sutta on kamma, meditation

General discussion of issues related to Theravada Meditation, e.g. meditation postures, developing a regular sitting practice, skillfully relating to difficulties and hindrances, etc.
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auto
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sutta on kamma, meditation

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Some thoughts on meditation:
https://suttacentral.net/an5.34/en/sujato wrote: “Sir, can you point out a fruit of giving that’s apparent in the present life?”
“sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?

“I can, Sīha,” said the Buddha.“Sakkā, sīhā”ti bhagavā avoca:

“A giver, a donor is dear and beloved to many people.“dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo.
This is a fruit of giving that’s apparent in the present life.Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.
sandiṭṭhika,
https://dictionary.sutta.org/browse/s/sandi%E1%B9%AD%E1%B9%ADhika/ wrote:PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Sandiṭṭhika,[cp.BSk.sandṛṣṭika Divy 426] visible; belonging to,of advantage to,this life,actual D.I,51; II,93,217; III,5; M.I,85,474; A.I,156 sq.; II,56,198; S.I,9,117,IV.41,339; Sn.567,1137; Vism.215 sq.-- As sandiṭṭhiyā (f.) at J.VI,213 (Page 677)
It doesn't mean visible in a sense of seen or known. It is visible in a context of ceto. After cetovimutti it doesn't matter if you were doing good or bad since there won't be rebirth happen.
https://suttacentral.net/an5.34/en/sujato wrote:‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti.
no difference,
https://suttacentral.net/an5.31/en/sujato wrote: As a renunciate, the one who was a giver would surpass the other in these five respects.”Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”“Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”“Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimuttin”ti.
Peeps who claim there is no kamma are wrong, since cetovimutti won't happen without meditation, regular actions boiling down to mindfulness a'la nekkhamma to develop samadhinimitta, samadhi becoming visible to ceto.
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