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Lal: “vinnana to the trunk of a banana tree (which has no “hardcore” or essence); one becomes tired at the end.”
– At my current understanding, “harāyati” means something similar. Are interpretations and explanations like; no essence / essenceless, no intrinsic value, worthless, meaningless and others is the right concepts used to explain the meaning of harāyati? There seems to be a connection to anatta as well?
Recently I came across an article that mentioned similar information.
In this article, it mentions similar things, in addition to some possible challenges scientists that are critical of the Big Bang theory face from their peers and the “establishment”.
“By the way, I am quite impressed by the progress of LayDhammaFollower. I learned that he is only 23 years old. Sadhu! Sadhu!! Sadhu!!!”
Sadhu! Sadhu! Sadhu! LayDhammaFollower. When I was 23 years old, I was playing video games and partying my life a way.
Sadhu! Sadhu! Sadhu! dosakkhayo, nice catch and noticing.
May all of us living beings attain the supreme peace and freedom of Nibbana
I came across a discussion here at Puredhamma a few weeks back. I’m not sure if it’s completely relevant to this discussion, but I thought it might have some minor relevance.
“Wrong English translations of Aniccha, Anatta, Sakkaya ditthi… etc”
About 4/5 down the page, there’s a list of contemplation objects based on aniccānupassanā, dukkhānupassanā, anattānupassanā.
In the Petakopadesa post where Lal mentions “There are even more words used to describe anicca in another Tipitaka Commentary. It is not necessary to analyze each of them”.
I’m not sure if Lal was mentioning about this commentary (Patisambhidamagga)? For my own practice, I don’t / haven’t contemplated on all those contemplation objects. I thought it can be of benefit to a Buddha dhamma practitioner to be at least exposed to it.
Much merits Lal for the alternative translation! This has provided me with new insights into understanding more about anicca nature.
What I noticed is that here at Puredhamma, one of the posts mentioned Aniccam khayatthena. “Because one’s hope for enjoying (rupa and the other aggregates) will only lead to one’s demise (aniccam khayatthena).” Now seeing in the Petakopadesa mentioning something similar on how anicca nature induces one to engage in immoral deeds. I believe a connection I was able to make between the two concept or words “sampapana” and “aniccam khayatthena” is:
“Due to anicca nature of the 5 aggregates, it induces one to engage in immoral deeds (sampapana). (One of the reasons why anicca nature induces one to engage in immoral deeds is because we’re never able to fulfill our wishes / desires / likes, etc and we keep trying to especially through akusala deeds) and if one desires or hopes to enjoy / obtain the 5 aggregates that’s of anicca nature, it will lead one to demise (aniccam khayatthena).
This is an observation that I made, I thought I would share it.
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The question to be asked is: “Is there a way to check who is teaching the correct Dhamma?”
The only way to do that is to “find holes” in a given interpretation.
– If I may add, through one’s practice as well.
What I can say is that the Buddha dhamma that I learned from Venerable Waharaka Thero, here (Puredhamma Lal), other Puredhamma participants here and other thero’s / teachers that teaches the dhamma that leads to nibbana. I can clearly see the change in my mano, vaci, kaya sankhara’s compared to 10,5,1 years ago and recently, the change has been quite dramatic . . .
On DW, I pretty much almost went through most of the comments (not all) in the topic about the teachings of Ven. Waharaka Abhayaratanalankara Thero. As much as I can see, pretty much no one was able to refute (to my satisfaction) on what Lal posted on there. I wrote extra information about this, but decided to delete it since there’s no benefit for me to say more about this topic.
Anyways . . .I feel the Buddha dhamma situation out there is quite the mess . . . People not being taught properly; when the chance to learn and comprehend the dhamma that leads to nibbana comes, many are not able to see and use it. Through my browsing experience through Buddhist forums, I often see many . . . repeating questions being asked, some none beneficial or important and some is just a total waste of time and mind energy. Some discussions end up in arguments, with commitment of vaci abhisankhara involved. It seems likes some are there to “have fun”
It’s like . . . they go there to learn or have fun . . . but end up blocking their own path to Nibbana through akusala mula p.s. Never really thought about this deeply, but now typing this, I’m asking myself does it make sense to do something like this?But ya . . . it’s quite . . . depressing and disheartening (best way that I can put this, but not really since I have been down this road so so many times before . . . even in the mundane world ) to see the current state of the Buddha dhamma and the practitioners of the Buddha Dhamma. Recently, I came across a post that shared a part of a translated sutta, I never knew such a translation was out there.
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Variant: ānāpānassati → ānāpānasati (bj, pts1ed)”
“They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
There are many more people out there that know more Pali and read the sutta’s more than me. But after seeing how those “bhavana’s are being translated into English, I was kinda shocked . . . It’s up to each person to decide what is right / correct for them . . .But my own understanding of those “translated bhavana’s” is totally different than what’s being translated as.
So fortunate . . . to be able to come across other explanations / teachings that makes sense, different from what’s usually taken at face value . . . Otherwise, I might try to see ugliness in everything and get patigha or try to huff and puff my way to Nibbana.
At our current time, coming across and being able to see / comprehend some truths from the Buddha, Dhamma, “Sangha”, Venerable Waharaka Abhayaratanalankara Thero, Puredhamma (Lal), us forum participants here, and other teachers of similar Dhamma. I feel / know that we are some of the most fortunate living beings in this world. May we all satta’s be able to come across the Buddha dhamma that helps us to attain and attain the supreme peace and freedom of Nibbana.
Thanks
Based on what you shared and the suttacentral translation, some additional words / idea I thought up for vivicceva kāmehi” and “vivicca akusalehi dhammehi”. Disengaged, dissociate, breaking away, withdraw and there’s possibly others.
You mentioned “In the fourth Ariya jhana, basically, all anusaya are absent, including the avijja anusaya.”
I take it that only Arahants and the Buddha can attain the fourth Ariya jhana?
I have been contemplating about certain dhamma concepts these last few days and it does have some connection to what Dipobhasadhamma mentioned here.
Dipohasadhamma mentioned “I am (at present) at a loss for WHAT this seed of consciousness is”.
I would like to share a comment for scrutiny. From what I have understood and in one of the simplest way I can describe what “seed of consciousness is” or “what” we are on the most fundamental level (to make a long story short) is that it’s “packets of energy” (karmic energy) with avija and tanha. From this packets of energy with avija and tanha, it give rise to our world. While that I’m typing this, I believe I can also call this “packets of energy” with avija and tanha the hadaya vatthu or a satta or kamma bija and probably some other names.
I’m not sure if this helps, but in a Venerable Waharaka Thero youtube discourse where I seen the similar analyses and it’s probably the same video Tobias mentioned. It’s mentioned in English subtitles.
“Petakopadesaya – an important atuwa book also contains this analysis. Also Patisambhidamaggaprakara volumes analyze these concepts similarly”
In addition to what Tobais mentioned about viparinama dukkha and annatha, my thinking is that viparinama dukkha is “expected changes” to one what dislikes / not wish or desire for. Such as old age, sickness, death, being separated from what one likes and having to associate with one dislikes. Since we know that any sankata will eventually evolve towards decay and destruction (vayo sankata lakkhanan), that’s why I believe viparinama dukkha is “expected changes”.
While a sankata is in existence, it’s subjected to “unexpected changes” and if these unexpected changes are not to our liking or not what we wish or desire for, then that cause us dukkha dukkha. (titthassa sankata lakkhanan).
Yesterday when I was contemplating on this subject, I was able to see another / additional way of describing what dukkha dukkha is and how anicca is connected to dukkha dukkha. As well using the tilakkhanan and the first noble truth to connect with the 3 sankata lakkhanan (although I could be mistaken).
Thank you for your reply Tobias.
May we all satta’s attain the supreme peace and freedom of nibbana.
Tobias G mentioned “5 stages of a sankata, which is not explained in Tipitaka. There we have only 3 stage: arising, viparinama, death.”
The Pali names for the 3 stages of a sankata, are they assada, adinava, nissarana? Or is it are they something else?
An additional post enRaiser can look into
I apologize for my second question as it wasn’t clear and end up causing some confusion. It seems like to me I must’ve erred in what I was thinking. But thanks to this discussion, I was able to gain some new valuable insights and helped to remind me / review / contemplate with new possibilities and understandings.
Thank you both Lang and Lal for your time and help. May we and others talk again in the near future.
