Forum Replies Created
-
Posts
-
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.
#1. Would you know if the Pali word that’s being translated as “meditation” in that verse is bhavana or some other word that’s used for meditation?
If it’s “bhavana” or something similar, would this be an example of mundane usage of certain words or the context of the words that require further clarification? Or the Pali word that’s being translated as meditation in that verse is a different word?
#2. I know jhana’s are not required for magga phala or to attain nibbana. But would it be correct for me to say that jhana’s are required for abhinna powers? If that is so would “meditation” and jhana’s here have some form of connection?
#3. I’m not sure if Santati personally killed anyone during the battle, but this might be the second instance where I noticed a human killing other human’s and still able to attain Arahanthood within the same Jati, with Anguliamala being the first. It seems like having fulfilled the paramites that enable’s one to attain nibbana can even override any akusala’s kamma’s done as long as they aren’t the bad anantarika kamma’s and are fortunate enough to receive teachings on the Dhamma directly from Lord Buddha. I’m sure such instances are rare, but I have not heard of any stories where Arahants have helped a human being that has killed other human beings and attained Nibbana within the same jati like the Buddha did. Would this be an example of one of the Buddha’s special abilities The miracle of instructions (anusasani patihariya)?
#4. Would Santati and Ven. Cūḷapanthaka be an examples of an ubhatovimutti Arahant? Someone who attains cetovimutti and pannavimutti at the same time?
#5. It seems like in order for someone to attain abhinna powers, one would need to have attain cetovimutti which is to do with jhana’s, Is this correct?
Greetings and welcome ZenLife,
I wish you the best on your journey!
Not really advice, but I can say PureDhamma is one of the best resources in English to learn the Buddha Dhamma or anything related to the “truth” about this world, which I have looked for 15 + years. Your really fortunate to have ended up here, just like I was and probably others. Of course, this can only be decided for yourself.
I was able to make significant progress on my journey thanks to the teachings on this website. As well Lal and others on this forum doing their best to answer our questions and sharing resources that is of benefit for our journey.
I hope PureDhamma will be of benefit to your journey and may it help you and all the living beings attain the supreme bliss of Nibbana.
with Metta,
Thank you SengKiat and Lal,
Just wondering what book is SengKiat quoting from?
The reason for asking what I did is because I’m coming across “Youtubers” claiming that they have attained Arahanthood when according to the Buddha Dhamma that I have come to understand/know, they clearly have not.
I was thinking that it would be a compassionate thing for me to at least attempt one time to try to get them to really question themselves if they really have attained Arahanthood. To me, it’s never too late for one to admit their mistakes and possibly walk on the noble 8 fold path in the future.
But after observing the P.S. of these people, I feel they might have gone too deep into their delusions or the anatta nature. Even though I haven’t attempted to reach out to these people yet, but for some reason I feel that no matter what I say or try to tell them, it won’t reach them. If I’m not careful, they might even end up hating me. Instead of trying to do good, I end up doing harm . . . One of these teachers says/teaches Nibbana is Sansara . . .
The worse part is these people also have followers. I was planning on warning them, but after seeing their comments praising these claimed Arahants. If I did such a thing, they might end up hating me as well.
In mundane terms, it’s sad to see such things happening while feeling anatta (helpless) to do anything for these people, besides metta bhavana.
In supramundane terms, to me this seems like an example of the meaning of Dhamma. What one must bear. Seems like the way it is. . .
From what I have understood so far, the most practical thing that I can do for others is to contemplate on the Dhamma and do metta bhavana.
with Metta, Theruwan Saranai.
Would ego be in the vinnana? While avija is the fuel or cause of ego.
One of the reasons why I say this is because Vinnana is taught as “our future expectations and hopes we have for this world”. We have these expectations and hopes because of avija. Having expectations, hopes, etc . . . as long as one thinks this way, to me it seems like one will always have the view of a “self” or ego in this thinking process.
As well, at Arahant stage, one gain’s Samma Nana, to me Samma nana is the key to remove avija and mana. An Arahant would still have vinnana until death of the body, but they would no longer be fooled by the vinnana and avija. They would truly see this world as it is.
Thanks for trying to explain this to me y not. I watched the youtube video’s on Lal’s post. Not an easy concept for me to understand with math and numbers especially when I’m a poor student in math. :) I’ll just keep things simple in regards to what y not and Lal said.
“There are infinite living-beings in this world.
– Even if an infinite number attain Nibbana, there ALWAYS will be an infinite number left.”That’s all I need to know for this topic :)
Thank you for your time y not and Lal.
I just wanted to say thank you Lal for having answered my inquiry.
“Dealing with average humans causes distress in the mind, even for a Buddha. ”
– I’m starting to find having long drawn out mundane conversations causes distress to my mind.
Thank you me1 for the Thanissaro Bhikkhu English translation. The part I’m wondering if the English translation can be improved upon is:
“ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā”
(Bhikkhu Brahmali)
“But this is a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure.”(Thanissaro Bhikkhu)
“But this generation delights in attachment, is excited by attachment, enjoys attachment.”It’s from Mahakhandhaka
https://suttacentral.net/pli-tv-kd1/pli/ms
Section:
5. Brahmayacanakatha
Second paragraph.
Thank you Lal
me1
– You can also think of it this way, this comes from my own understanding and contemplations. Imagine yourself as cause and effect, how would you keep the party going or Sansara or effects? If there are no causes, can this universe exist? Who or what provides the causes for effects to take place?
“Why can’t ignorance rise again?”
– Based on what Lal said, as well you can find clues to your question on what is a Satta and what Sakkaya samudaya, sakkaya nirodha.
– Ignorance doesn’t need to rise again, because ignorance is what this world is or cause and effect or Paticca Samuppada. This is how it is and always will be. This isn’t confirmed by anyone, just my belief as of this moment from my contemplation, observations and evidences that I see in the Buddha Dhamma. I believe this world or universe or cause and effect nature is avija (ignorance) and being in this world is very unfavorable for us living beings. The most obvious evidence pointing to this is the three characteristics of this world, Anicca, Dukkha, Anatta and others. The only saving grace of our existence is being able put a stop to the rebirth process, or being able to cultivate wisdom to remove the avija (ignorance) as a Satta. But ignorance will always remain and be a part of what this world is or cause and effect.
Lal says:
“Even if an infinite number attain Nibbana, there ALWAYS will be an infinite number left.”
– I wonder why is that so. :) My answer would be what I have written above.
