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SADHU SADHU SADHU 🙏 🙏🙏
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Hi Hugo, no defense for anyone.
Sometimes, written messages do not represent the emotions of the person who wrote them; they may come from the reader.
For example, when words use all capital letters, is it emphasis or anger? It all depends on the context.
I think we are all learning together here, and no one is expressing anger in this discussion.
Our goal is to eliminate sin (defilements), and it would be very funny if we discussed it with emotion.
Arahants are not empty shells; Arahants are like normal humans (outward appearance), but they have eliminated ditthi, sanna, and citta vipallasa. Every decision-making uses wisdom, and their actions only become kiriya and no longer become kamma (karma).
If you want to follow or understand a little about Arahants, you must start from the earliest sotapanna stage, eliminating miccha ditthi (ditthi vipallasa), then trying to eliminate sanna vipallasa, and finally citta vipallasa. As far as I know, even when 2 Arahants meet, they do not know that the other person is an Arahant unless they admit to it (or the Buddha says so).
We will not understand how Arahants are if we still have vipallasa.
The easiest example is sanna vipallasa; you think Mr. Lal’s writing is short if he is emotional, when in fact, his text is neutral, but you believe it is emotional.
With metta waisaka
Question 10: The Arahants are not empty shells. Your question is a bit strange. If the moment is true, then the arahant will check on you, and then make a wise decision.
With metta Waisaka
Hi brother Saurabh, I don’t know what level your understanding is at, maybe it is higher as I think.
But the point I want to comment on is your fear of being born in the apaya realm.
In my opinion, this fear should not create a thick wall to move from Sila lokiya to lokutarra. I mean, you do good because there are benefits or rewards… In my understanding, this is the result of reflecting on Mr. Lal’s writing. The quality of sotapanna is truly understanding the fruitlessness of violating morals because it will lead to greater suffering.
Then automatically the precepts will be maintained at all times until the bad traits are changed, so that the condition of being born in the apaya to bear fruit no longer exists.
For example, in this life, if you have a tendency to get angry you create conditions for you to end up in prison in the future (because being angry can make you hit people and so on).
My suggestion, often discuss it / read / reflect on the concept of dhamma.. Maybe in this digital age, making friends with noble people is getting simpler, like this website, if there are no noble people in your area.
Meditate often on anicca, dukkha, anatta, asubha or paticca samuppada, the 4 noble truths from the moment your eyes open until you fall asleep (it is difficult but you will get used to it if you do it continuously)
Try to practice the 8 fold path as much as you can..
There will be a day when You understand and know that this kind of action will close the condition to the apaya realm and know the taste of nibbana, that moment is not made up, so that your view of every moment in this world is very clear about anicca, dukkha, anatta, asubha, and will followed by your behavior or tendency to avoid moral or immoral actions based on kilesa..
I also want to ask for opinions from Mr. Lal and friends here, my thought complications:
In recent times I have been contemplating about asankhata and sankhata, in my opinion contemplating the concepts of the Buddha’s dhamma is a form of meditation for Lokutarra understanding because in the mind, we contemplate things that are rooted in VIJJA. while beings are born in samsara because they have thoughts about worldly concepts (conditioned) in the paticca samuppada pattern that is rooted in Avijja..
When continuously contemplating the concept of the Buddha’s dhamma is done, one will gain awareness to reduce attachment to world so that the shackles of the mind will collapse until reaching arahanthood..
My weakness since thinking about this concept I became lazy to meditate formally.
The advantage is that in the past from opening my eyes until falling asleep maybe my mind was 0.1% alert to bad thoughts, words, and deeds. But now it has increased maybe 2-5% in 17 hours..
Hopefully Mr. @Lal will comment on my complicated thoughts, is it deviant? Thank you🙏🙏🙏
Hi brother Hugo,
I know what you mean. Believing in these gods as long as you do good is better than doing actions that harm other beings, but this is only a temporary cure.
When you are about to die, you only remember these gods compared to Buddha, Dhamma, and Sangha.
That’s normal because (sorry) ordinary people don’t understand the path of Lokutarra (higher path). They only understand lokiya (the mundane).
So they ask for protection from entities so that their hearts are calm in undergoing death, like a Placebo effect..
Let’s say you reach heaven, but that will have an end..
And most likely will end up in an Apaya realm again when the time in heaven is over..
And so on you go around in Samsara..
In my opinion, our wrong benchmark in undergoing spirituality is the increase in MOHA, LOBHA, DOSA
There is nothing wrong with every being seeking its spiritual goal, depending on their comfort level/understanding; the important thing is that you do not harm other beings.
If you want to be a god, brahma, arupa bharma, that’s the choice of each being.
If you harm other beings, you yourself will also suffer; this is worse.
Worldly happiness is when you get something conditions, but there is supramundane happiness by letting go..
If you are tired and want to be free from all these conditions, Buddha offers medicine (the eight-fold noble path), which leads to NIBBANA.
With metta waisaka 🙏
Okay, brother Hugo..
I mean, there are two types of RUPA, external and internal..
External rupa will run as it should.
Like a stone in the river, it will not cause us suffering.
Internal rupa is the form of the stone in your mind, and when you generate tanha on the object of the stone in your mind.. For example, you want the stone not to be carried away by the river current, but in reality, sooner or later, it can be carried away by the river current. Then there arises a feeling of dislike (dukkha) when you face the reality that does not match your expectations (anicca), impermanent, changing, wavering…
In fact, the stone is not yours, and you cannot control it (anatta).
Another extreme example:
When the weather is fine, you are very happy, but we cannot control the weather according to our wishes (anicca), when the weather changes you become sad and can even cause anger (dukkha) which will be vented on others, thus causing negative karma, which can result in you being reborn in the animal realm (dukkha), and you cannot control the weather because it is not yours (anatta), and in the end you are also helpless in the process of being reborn in a lower realm (anatta).
You cannot become a puddle of water, a rock, or the weather. We are living beings. Unlike living “things,” living beings have a mental body. So you cannot compare if you were born in a puddle of water.
Why can’t we get out of the flow of samsara? We always do something in vain, fruitless, and with no results (anicca). When it is anicca, then dukkha and anatta follow.
______
I also admire Bhante Buddhadhasa, his writings on the prison of life, and the section “attaching to the scriptures.”
From there you can contemplate the scriptures even if you have tanha with defilements (lobha, dosa, moha), the scriptures will become anicca, dukkha, anatta.
Although the scriptures are neutral, but when the scriptures are in your mind (internal Rupa) it can be the cause of your staying in samsara.
Try to contemplate carefully.
The saying goes, when studying, empty the cup first when receiving teachings.
You temporarily abandon the old concept, briefly translated as impermanence, suffering, no self.
With the concept explained by Mr. Lal.
I also started learning from the beginning like you, recognizing this simple translation, but my progress was difficult to develop at that time..
With metta vaisaka.
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Namo Buddhaya
As we know, the Buddha taught the Dhamma for living beings to see the world in themselves, not judging from external things to achieve purity
Anicca is one package with dukkha and anatta, that’s why we call it tilakkhana..
Like the analogy of a puddle of water evaporating, is there any suffering there? Water evaporates because of one of the characteristics of anicca, but it will not be suffering for us if we ignore it, day and night, rain and shine, and so on.
Suffering (dukkha) comes when attached to the sense input (puddle of water) when you are dissatisfied the water changes because it evaporates (anicca), even though the puddle of water is not yours, you cannot control it or use it as a hold, protection (anatta).
Try to reflect, if you only use the simple translation example on anicca, dukkha, anatta only on this puddle of water..
Where is the suffering and non-self in this water?
__________
I would like to know your opinion about
Sabbe shankara anicca
Sabbe shankara dukkha
Sabbe dhamma anatta
The above 3 things would be strange if we do not see them in internal form (mental formation)
Sorry my English is bad, I hope my message can be captured well and correctly.
With metta waisaka
Hi pathfinder, kamma comes from good and bad sanhkara.
For example, in this life you give me an apple to insult me, your mind is full of “san“. In the next life, you like apples and feel offended if you are given $100. Thus, the kamma vipaka you receive is $100, so it is a bad thing that comes back to you.
And your reaction to that new kamma vipaka will create a new kamma bija, and so on.
That’s my opinion.
Hi
1. I was born into a Maitreya Buddhist family. Then I found many things that did not fit, then I became agnostic.. After some time I reflected on injustice, differences, why we were created, why we were created if only to be used as toys, after a long search I found the concept of tilakkhana, paticcasamuppada, 4 noble truths, and all of that according to me is in line with logic, the turning point I found this puredhamma, the concept of tilakkhana is very clear (thank you Mr. LAL, and all my friends in the community here). Long story short, in deep contemplation I firmly believe in Buddha, Dhamma, Sangha.
2. I actually do not follow any school of thought, but coincidentally the one that is closest to it is the Theravada school. Because looking at it historically.
3. For me, the way to build our belief is first we have to think objectively (why we were born in different religions, families, statuses, social) and think neutrally, see the truth universally and then match it with the teachings. A simple and extreme example in Buddhism does not recognize the existence of a creator and that is in line with the logic that those who kill and are killed are purely due to cause and effect, there is no destiny or destiny that is previously scripted.
4. In my opinion, it is rather difficult to convince people unless the person has a ready mind and is compatible with the dhamma, we can only show the reality of life with the dhamma slowly and when he is ready he will automatically become convinced.
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Regarding the birth of opapātikā yoni in the human realm, if I am not mistaken, I once heard a lecture by a bhante in my country, a woman who was born spontaneously in a tree. I forgot the video and the sutta. 🙏
Hi triplegems, I’m also quite interested in this material.
First about flatearth have you ever seen a pale blue dot, a photo taken by voyager (the farthest object made by humans on this planet.
For the shape of the planet earth I agree with NASA that its shape is round, but my perspective on the structure of our solar system is not yet valid. The reason as far as I know the farthest object sent has not reached the outermost point of our solar system is another thing, it doesn’t really matter to me personally.
For humans why there are no fossil discoveries I have 3 thoughts, I have seen writings that say humans (manossa) are creatures with superior souls.
1. The creature called human at that time did not have a solid body.
2. Maybe during the dinosaur era, human bhava at that time was not suitable to be born on earth because it had run out of the 80,000 year cycle to 10 years.
3. This is my wild thought, humans billions of years ago had a different form than humans today.
Things in the world are very complex, we are like microorganisms that think a glass of water is the world, even though there are rivers and oceans, we will not be able to express the whole world except a Sammasambuddha.
Buddha once explained that the knowledge he gave was only a handful of leaves in his hand, which he did not tell as many as the leaves in the entire Jetavata forest (correct me if I’m wrong) that shows how complex this world is.
Every being has their own world of mind, as Mr. Whynot said, more or less like this “different worlds different minds, different minds different worlds.” Every being has their own version of the world.
And people will definitely gather with the same thoughts and world.
Like me, my thoughts agree and believe in the world of the Buddha, the Buddha has shown a more logical law of karma, punabbhava, the nature of the world (tilakkhana), paticcasamuppada, the 4 truths of the arya.
The simplest example that we can see everyday is the difference in the condition of each being. Why is it different? Why are new species of living beings discovered every year? Why is it like there is no justice in this world if we use the perspective of no-punabbhava.. Only the sammasambudhha can explain very-very well and in detail like abhidhamma. And Buddha also has incomparable love, his love wants beings to be free from the trap of samsara. There is no benefit for Buddha to lie, he previously left power and wealth.
From this small thing I am very strong in believing in Buddha, dhamma, sangha.
Sorry in advance if there are many mistakes that are not right in quoting the sutta, because I am not a person who has a good memory, and sorry also if my English is bad. With Metta waisaka.
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Now let’s try to change positions. Why is it that the one who feels the fruit of suffering is the B, if the one who makes the bad seed is the A?
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It is very difficult to see how Karma works, unless one is a Sammasambuddha, because during our time in samsara, there are so many punna/apunna actions that we have done. All of them have the potential to produce results in the future. And also karma occurs almost every moment through thoughts, words, actions. From this contemplation, I know how important it is to live in the present, not to mourn the past or yearn for the future. We must do anapanasati every moment until our Gati changes and moves forward. Developing on a spiritual level.
Sadhu, sadhu, sadhu
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