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In these situations the Buddha’s instructions are all to do with the ‘internal’: remaining unaffected ,having compassion towards the offender/s and radiating Noble Metta, and with that as basis, radiating It to all beings everywhere. MN. 21.
Now you will be taken for a weakling, a coward, for the world will praise its own! (Thag 6.12 : “When you know that the other is angry, you act for the good of both yourself and the other if you are mindful and stay calm. People unfamiliar with the Teaching consider one who heals both oneself and the other to be a fool……remember the Simile of the Saw…remember the simile of the Child’s Flesh” (SN12.63)). Here ‘one who heals both oneself and the other’ refers to the one who sees that there can be no effect without a cause. “This abuse, this pain I am going through, is deserved. But I will not prolong this tit-for-tat into future births by retaliating. It stops here. ‘ Only one needs to see this..
There is also the debate between Sakka and Vepacitti (SN 11.5), with the panel of judges drawn from both camps (devas and asuras) in the end declaring victory to Sakka.
I hope this helps.
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Indeed so, Lal.
Whatever is there elsewhere in the suttas supporting what you are asserting about jhanas …. jhanas do not hold any appeal for me. I tend to skip anything touching on the matter, not because they are irrelevant, but because to me they are irrelevant. That must be the reason why I find that the two sutta I referred to suffice for me.
Had I only started my statement, “The buddha here….”…you would perhaps not have had to emphasize that the two sutta do not apply for those who are into jhanas. Pardon me for it.
Ever grateful,
In AN 10.63/64 it is clearly stated that Sotapannas and Sakadagamis ( along with, of course, Arahants) conclude (idha nittha) the Path in this realm, the Kama loka. The Buddha makes no provision for the eventuality of jhanas, ‘Ariya or anariya’, propelling them upwards into brahma realms.
It is not Lal.
I was referring to the thread #27533 with exactly the same title, Pathaamasancetanika Sutta, not the one started by myself which you make reference to.
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The marked distinction in scope and outcome between anariya and Ariya Bhavana that Dawson touches upon is gone into to a striking degree in “Metta, Muditha, Karuna, Upekkha – Dhamma Q&A Session 2121-09-12′ in The Waharaka Thero series of discourses .
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#07 in the Series is out.
And for those who have not noticed, the Waharaka Thero Waruna Site has of late been uploading
one desana in a week or so.
May all progress to final deliverance from suffering and attain the Bliss of Nibbana
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Thank you Saket,
I habitually check this site for new uploads and had been waiting for #06.
Much Merit to you
Thanks Lal,
I am no one to be able to spot errors in translation, since I do not know Sinhala. Best I can do is remark on places of inconsistency with Dhamma where it appears so to me purely in the English translation in itself. I too have still to ‘read’ (in my case) the desana.
My immediate aim was to make it available to others as soon as possible, seeing that for some tomorrow may be too late. So,
Thank You.with Metta
Latest Waharaka discourse with English subtitles.
“The nature felt while receiving rūpa-jhāna & arūpa-jhāna”
Go to ‘Waharaka Thera Waruna’ site. It is the first vid on the left, with the detail
‘premiered 2 hours ago’, duration 1:04:32.Lal, please provide the link in the proper manner, will you?
You had better not post the link, Lal. That is why I did not bother sending it to you. The Buddha’s
Community is not a humorous institution . . . that was the first thought that occurred to me and making
that accessible here, of all sites..Those who are just curious can simply google it.
Those three pairs of ‘up-and-down’ arrows are not follow-up sections. They indicate the vertical range of
what is applicable to the left of them horizontally (according to the three lokas) delineated by the horizontal black lines.The large ’empty’ rectangle results of necessity…..as do the two smaller ones to the right.
