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Compliments to all the participants in this thread. Great question brought forth by Saket and others in this and other threads, even I didn’t / couldn’t think of some of those comments or questions being asked.Insightful and helpful responds by Lal as usual. Tobi sharing his thoughts and own understanding of the dhamma in this thread and not being completely satisfied with some of the explanations. I always believe that “it’s better to be wrong, than blindly believing that I’m right”. Several times, Lal and others have helped me to correct any wrong views and understanding of the dhamma that I might have had. I’m really glad that both Saket and Tobi brought up / mentioned the things that they did. In the end from discussions, what I hope for is that myself and others are able to receive answers / feedback that can benefit our practice and help to correct any wrong view’s and misunderstandings that we may have in regards to the dhamma.In regards to Saket question and Lal’s respond. If I have understood this correctly and by using my current jati (life) as an example. Any kamma that was done in my current and previous bhava / jati through the akusala-mula P.S. cycle within 91 maha kappa of this jati, those “certain” kamma vipaka’s can manifest within my current life (jati). But some other “certain” kamma vipaka potent before the 91 maha kappa from this life time is nullified.From other’s more knowledgeable than me on this topic, it’s mentioned that it hasn’t been stated “if” or “the duration of time” before aparāpariyāyavedanīya kamma (that can bring rebirth) will be nullified.From what I can see, it would make sense that aparāpariyāyavedanīya kamma (that can bring rebirth) would either be:(A) have a longer duration before being nullified than “other (weak?)” kamma vipaka potentials that falls within 91 maha kappa of one’s current bhava / jati.Or(B) It’s something permanent (imprints or records) like the nama gotta. (What I can think of at this moment) “maybe” with energy (vinnana) potential making contact with those imprints or records give rise to bhava / jati.But only from the same life stream vinnana can give energy potential to those imprints or records (one’s own panchakkhanada). When one attains Nibbana, those imprints or records stop recording, but would still be available for those with super powers like the Buddha’s to view.From my own life experience and what I can observe, my belief is that there’s got to be “something” that’s recording / imprinting / inscribing, etc., my every single thoughts / sights / feelings, etc. If there is no such a thing, how would my memory work? So, it’s my belief that there’s got to be “something” out there carrying out this mechanism.From the sutta’s, I’m not 100% certain if I’m remembering this correctly, but sometimes when someone attained parinibbana, it’s mentioned that they are no where to be found. Besides the obvious understanding that they are no longer anywhere in the 31 realms of existence. Maybe an additional / supplemental way to further explain what happens to a satta who has attained parinibbana is that the recording of the thoughts, sights, etc., (panchakkhanada) stops and that there is no further / into the future panchakkhanada of that satta to be viewed, even by those with super powers.An example that I can think of to better / further describe what I’m trying to say is that by imagining myself (TGS) as movie director / creator / and acting in my own movies. Myself being in a movie is like having a record / imprint of my panchakkhanada for myself and other’s to view. As long as I’m alive and making movies, my panchakkhanada would keep accumulating / recording. But let’s say this (I, me) life stream have attained parinibbana, then my panchakkhanada would stop accumulating / growing / recording or that TGS will no longer appear in anymore future movies.If someone were to say “what movie will TGS appear next?” We can’t say what movie will TGS appear next because he’s no longer in this world, but we could still say what movie TGS has appeared in before parinibbana since we have records of what movies TGS has appeared in and we can re-watch them.Something I would like to mention is that I would like to apologize as I haven’t put much time and effort into what we’re discussing here as this is not where my mind and effort is currently at. I’m just throwing out some ideas and it’s possible it might have some flaws / inconsistencies.I know someone mentioned about the nama gotta in another thread. Can Saket question and what it’s being discussed here have some kind of relation / connection to the nama gotta?In regards to Lal and Tobi discussion here, I believe sometimes asking / answering some basic / fundamental questions first could be beneficial. I have observed and sometimes guilty myself that we sometimes get so caught up in details, that we don’t realize or see that a more basic or fundamental question might be helpful as well for the discussion or our own understanding. I believe one of these questions relating to what’s being discussed is that “can there be a living being without rupa? or the 5 aggregates?”If there cannot be a living being without rupa, then what kind / type rupa would this be in the highest arupa realms?Currently I don’t know how much more time and effort I’ll put into thread, just hope whatever was mentioned can be of any help and stand for corrections if there was any mistakes or misunderstandings.The correct translation is, “Thinking: ‘They did wrong to me, but that is only a result of a previous (unavoidable) kamma, you get rid of resentment.”
I had a life experience that can relate to Lal’s translation.In 2019 while working at a job, I was already learning and practicing dhamma. Although far from perfect in practice, I did my best. I felt I fulfilled my duties and responsibilities and beyond as a worker and colleague. Never missed a day of work. Did my best to avoid akusala kamma especially vaci, such as not talking bad or behind people’s back, etc . . .I felt I was in good relations with my co-workers or so it seems . . . Long story short, one day at the end of my shift, my manager told me that I was being demoted (lesser paid). I was so surprised, I truly felt “what did I ever do while working here to deserve something like this?”. I felt my work performance was excellent, never done wrong to anyone at the work place and the demotion was unjustified and unfair.I don’t remember if I ever asked why I was being demoted. I was pretty upset at that time and knew that I shouldn’t say more because I might get even more upset. Thought it was a good idea to get out of there asap.My suspicious was that one or more of my colleague “influenced” my manager, making my manager believing and being influenced, leading to my demotion. What was most upsetting was that I never talked and minimized any bad thought that would harm my colleagues in any way. In fact, I felt I did more positive things for them than any wrongdoings.At that time I had two choices, either quit or choose to work there with lower pay, with people that I felt backstabbed me and being labeled as someone that got demoted (bruised ego).I think I just said something just like “okay” to my manager and got out of there as soon as I could to cool down. After removing myself from the contact, some time later, I thought of “what if that was from some current or previous lives’ vipaka?” After thinking like that for some time, I was mostly able to stop the wheeling of dukkha, although there were traces / remnants left.In the end I decided to stay at the workplace (only for a month and half longer). One of the two major reason’s why I chose not to quit at that time was because I believed that it was a really great opportunity for me to practice the dhamma, I really felt that.Imagine working / being in constant contact with the people who you felt had betrayed / backstabbed you and not giving into hate towards them and trying to forgive them. It was difficult at the beginning, but as time went on, I was able to slowly forgive others. At the time of quitting from the job, I held minimal to almost no resentment towards others and bitterness towards the situation that occurred.It was really thinking along the lines of “They did wrong to me, but that is only a result of a previous (unavoidable) kamma”, that helped me forgive others and to move on from the situation.
When I reflect back on my life from the last 10 plus years, mostly whenever some kind of event / situation / circumstance that seemed negative, unpleasant, undesirable, unwelcomed, etc., was happening at that time. At a later time, it turned out those events and experiences was actually beneficial and favorable for me. As I was placed in better conditions / situations (like work environment and other things) and the experiences helped with my dhamma practice in the long term.1 user thanked author for this post.
“To me this is a very big deal. I don’t know if I’ll ever go into why this so . . . because there’s so many layers to this . . .”
Actually I come to realize that it’s not that of a big deal, which I’ll explain at a later time. But it was something that I wasn’t aware of, but could be used to learn of it. In a way I was surprised and rushed words, spoken too soon.
I was going to say as well . . . “If that’s the case, then we would’ve all have attained Nibbana many times . . . “
The reason’s why I said this was because to indirectly hopefully share an example of where one can use the dhamma where one is learning / understands for discernment. One of the other ways to express what will be mentioned.
I’m sure everyone here knows about the sansara process, how we have been reborn in the hells and heavens without a discernable beginning. I believe in our previous life, we all had attained the 4 jhana’s and been born in the highest of heavens. My understanding is that the 4th jhana is related to upekkha. If we all had attained the 4th jhana some time in our previous lives and that if by achieiving / remaining in upekkha can get rid of or eradicate seeds, thereby leading to no more new fruits. Then wouldn’t we have already attained nibbana and many times over?
One can force mind to be equanimous for only so long. Then again one will start to create merits or demerits.
One can also get attached to equanimity.
“They have good description about end goal, but they don’t share any methodology about how to mold mind to permanently behave in the said equanimous way.”
I can’t say my book learning or understanding of upekkha is much, but from understanding so far, it seems like the permanent way to mold the mind to behave “in the said equanimous way” is by developing and having Lokuttara Samma ditthi leading the way.
I can’t say I know or have understood everything being discussed here, but is this one of the uncertainties / questions / main gist that’s being raised here?“Mano sankhara never get to the abhisankhara stage.”” In context, there is some possibility that mano sankhara could be read as abhisankhara.”Candana Bhikkhu’s new video ‘Goenka Cult’ vs The Dhamma
I just woke up and came across the thread Lal mentioned, but I’m about to head off to work so I haven’t had the time scrutinize everything in the thread or watch the video’s (which I might later on), but I quickly scanned through the comments and something really really caught my eyes.
“I have also been to the Davos WEF summit. And while I have seen Goenka’s UN talk in 2000
I never knew about Goenka’s WEF Davos involvement.But now it all makes perfect sense… especially given how Klaus Schwab’s top man, Yuval Noah Harari, is (or was) a Senior AT.
Here you have one of the highest most influential people in the entire World Economic Forum
Yuval Noah Harari, also acting as one of the highest teachers in the Goenka group (cult)
where Harari is “teaching” people meditation as a Senior Assistant Teacher (AT).”To me this is a very big deal. I don’t know if I’ll ever go into why this so . . . because there’s so many layers to this . . . but thought of sharing the link that relates to this discussion . . .
“Is it really true that by remaining equanimous we can “get rid of or eradicate seeds, thereby leading to no more new fruit?”
I was going to say as well . . . “If that’s the case, then we would’ve all have attained Nibbana many times . . . “
– “Every time you remain equanimous with the sensations, i.e., not react to them, you get rid of them. So by remaining equanimous, these “seeds” get eradicated, leading to no more new fruit.”
Is it really true that by remaining equanimous we can “get rid of or eradicate seeds, thereby leading to no more new fruit?My understanding is that “seeds aren’t necessary get ridden off or eradicated by remaining equanimous . . .”
I hope what is mentioned can be helpful for our learning and understanding.
I read the pdf several years back. At that time, I must’ve had questions about and thoughts of learning more about Buddhist cosmology and came across the book.
I can’t say I have studied or know alot about Theravada orthodox teachings on Buddhist cosmology, but depending on what’s meant by “the accuracy of the book”, I believe it would / should? fall in line mostly with Theravada orthodox teachings. Included in the title of the book, “according to Theravada and Sarvsativada sources”.
Based on my understanding at that time and currently, I can’t say how accurate all the things mentioned in the book are, but I believe it should be accurate enough that it can help one to get the general idea about the topic and the different subjects. I mostly read quickly through the book, but I do believe the book gathers Theravada teachings and sources on the subjects in one book.
If one does read it, my advice is to use one’s discernment and decide on what to take in and discard or use or not use from the book. I believe the materials in the book can possibly be used to cross reference, compared, and additional information about the different realms and beings.
But in my opinion, the material’s in the book are not the most important area / dhamma teachings to focus on.
One part of the book that did drew my interest or I was most interested in (focused) was the part about devolution of humans and the future of humanity, which is the agganna sutta. Puredhamma also has a post and materials on that sutta.
By comparing and relating the two materials mentioned, as well Venerable Waharaka Thero subtitled English desana on anicca. The experiences benefited my learning of “anicca khayatthena”.
Much merits to LDF, DanielSt and others for their meritorious intentions and deeds in disseminating the Pure / true dhamma !!!
May their and others wholesome intentions and deeds help us all living beings to attain the supreme bliss of Nibbana !!!
Saddhu saddhu saddhu !!!
No issues with desktop/laptop and the website does load faster than before the transition.
I got the website working again on my mobile phone. Maybe there was something wrong with my cell phone, browser or myself when I tried earlier to access the website, but now everything is working fine again. Sorry for the false alert.
I don’t know if it’s just me, but this / the puredhamma.net website is not working properly on my mobile phone.
The menu and search button is not working properly. No drop down menu list appears (nothing happens) when I click the menu button from my mobile phone browser.
The only way that I can access the other pages / posts when accessing puredhamma.net on my mobile phone is to scroll down to all the way of the main page and use the sitemap link.
I’ll definitely look into the video and the other animated stories from the YT channel.
Thanks for sharing Saket!
– “If a person were to learn anything about the Dhamma, what would be at the top of the list?“
This is just from my own personal journey and experiences. At the beginning when I first started learning from this website, I was reading and learning whatever seem interesting to me at that time. I could say I was all over the place, but then I thought to myself that I should build a solid foundation understanding of the Buddha dhamma and should put more focus on certain teachings. What that meant to me at that time was focusing on the Tilakkhana, specifically on anicca, then onto dukkha and anatta. The amount of time and effort that I have put into learning and practicing the Tilakkhana is approximately anicca 50%, dukkha 35%, anatta 15%. I believe by learning / understanding the Tilakkaha, it would also help me with understanding of the other dhamma teachings as well, such as the four noble truths.
What helped me with learning and understanding the Tilakkhana besides reading / learning from the Puredhamma website is watching / learning from Venerable Waharaka Thero subtitled desana’s.
Venerable Waharaka Thero know the Tilakkhana series
Even though I don’t understand what’s being said besides from the English subtitled, but listening to Venerable Waharaka Thero teach / speak increased my faith and confidence in I was learning from the right teachers / source (Venerable Waharaka Thero, Lal and others). I have mentioned this many times before, but I have never come across any dhamma teacher in my life that teaches / can teach like Venerable Waharaka Thero.
Another important dhamma teaching one should at least get the general idea is Paticca Samuppada. Initially one doesn’t need to know or understand everything about P.S. but very beneficial to at least get the general idea / understanding of it.
What’s mentioned and emphasized here on Puredhamma is that one should stay away from akusala kamma and initial kusala or moral / wholesome deeds as much as possible. From what I have seen you mentioned before about yourself, I’m sure you’re already doing this.
What I found to be beneficial on the path as well is to be flexible with one’s learning and contemplation. What this mean to me is that there are times when I want to focus on a specific dhamma teachings or subjects during contemplation or meditation. But at times no matter how hard I try or want to, nothing comes to mind or my mind doesn’t want to focus on certain dhamma teachings at that time. So I just keep trying to find a dhamma teaching that my mind is willing to latch onto at that moment and go from there. As well everyone has their own characteristic / traits of learning, there might be certain dhamma subjects / topics that’s more suitable to each individual learning at the time.
– “what are the top subjects that a Sotapanna (not a Sotapanna Magga Anugami) undertands?“
Without going into further details, a Sotapanna would know yoniso manasikara. See’s / understands this world as anicca, dukkha, anatta and nibbana as nicca, sukha, atta. Besides contemplating on the tilakkhana, I can’t stress enough the importance of focusing the mind on nibbana as well.
I haven’t / didn’t share everything that would completely answer your questions, but I’m sure others can mention additional insights / information that can benefit you.
LDF mentioned:
– “To understand how rebirth is full of suffering read this single page document”
– “Even 9 months of pleasure vacation pales in comparison to one day of harsh intense suffering“
It’s kinda interesting that this was brought up because several years back on here, I mentioned and we discussed something similar.
In addition to what has been mentioned by LDF and others, I thought I would share a recent realization / understanding that I have come to that’s related to this discussion and hope it can help others in any way.
– “Suffering due to unsatisfactory experiences“
– “sense objects nor senses themselves are satisfactory or can be satisfied“
I’m currently on vacation traveling aboard. On a long distance flight, I was able to fly business class due to my wife work benefits. For the last few days, I have been living in luxury, doing luxurious things. I’m sure many others would like to be in the position that I’m currently in on this trip and in my lay life.
I would rate my lay life a 9 / 10, with 10 being the best life one could possibly live. It’s somewhat difficult for me to express everything that I would like to in words on how I exactly feel about all of this. What I can say is that I still carry out kama raga due to my anusaya’s, asava’s and gati. Even experiencing all the assada’s and sukha vipaka’s on my current trip and in my lay life, a part of me finds it all stressful, vexing, unfulfilling and meaningless.
– “All pleasures in saṁsāra are filled with dukkha“
Based on “part of me or in back of my mind” I really don’t see the point of hoping or wanting to continue seeking pleasant / pleasurable experiences or sukha vipaka’s in this world, even from the heavenly realms. If I could spend 99.99% of my “all” my bhava’s / jati’s in the sugati’s (rupa and arupa loka’s) instead of attaining nibbana, I would not want to make such deal / trade. But that’s only possible when I have broken all the 10 fetters.
Why I would say something like this is because my current understanding / view is that any assada or sukha vedana / vipaka’s experienced doesn’t really relieve one of dukkha. It only temporary relieves or covers up the hidden or not evident dukkha that one goes through. It’s like taking a pain killer for chronic pain.
I believe it’s evident, easy to see and understand dukkha and sukha based on vedana, but more difficult with wisdom. To me, seeing and understanding dukkha with wisdom means to see dukkha as a process or mechanism rather than just based on (vedana) feelings. Based on this scrutiny, to me it doesn’t really make sense that I would want to continue the samsara journey even if I could spend 99.99% of my bhava’s / jati’s in the sugati’s.
I believe the only time when one is really free from dukkha is when one’s thoughts are of kusala (with lokuttara samma ditthi) or on nibbana. So even if one is vacationing or existing in the sugati’s without thoughts of kusala or nibbana, are they really free from dukkha during those times / moments? Thinking or seeing based on vedana would seem so but if it’s based on wisdom, I would not believe so.
