Starting in the womb, if the fetus doesn’t get enough nutrients or the mother contracts a disease, it can cause the new born baby to be blind. Living in this world, sights are important for us living beings. One mostly needs the eye to function normal in this world, but if one doesn’t have eyes to see in this world, that’s a vexation / suffering on the person.
Even if one has the eyes to see, we need to maintain and continue to provide nourishment to maintain our eyes / vision. As well protect them from getting injuried, etc . . . If the eyes get’s diseased / injuried, then that brings suffering to our minds. The eyes can’t even enjoy, but they can bring dukkha dukkha upon us. Now let’s say even if one’s eyes works perfectly well till one’s death. After one’s death, the body breaks up, the eyes goes back into the dhatu’s. All the beautiful visions one has seen in one’s life, all for nothing at the end, ends up as a pile of rubbish. Not only that, the eyes pretty much forces us to continuously seek pleasure / enjoyment since they can’t be fulfilled, it’s always been like this and will continue to be like this until we remove avija, raga, anusaya, etc . . . In seeking sensual pleasures for the eyes or the other sense organs, we end up committing dasa akusala’s which later on can send us to the apaya’s.
With Metta,
Hi Raj,
In additional to what Lal shared.
“in what context the Buddha deal on the subject of anitiya or the constant changing aspect of ourselves and our surroundings.”
“Because anitiya or the constant changing aspects of ourselves and our surrounding is also an irrefutable factor of everything.”
Whatever you or anyone take anitiya, anicca, impermanence, etc . . . as . . .
From what I can understand what your asking . . . some things that you can look into are:
#1. Sankata
#2. Paticca Samuppada.
Hi Iodonyo,
In regards to meditation, something to keep in mind is that meditation isn’t limited to just sitting down crossed legged with eyes closed. From my own observation, this is one of the major mistakes meditators make today. One can meditate in any of the four postures. In one of Lal’s post he writes that “Just contemplating on good thoughts and suppressing bad thoughts as they arise throughout the day is also meditation (this was the original definition of Bhavana).
Do you think one should just limit themselves to doing this while just sitting down? Depending on how the person defines what meditation is, from my own experience, one still can meditate while playing video games. Is this something that I would recommend to someone? Not really, but if someone is already in the process of playing a video game and has given in to their cravings. We still can find ways to bring the Buddha Dhamma into practice while playing video games or in almost of our everyday activities. If we ever get far enough into this discussion, I might share my experience of playing video games and what the Buddha dhamma has done for me in this regards.
You wrote “The thing is, I DON’T ACTUALLY KNOW IF THESE THINGS ARE CORRECT???”
I’m glad to see that you’re asking such a question. A piece of advice that I can share with you is that while walking on any spiritual path, the most important person that we need to convince whether what we’re learning is correct or not is ourselves.
Hopefully some of the following posts will help you to gain some idea’s on how to figure out what you’re learning if they are correct or not.
How do we decide which view is wrong view?
Key to weeding out bad versions of the dhamma
Non perceivability and Self-Consistency
This might not be directly related to video games, but I believe this post might be helpful in regards to what you and Lal were discussing.
“Where does this idea of censoring some versions of Buddha Dhamma come from?”
“As I understand, the idea came from a group of “traditional bhikkhus” who are losing their audience due to the increasing popularity of Waharaka interpretations.”– From what I have learned before coming across the Buddha Dhamma, there might be even a deeper and more sinister plot/motive.
– Where does one think the kamma/vipaka of the living beings on this planet is heading towards? The Dhamma or adhamma? In my opinion, it’s Anicca khayatthena or a good English word “Decadence”“They are the established bhikkhus with name recognition and thus the politicians are afraid of them.”
– I don’t know about “being afraid of them”. Based on my opinion, it’s highly likely that they are in bed together or part of the same team from the start. Most likely are placed in the positions as pawns to serve a purpose, to move forward an agenda. What this agenda is, I can only speculate. All I know is that, it’s not for a wholesome purpose.
“Sutta Central actually has objected to the proposed legislation. Even they can see the dangers of such actions by governments.”
– It’s kinda ironic because if one reads Sutta central forum guidelines, well . . . you can decide for yourself . . . This is C&P from their forum guidelines . . .
What is an extremist view?
Generally it refers to views that blithely reject well-established facts. The views themselves may or may not be hateful, but they are always delusional. Such views seem like an innocuous theory, but they often aim at creating a nationalist, sectarian fundamentalism.Examples of non-hateful extremist views include:
The Buddha was born in Sri Lanka.
Anicca doesn’t mean impermanence.
The original Pali manuscripts at Aluvihara exist.
Pali fundamentalism (Chinese texts are all Mahayana, etc.).Yeah . . . I would’ve brought this up at the Sutta Central forums especially coming across what Lal wrote about how the Buddha mentioned that we all should give the opportunity to listen to other teachers/teachings and discern the truth for ourselves. But I’m banned from the Sutta central forums . . . As one can see, If you say/believe/think that Anicca doesn’t mean impermanence, that’s an extreme view at Sutta Central . . .
What I’m about to type out was sent to me a few months ago from someone in Sri Lanka. I’m typing this out not to criticize / cause hate / or slander anyone. I hope you all will feel the same. I’m just typing out what was sent to me . . . It is what is . . . As well, it’s kinda related to some of the things that I want to mention about at the end of this post.
Start – – –
1. Peacock dances to impress to the audiences in front but is backside is exposed. With mass media support, Vibajjawada bhikkhu’s portray themselves to the Sinhala Buddhist society as guardians and custodians of Buddha Sasana. However, the hidden private life stories that have come to light are disturbing with child molestations, sexual scandals, alcohol abuse, suppression of evidence and active politicking to cover them all up.
2. Vibajjawada Bhikkhus do not give heretics to answer in public forums or mass media; thus seeks all exclusive the attention. The peacock does not want any other males when he is displaying too.
3. Hate speech, heinous insults to the Noble Sangha by Vibajjawada are harsh and unpleasant. The hysterical calls of the peacock are a far cry from good looks, in the attractive spectrum.
4. Vibajjawada clan are always hellbent to academically defeat “heretics” using their Oriental language expertise especially of Brahmanic lingua franca, Sanskirt — A forbidden language for translating his Noble teachings to by the Buddha. The Peacock’s are highly also highly combative and are deadset on defeating the rivals during courtship.
Before coming across the Buddha Dhamma, I came to realize that it was unfortunate, but at the same time very fortunate, learning/being exposed to what I came across before the Buddha Dhamma. I believe I came across about certain mundane things / truths about humanity on our current planet Earth that Lord Buddha shielded from us. There’s no doubt to me that the Buddha knew about these things, but choose to shield these things from us. I can understand why . . .
It was unfortunate because if I didn’t have a strong mind or ended up coming across the Puredhamma, I would probably be in full despair right now. But ended up being fortunate because of having come across the puredhamma and as well given me the ability to understand about Anicca, Dukkha, Anatta on a deeper “mundane microscopic” level. Also allowed me to verify the 31 realms of existence based on what the Buddha taught without needing any super powers, especially the realms below humans.
At the beginning of this post, I mentioned about “being on the same team”. What I’m about to say, whether you believe it or not, I don’t really care. I just want to let everyone that reads this post to know that, even mundane things about/on this planet is not what it seems.
Child abuse, child sexual exploitation, child sacrifices is one of the favorite hobbies / past times of the many people in power today. There’s certain groups/families that literally own this planet from charities, education, finances, entertainment, governments, government agencies, etc . . . They literally control and own it all on this planet. Let’s say during the current times they do not have the best of intentions for humanity or what they think is the best for humanity is actually very twisted. In their eyes, we’re nothing more than slaves/cattle, experimental subjects and disposable objects for their own enjoyment/pleasures.
Even though I have a lot more to say, but I think I better stop here. After all been said, the most important idea / concept that I hope everyone to consider is Anicca khayatthena or “Decadence” and how it can affect humanity as a whole on a planet.
May all of us living beings attain the supreme bliss of Nibbana as soon as possible.
Hi Aniduan,
I didn’t listen to all of Ven. Amadassana Thero sermons, I’m not sure myself either. I asked someone and if I receive some answer or find out myself, I’ll let you know.
with Metta,
Just wondering if anyone have come across or heard of any Buddhist monks that experienced adverse side effects of practicing incorrect meditation techniques?
Forgot to add that I rather not have anything to do with the 31 realms of existence even if it’s pleasurable and that if I would spend most of my time in the heavenly realms. It’s better to stop drinking the bottle of poison (the world) even if it taste sweet and gives pleasurable feelings.
Hi DanielSt,
I understand that we’re curious beings and have our own interests and the things that we’re interested in.
My only comment on this topic is that, what you just wrote or what your asking. Does it help you see the world as Anicca, Dukkha, Anatta or Nibbana as Nicca, Sukha, Atta or help you put an end to suffering?
You don’t need to respond to my question, I’m just hoping you can see where I’m getting at. Anyways though, I’m at least glad to see that you’re thinking / contemplating on such topics instead raga, dosa, moha :)
with Metta,
Thank you Lal and DanielSt for sharing that essay / article. It’s the first material that I have seen that describes the drawback’s / dangers of meditation in such details. It will be a good resource for me to share with others to warn them of the possible dangers when meditation is done incorrectly.
Ahhhh . . . It’s been awhile since that discussion . . . Where I’m at today is that I’m in the process of finding/feeling/seeing that even being in the heavenly realms is still suffering and meaningless/pointless.
If the Buddha or someone made me an offer that
a) If I give up on attaining Nibbana in return I would get to stay in the heavenly realms for 364 days and only go to the apaya’s for 1 day. Or I can stay in the heavenly realms permanently.
b) I’m guaranteed to attain Nibbana if I have to spend 364 days in the apaya’s or a X amount of time in the apaya’s, but I’m guaranteed to attain Nibbana.
I would always choose option B
It’s taught by the noble one’s and Lal has mentioned that one should see suffering based on wisdom and not based on vedana.
Even if we spend 99% of our time in the heavenly realms and if one believes that there’s less “net” suffering because of that. I believe that person is still seeing suffering based on feelings (vedana).
I have contemplated on some of the sufferings that may occur in the heavenly realms. I thought I would share some of these. Some of the things I’m about to share is based on speculations, although not without good reasons, as well more details could be given.
1). There’s a law in economics called “the law of diminishing returns”. I don’t know how applicable that is to our true reality, but that idea / concept resonates with me. Through my own personal experience and observation, to me it seems like the more we keep doing/experiencing the same thing over and over again, no matter how much we like it or enjoy it, the less pleasurable/enjoyable it becomes over time. I believe that’s one of the reasons why we always look for new experiences and such. As well, even if we enjoy/like a particular experience so much that even by experiencing the same thing over and over again and never get bored/sick of it. Eventually we will get old and the five senses starts to decay, we won’t be able to use the five senses like we did when we were younger to get the same enjoyment out of that experience that we like/enjoy so much. So even if our minds like it so much, but eventually our body will not allow us to get the same enjoyment.
This is just speculation, but I believe possibly Deva’s and Brahmins would experience something similar (with their minds). One example of this are stories about the fall of Cakkavatti’s. As well Waharaka Thero mentions about how the brahmas descend to the world to become humans, after the formation of the world. “They recall past memories of how great it would be to be human. They fondly remember human nature and wish to be in that state. This is speculation on my part, but I believe it’s possible that Brahmas in the heavenly realms might even have such thoughts especially when they are near the end of their bhava/jati. What this tells me that even Brahma’s might eventually get bored / unfilled with their jhana’s or whatever it’s that experiencing in the rupa, arupa loka’s and would like to experience kama raga. (Speculation)
When I think / contemplate about sensual pleasures in the heavenly realms, for example as a Deva. Although it might be very enjoyable at the beginning, partying, having sex, seeing beautiful sights, living in a palace etc . . . But if I keep doing these things over and over again, I feel it would become less and less enjoyable as time goes on. Because this is what I can observe when I contemplate and reflect back on my life.
2) Burning from the 11 flames. One would still burn from the 11 flames in the heavenly realms. One could argue that one doesn’t burn from the first 3 flames of raga, dosa, moha in the heavenly realms. But one would still burn from the flame of jati, jara, marana, soka, parideva, dukkha, domanassa, upayasa.
3) Sankata
From my own understanding, I believe it would be very difficult, if not impossible to find other teachers that’s on par / level with Lord Buddha’s. The consistency, details, and clarity of the Dhamma taught by Lord Buddha’s, I simply have no words or believe any words can do justice to describe how intelligent / amazing Lord Buddha’s are.
Just take Sankata and the naming of each of the 5 stages that Lord Buddha uses. I can use this to describe / explain to myself the connection between sankata’s and how it leads to anicca, dukkha, anatta. I hope Lal will eventually fix / write with more details on sankata’s since the post / link “Root cause of Anicca – Five stages of Sankata’s” no longer works and I believe it’s such an important teaching to understand. Anyways to make a long story short, one of the stages of a Sankata is adinava. What I have learned is that one of the ways to understand/see what adinava is, is that Adinava = Anicca, Dukkha, Anatta. From my own understanding, I believe what all living beings experiencing are Sankata’s. So even if one is in the heavenly realms, one would still be experiencing Sankata’s and what is one of the 5 stages of a Sankata? Adinava = anicca, dukkha, anatta.
I consider sankata’s to be a bottle of poison. Being attached to sankata’s is like drinking from a bottle of poison. If one is attached to sankata’s, that’s like drinking from the bottle of poison and one would have to experience the effects of poison or from the sankata perspective, one would have to suffer the bad consequences (adinava) of anicca, dukkha, anatta.
To end this post off, from one of Waharaka’s Thero desana’s, subtitled:
“Atteeyathi was explained as the vexatious nature, then the Lord Buddha showed us what is meant by “Anicca” that is vexation. This unfavorable vexatious nature should be held in contempt and should be ashamed to associate with. This vexatious world should be rejected. If one understands this particular fact, if one understands the nature of vexation, worries and frustration, it becomes clear that one is chasing immense vexation with the wrong impression that one is enjoying gratification.”
I believe some confusion might have arisen due to what was discussed below, although I’m not 100% sure.
“There are also cases of people, who have parts of their body removed, but still feel body sensations in that area (“phantom hand”). Are these sensations generated from the utuja kaya, which is still there?”
– Yes.
“Isn’t it possible for vipaka to affect utuja kaya, which in turn can lead to sukha/dukha vedana arising?”
– No. That is why hell-beings have “solid bodies” that can feel the bodily dukkha vedana.
While we’re on this topic, I have 2 questions of my own right now.
#1. Does preta’s have a āhāraja kāya or karaja kāya? I believe so, but not 100% sure.
#2. To me, it seems like there’s a connection between pasada rupa’s and utuja kaya. It seems like if there’s no utuja kaya, there would be no pasada rupa’s, they go hand in hand. Would this be fair to say?
with Metta,
In regards to the Buddha that only arise in Jambudipa. Over a year ago, I read a book called The Buddhist Cosmos
I remembered reading that only Buddha’s are born in Jambudipa from the book, so I went back to it and quickly scanned over it and here’s what I found.
It mentions in the book:
“On the other hand, the humans of Jambudipa surpass those of Uttarakuru and the Tavatimsa devas in the three qualities of;
Sura – Heroism
Satimant – Mindfulness. In the deva worlds there is only happiness and in niraya only misery and neither of those conditions is conducive to mindfulness; only among the humans of Jambudipa is there a suitable mix of the two
Idhabrahmacariyavasa – Here it is possible to live the holy life. As the commentary says, only in Jambudipa do Buddhas and paccekabuddhas arise, and only here it is possible to follow the eightfold path in fullness (AN-a 9:21).
I’m not sure what source is (AN-a 9:21).
Some other clue’s from the book.
“The Anguttara Commentary adds a note to the effect that there are never two Buddhas existing anywhere in the universe at the same time and argues from the absence in the canon of a single mention of Buddhas in another world-system”. This is an odd and extreme position to take, and seems to obviate the need for a special “field of birth” altogether.”
“The Tisahassimahasahassilokadhatu is cited as the extent over which the Buddha can, if he wishes extend his radiance and the sound of his voice.”
“The majjhimadesa is the place where Buddhas, paccekabuddhas, cakkavatis and other great and noble beings are born (An-a 1:170)”
“It is considered relatively rare to be born in the middle country, more common but less forunate to be born in the boarder countries where bhikkhus and bhikkhunis seldom travel and the dhamma is not heard (AN 8:29)”
“Although it is the rule that only cakkavatti can arise in a world-system at any given time (AN 1: 278)”
Hope this helps.
I’m very hesitant to mention about this, but since I’m already mentioning about the book and seeing Lal mention about something, I thought I would say a little of something . . .
Lal mentioned: “But there is the issue of time too! – Time is better spent on learning Dhamma concepts”
Over a year ago when I was reading the book that’s mentioned at the beginning of this post. Something really really resonated with me.
– “There will come a time when the lifespan of humans is just ten years. Amongst these people, girls will reach the age of marriage at five years old. Among the people with a lifespan of ten years the flavours of butter, ghee, oil, honey, treacle, and salt will have disappeared. Among them, the kudrusaka grain will be the chief foods, just as rice and meat are today.
Among the people with ten year lifespans, the ten ways of right conduct will have completely disappeared and the ten ways of wrong conduct will prevail. Among them, the word kusala (“moral”, lit. “skillful”) will not exist, so how could moral actions exist? Among the people with ten year lifespans, there will be no (respect for) mother or father or samanas or brahmins, nor for the elders of the clan. Now those who do show such respect are considered praiseworth, in that time it will be considered praiseworthy to lack respect for mother and father.
Among the people with ten year lifespans no account will be taken of mother, aunt, mother-in-law, teachers wife or other such revered women. The entire world will go together in confusion, like goats or pigs or cocks or dogs or jackals. (The sub-commentary makes the meaning clear; they will take their own mothers and so forth “as if they were their wives”). Among the people with ten year lifespans, fierece animosity, anger and hatred will arise. They will have the minds of killers. Between mother and son, between father and son, between brother and sister, fierce animosity, anger and hatred will arise. Just as when a hunter sees his prey, they will have the minds of killers.
And among those people there will come to be a seven day “sword time” (sattha-antarakappa). They will perceive one another as if they were wild beast. Sharp swords will appear in their hands (the commentary explains that anything they hold in their hands, even a blade of grass, will turn into a weapon). Taking the swords, and crying out, “There is a beast! There is a beast!” they will slay one another.” (DN26)
I have always thought that one of my strengths is observation. We also come from different backgrounds and paths that leads us to the dhamma. Based on my own observation and what I have learned before and after coming across the dhamma. I’m seeing many current worldly events / situations playing out and have observed the current humanity decline in moral value’s and intellect that I believe would eventually lead humanity to such an outcome mentioned above.
I actually wrote a little bit more details what I mentioned above and about this “time issue” but decided to delete it. If there is a “time issue”, it’s even more significant now then ever before. Many of us really don’t have much time left in our current lives and even if we do have “some” time, decay and illness and worldly difficult circumstances are coming faster to us (humanity on this planet) then ever before.
May we all use our remaining time wisely and may we all the living beings attain the supreme bliss of Nibbana as soon as possible.
I’m not sure if this post is relevant to what was just discussed. But I believe this is a pretty good post and might be useful in some way to what was just discussed about “atta”.
Two other sources for listening to the dhamma besides what’s already mentioned are:
Lal recommended this Thero’s desena’s on this website if one hasn’t already seen / come across. It’s unfortunate that there’s not many desena’s by this Thero in English
This other source, one really has to use their discernment. One might be able to find some teachings that might be helpful to them on the path.
Understanding Buddha’s Teachings
Since Dharmayai Obai is mentioned, in case anyone is interested, Dharmayai Obai might be looking for transcribers for the sermons. They have a project going on where the transcribed sermons are shared with people who are deaf (not able to listen to the dhamma). I’m actually currently in the process of transcribing “Drop the telescope get the microscope” sermon. If anyone is interested in possibly helping Amandassana Thero transcribing his sermons, you can e-mail me at [email protected]
May we all living beings attain the supreme bliss of Nibbana.
Thank you Lal for doing your best to explain such a complex subject.
What I have realized to be the most important thing when learning the Buddha Dhamma is to understand / get the general idea of of what’s being taught and making sure it’s consistent with the other teachings in the Buddha Dhamma. So far what I have learned from this website, I find pretty much everything is consistent relating to the other teachings in the Buddha dhamma. Because of seeing this consistency and what’s being taught in the Buddha Dhamma, it really changed the way that I saw and understood about the triple gem.
Currently, it seems like some of the finer details about the Buddha Dhamma, we might not be able to work out due to our own level of understanding and some teachings in the Tipitaka might require the commentaries or Arahants to explain it clearly and fully.
Fortunately, it seems like some of these more fine details are not necessary needed for one to attain magga phala. Although it might be useful/beneficial to people with higher magga phala attainments, but what’s most important is attaining magga phala. There’s many stories about people attaining magga phala from just hearing a few words or verses of the Buddha Dhamma. So this show’s me that finer details aren’t always necessary to attain magga phala.
What we have discussed in this thread, it’s something that I might revisit it in the future. But for now, I’ll leave it as it is and will continue to focus on learning and practicing the basics of the Buddha Dhamma so that I can continue to build an unbreakable foundation in regards to what I have understood about the Buddha Dhamma. Thanks again Lal,
May all attain the supreme bliss of nibbana.
