The teachings of Ven. Waharaka Abhayaratanalankara Thero

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2600htz
Posts: 823
Joined: Fri Aug 27, 2010 11:37 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by 2600htz »

Ontheway wrote: Thu Oct 14, 2021 3:27 pm
2600htz wrote: Thu Oct 14, 2021 11:47 am Hi:

No idea if that gandhabba concept is right or wrong, but i think Lal is saying that the 5 aggregates of humans can remain in a subtle body even after death of the physically dense one. And that subtle body still is not eternal or to be classified as a soul. Eventually that subtle body ends his lifespan and that is when those 5 aggregates are destroyed and a next existence is fueled by old kammic energy and this new "rebirth consciousness".


Regards
Hi.

No Sutta support this idea of subtle body. If one understands the five aggregates as it is from Suttanta texts, one surely cannot say that any of those aggregates are of those forms. Wasn't the Buddha said: "Yamkinci samudaya Dhammam, sabbam tam Nirodha Dhammanti"? Since these five aggregates are subject to arising, they are too subject to ceasing. If that is the case, how is it possible to have remnant of five aggregates in such state after ceasing? That's is not coherent with the Dhamma.

And "Gandhabba" in Pali language dictionary, defined in this way:

gandhabba : (m.) 1. a musician; a heavenly musician belonging to the demigods; 2. a being ready to take a new existence.
https://www.wisdomlib.org/definition/gandhabba

It is not refer to a Soul-like state of subtle body.

Quote:
"i think Lal is saying that the 5 aggregates of humans can remain in a subtle body even after death of the physically dense one. And that subtle body still is not eternal or to be classified as a soul. Eventually that subtle body ends his lifespan and that is when those 5 aggregates are destroyed and a next existence is fueled by old kammic energy and this new "rebirth consciousness"."

If what you said is true, then it is a contradiction. Since you said there is a subtle body remained, how come there is no sutta refer to this explicitly?

If this so-called subtle body to be called a soul, that will be Sassatavada. If that subtle body wasn't a soul, then what does it called? Aren't this an endless Papanca? Endlessly eel-wriggling. And our great master the Buddha never act like that.

If you said that particular subtle body "ends his lifespan", you are classifying such subtle body as a definite living being. And this presents another contradiction. Aren't the Buddha taught us about Pancagati (Heavenly realms, Hellish realms, Human world, Ghost world, Animal realm) ? To which ever Buddha classifies those "subtle body" of dead person into? There absolutely no such teaching in the Suttas.

Lal got his idea about Patisandhi Citta wrongly. If Lal equates Patisandhi Citta as if it is a soul-like thing, then it is clearly a wrong view.

Quoting Piyadassi Thera's The Buddha's Ancient Path (1979) :

"One with an inquiring mind may ask, if there is no transmigrating permanent Soul or Self to reincarnate, what is it that is reborn? The answer is that there is no permanent substance of the nature of Self of Soul (Atman) that reincarnates or transmigrates. It is impossible to conceive of anything that continues without change. All is in a state of flux.

What we call life here is the functioning of the five Aggregates of Grasping which we have discussed earlier, or the functioning of mind and body which are only energies or forces. They are never the same for two consecutive moments, and in the conflux of mind and body we do not see anything permanent. The grown-up man is neither the child nor quite a different person; there is only a relationship of continuity. The conflux of mind and body or mental and physical energy is not lost at death, for no force or energy is ever lost. It undergoes change. It resets, re-forms in new conditions. This is called rebirth, re-existence or re-becoming (punabbhava).

Karmic process (kammabhava) is the energy that out of a present life conditions a future life in unending sequence. In this process there is nothing that passes or transmigrates from one life to another. It is only a movement that continues unbroken. The ‘being who passes away’ here and takes birth elsewhere is neither the same person nor a totally different one (na ca so, na ca anno). There is the last moment of consciousness (cuti citta or vinnana) belonging to the immediately previous life; immediately next, upon the cessation of that consciousness, but conditioned by it, there arises the first moment of consciousness of the present birth which is called a relinking or rebirth-consciousness (patisandhi vinnana). Similarly the last thought-moment in this life conditions the first thought-moment is the next. In this way consciousness comes into being and passes away yielding place to new consciousness. Thus this perpetual stream of consciousness goes on until existence ceases. Existence in a way is consciousness--the will to live, to continue.

According to modern biology, ‘a new human life begins in that miraculous instant when a sperm cell from the father merges with an egg cell or ovum within the mother’. This is the moment of birth. Science speaks of only these two physical common factors.

Buddhism, however, speaks of a third factor which is purely mental. According to the Mahatanhasamkhaya-sutta, ‘by the conjunction of three factors does conception take place. If mother and father come together, but it is not the mother’s proper season, and the being to be reborn (gandhabba) does not present itself, a germ of life is not planted. If the parents come together, and it is the mother’s proper season, but the gandhabba is not present, then there is no conception. If the mother and father come together, and it is the mother’s proper season and the gandhabba is also present, then a germ of life is planted them.’

The third factor is simply a term for the patisandhi-vinnana, rebirth-consciousness. It should be clearly understood that this rebirth-consciousness is not a Self or a Soul or an Ego-entity that experiences the fruits of good and evil deed. Consciousness is also generated by conditions. Apart from condition there is no arising of consciousness.

We give names, such as birth, death, thought-processes and so on, to a stream of consciousness. There are only thought-moments. As explained above, the last thought-moment we call death, and the first thought-moment we call birth; thus births and deaths occur in this stream of consciousness, which is only a series of ever continuing thought-moments. So long as man is attached to existence through his ignorance, craving and clinging, to him death is not the final end. He will continue his career of whirling round the ‘Wheel of Existence’. This is the endless play of action and reaction kept in perpetual motion by karma concealed by ignorance propelled by craving or thirst. As karma, or action, is of our own making, we have the power to break this endless chain. It is through the eradication of ignorance (avijja) and of this driving force, craving, this thirst for existence, this will to live (tanha), that the Cycle of Existence (samsara) ceases."

Page 64 - 66
Hi Ontheway:

Just to be clear, you are saying gandhabba is a term used in suttas to talk about "rebirth consciousness" ?. Could you mention sutta reference?.

Also two minor questions:

-the point Lal makes of people remembering very close in time past lifes as humans seems to add weight to his statements, any comments on that?.

-kinda offtopic, but when people with supernatural abilities create mind made bodies and travel to other realms. Would you consider that mind made body part of the human realm?.

Regards
Ontheway
Posts: 3062
Joined: Wed Aug 11, 2021 3:35 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Ontheway »

2600htz wrote: Fri Oct 15, 2021 1:03 am
Ontheway wrote: Thu Oct 14, 2021 3:27 pm
2600htz wrote: Thu Oct 14, 2021 11:47 am Hi:

No idea if that gandhabba concept is right or wrong, but i think Lal is saying that the 5 aggregates of humans can remain in a subtle body even after death of the physically dense one. And that subtle body still is not eternal or to be classified as a soul. Eventually that subtle body ends his lifespan and that is when those 5 aggregates are destroyed and a next existence is fueled by old kammic energy and this new "rebirth consciousness".


Regards
Hi.

No Sutta support this idea of subtle body. If one understands the five aggregates as it is from Suttanta texts, one surely cannot say that any of those aggregates are of those forms. Wasn't the Buddha said: "Yamkinci samudaya Dhammam, sabbam tam Nirodha Dhammanti"? Since these five aggregates are subject to arising, they are too subject to ceasing. If that is the case, how is it possible to have remnant of five aggregates in such state after ceasing? That's is not coherent with the Dhamma.

And "Gandhabba" in Pali language dictionary, defined in this way:

gandhabba : (m.) 1. a musician; a heavenly musician belonging to the demigods; 2. a being ready to take a new existence.
https://www.wisdomlib.org/definition/gandhabba

It is not refer to a Soul-like state of subtle body.

Quote:
"i think Lal is saying that the 5 aggregates of humans can remain in a subtle body even after death of the physically dense one. And that subtle body still is not eternal or to be classified as a soul. Eventually that subtle body ends his lifespan and that is when those 5 aggregates are destroyed and a next existence is fueled by old kammic energy and this new "rebirth consciousness"."

If what you said is true, then it is a contradiction. Since you said there is a subtle body remained, how come there is no sutta refer to this explicitly?

If this so-called subtle body to be called a soul, that will be Sassatavada. If that subtle body wasn't a soul, then what does it called? Aren't this an endless Papanca? Endlessly eel-wriggling. And our great master the Buddha never act like that.

If you said that particular subtle body "ends his lifespan", you are classifying such subtle body as a definite living being. And this presents another contradiction. Aren't the Buddha taught us about Pancagati (Heavenly realms, Hellish realms, Human world, Ghost world, Animal realm) ? To which ever Buddha classifies those "subtle body" of dead person into? There absolutely no such teaching in the Suttas.

Lal got his idea about Patisandhi Citta wrongly. If Lal equates Patisandhi Citta as if it is a soul-like thing, then it is clearly a wrong view.

Quoting Piyadassi Thera's The Buddha's Ancient Path (1979) :

"One with an inquiring mind may ask, if there is no transmigrating permanent Soul or Self to reincarnate, what is it that is reborn? The answer is that there is no permanent substance of the nature of Self of Soul (Atman) that reincarnates or transmigrates. It is impossible to conceive of anything that continues without change. All is in a state of flux.

What we call life here is the functioning of the five Aggregates of Grasping which we have discussed earlier, or the functioning of mind and body which are only energies or forces. They are never the same for two consecutive moments, and in the conflux of mind and body we do not see anything permanent. The grown-up man is neither the child nor quite a different person; there is only a relationship of continuity. The conflux of mind and body or mental and physical energy is not lost at death, for no force or energy is ever lost. It undergoes change. It resets, re-forms in new conditions. This is called rebirth, re-existence or re-becoming (punabbhava).

Karmic process (kammabhava) is the energy that out of a present life conditions a future life in unending sequence. In this process there is nothing that passes or transmigrates from one life to another. It is only a movement that continues unbroken. The ‘being who passes away’ here and takes birth elsewhere is neither the same person nor a totally different one (na ca so, na ca anno). There is the last moment of consciousness (cuti citta or vinnana) belonging to the immediately previous life; immediately next, upon the cessation of that consciousness, but conditioned by it, there arises the first moment of consciousness of the present birth which is called a relinking or rebirth-consciousness (patisandhi vinnana). Similarly the last thought-moment in this life conditions the first thought-moment is the next. In this way consciousness comes into being and passes away yielding place to new consciousness. Thus this perpetual stream of consciousness goes on until existence ceases. Existence in a way is consciousness--the will to live, to continue.

According to modern biology, ‘a new human life begins in that miraculous instant when a sperm cell from the father merges with an egg cell or ovum within the mother’. This is the moment of birth. Science speaks of only these two physical common factors.

Buddhism, however, speaks of a third factor which is purely mental. According to the Mahatanhasamkhaya-sutta, ‘by the conjunction of three factors does conception take place. If mother and father come together, but it is not the mother’s proper season, and the being to be reborn (gandhabba) does not present itself, a germ of life is not planted. If the parents come together, and it is the mother’s proper season, but the gandhabba is not present, then there is no conception. If the mother and father come together, and it is the mother’s proper season and the gandhabba is also present, then a germ of life is planted them.’

The third factor is simply a term for the patisandhi-vinnana, rebirth-consciousness. It should be clearly understood that this rebirth-consciousness is not a Self or a Soul or an Ego-entity that experiences the fruits of good and evil deed. Consciousness is also generated by conditions. Apart from condition there is no arising of consciousness.

We give names, such as birth, death, thought-processes and so on, to a stream of consciousness. There are only thought-moments. As explained above, the last thought-moment we call death, and the first thought-moment we call birth; thus births and deaths occur in this stream of consciousness, which is only a series of ever continuing thought-moments. So long as man is attached to existence through his ignorance, craving and clinging, to him death is not the final end. He will continue his career of whirling round the ‘Wheel of Existence’. This is the endless play of action and reaction kept in perpetual motion by karma concealed by ignorance propelled by craving or thirst. As karma, or action, is of our own making, we have the power to break this endless chain. It is through the eradication of ignorance (avijja) and of this driving force, craving, this thirst for existence, this will to live (tanha), that the Cycle of Existence (samsara) ceases."

Page 64 - 66
Hi Ontheway:

Just to be clear, you are saying gandhabba is a term used in suttas to talk about "rebirth consciousness" ?. Could you mention sutta reference?.

Also two minor questions:

-the point Lal makes of people remembering very close in time past lifes as humans seems to add weight to his statements, any comments on that?.

-kinda offtopic, but when people with supernatural abilities create mind made bodies and travel to other realms. Would you consider that mind made body part of the human realm?.

Regards
Hi. :anjali:
Thank you for questions, but I must say I'm not a monk nor a Buddhism scholar. I'm just a layperson student, limited only within the scope of Theravada and Pali Tipitaka. We should always rely on the Pali Tipitaka as the ultimate authority.

(1)
Lord Buddha explained many times in Anguttara Nikaya, especially the Bhava Sutta, using the simile of "seed, field, and moisture" to explain the phenomena of rebirth.

The Master said,
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti." - Pathamabhava Sutta (AN 3.76)

It was "viññāṇaṁ" that plays an important role here.

Here the Master did not said a "subtle body", or an apparition, or "Taoism' linghun", or essence, or "Adipurisha", or "breath of life".

As the Pathamabhava sutta taught, Kamma determines realms. the presence of this new consciousness, fettered by (driven by) craving and establish at one of the realms depends on Kamma (again, the understanding of Kamma must refer to Mahakammavibhanga Suttanta and Culakammavibhanga Suttanta) and from such rebirth takes place. Hence, it is not contradict with Paticca Samuppada formula, "Vinnanam paccaya Nama-Rupa", and it is not contradict with Mahātaṇhāsaṅkhaya Suttanta's teaching "mother and father in union, mother in season, the 'Gandhabba' is present; the three factors combine bring forth a renewed existence".
For here, as Piyadassi Thera also pointed out, 'Gandhabba' is referring to the "viññāṇaṁ" in Pathamabhava Sutta.

So, to say it is a 'subtle body' or 'apparition', was totally wrong.

But does that mean that "viññāṇaṁ" travel from one body to another body? Not so.

In Mahātaṇhāsaṅkhaya Suttanta, Lord Buddha rejected Sati the misguided Bhikkhu's idea that "viññāṇaṁ" wandering in Samsara again and again. So, what was proposed by Lal that something flowing from one existence to another existence is wrong too.

The term "Patisandhi citta" is mere a name given in Abhidhammabhajaniya method of exposition, to the "viññāṇaṁ" mentioned in Pathamabhava Sutta. Here, there is no difference of whatsoever.
_________________________________________

(2)
Remembering past lives is a subjective experience, which of course I don't deny. But rely on such experience without proper understanding will end up in wrong view. Here is the evidence:

“Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects his immediately preceding life, but none previous to that. He speaks thus: ‘We were created by him, by Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. He is permanent, stable, eternal, not subject to change, and he will remain the same just like eternity itself. But we, who have been created by him and have come to this world, are impermanent, unstable, short-lived, doomed to perish.’"
- Brahmajala Sutta (Digha Nikaya)

From this Sutta, we know that the past lives person remembered, whether it is through merits, meditative attainment, or Iddhis; still it is subject to wrong views if without proper understanding on the reality. Lord Buddha never encourage us to solely rely on such attainment, but instead encourage us to investigate the nature of reality with Dhamma.

Therefore, those "remembering past lives" experience is not giving a fullest picture here. Furthermore, our understanding is rooted in the Buddha, rooted in the Dhamma-Vinaya, rooted in the Ariyasangha that composed of Sotapanna, Sakadagami, Anagami and Arahanta. Why would we believe a non-Ariya person's claims on past lives that still fettered by defilement?
_______________________________________

(3)
Manomaya Iddhi is the byproduct of meditation attainment. When one masters meditation such as Pathavi Kasina or Anapanasati, capable of penetrating Jhanas... possibly, he/she can get the supernatural powers. Here, I don't put it in absolute sense because some Arahants don't have the capability to gain such supernatural power. One example is Arahant Sariputta Thera, the General of Dhamma.

And such mentally created Being is not a definite real being. It is mere a (A) byproduct of Iddhi, (B) an illusion, (C) made by the Iddhi wielder for his/her purpose. None of these related to rebirth phenomena as Lal puts it.

It doesn't contradict with the scriptures.
(A) It is mere a byproduct of Iddhi:
- As in the story of Sopaka the poor little boy. It seems, Buddha saw a poor boy named Sopaka in his vision, tied (by his stepfather) to a rotting corpse in a distant cemetery and wild jackals approaching the boy. Crying and heartbreaking, the boy lies there helplessly, to be devoured soon. The Buddha realising this, immediately created a mind-made body through His Iddhis, appears immediately in front of Sopaka accompanied with great brightness and shines throughout the cemetery. Having seen The Enlightened One, the boy gained security and was brought over to the Monastery (as if teleportation), standing face to face with The Master. Sopaka later becomes an Arahant that endowed with various supernatural powers, that time he was only 7 years old.

So it was due to the Iddhis that such mind-made body is produced. It is not related to rebirth phenomena.

(B) An illusion:
This is showed by the story of Arahant Cula Panthaka Thera.
http://www.palikanon.com/english/pali_n ... aka_th.htm

Arahant Cula Panthaka Thera created illusionary copies of himself, occupying the whole monastery engaging in different works. Quoting:

"A servant was sent to find them, and Cūlapanthaka, aware of this, contrived that the whole grove appeared full of monks engaged in various activities. When the messenger reported this, he was told to discover which of the monks was Cūlapanthaka and to bring him. But all the monks answered to this name, and the messenger was forced to return without him. "Take by the hand the first who says that he is Cūlapanthaka," ordered the Buddha; and when this was done the other figures vanished. At the conclusion of the meal, Cūlapanthaka was asked to return thanks, and "like a young lion roaring defiance" the Elder ranged over the whole of the Pitakas in his sermon."

Therefore, the Manomaya Iddhi creates only illusion, not a substantial define living force or soul-like subtle body.

(C) Made by the Iddhi wielder for his/her purpose:
This is showed by the story of Lord Buddha preaching Mahasamaya Sutta on Earth and Abhidhamma in Tavatimsa Heaven. In both events, Buddha created another form exactly same like himself, capable to question, answer, explain Dhamma. But can it be said the world now contains two Sammasambuddha? Not so because the other form is merely illusion created to aid Buddha's purpose in expounding Dhamma.
____________________________________

Lal's arguments are in no way from Suttanta and that's why Waharaka sect is so controversial in Sri Lanka. As Ajahn Brahmali always says, "Back to the Suttas".
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

https://suttacentral.net/ja6/en/chalmer ... ight=false
auto
Posts: 4579
Joined: Thu Dec 21, 2017 12:02 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Mon Oct 04, 2021 2:08 pm 3. Our minds are not active if we are unconscious or while in deep sleep. Thus, under those conditions, we are unaware of the "world" around us. But, of course, we are still alive and our bodies are kept alive by kammic energy.

- We take an action in response to an external stimulus, called an ārammaṇa. Some actions are "morally bad", some are "morally good" and others are "neutral."
- An ārammaṇa can come in on its own. For example, while walking we may see and hear various things. Most of them are "neutral" and we don't pay attention to them.
- But if we see something "eye-catching" we may even stop and take a good at it. If we hear a loud noise, we may walk away from it. In such cases, we take action based on such an ārammaṇa.
- The sense inputs coming through the 5 physical senses are easy to recognize as such. But many ārammaṇa come through the mind itself. For example, while waiting to fall asleep, thoughts about a past memory of a future plan may come to mind. We may act on those too. For example, if thoughts about an old friend come to mind, one may decide to call that friend.

What Happens When an Ārammaṇa Brings a Sensory Input?
yes
ārammaṇa is the arising instant where visible object and eye meet.
abhidhamma p148 wrote:atàta-bhavaïga – past bhavaïga
At the arising, instant of this citta, the visible object
and the cakkhu-pasàda arise simultaneously. This is
the arising instant (uppàda) of råpàrammaõa (visible
object).
uppāda,
p245 wrote:So the internal ojà and the external ojà meet
in every part of the body. The time they meet is called
the arising instant (uppàda). After this instant, the static
instant (thãti) is reached.
static instant(thīti)
p245 wrote:From this static instant the
combination of internal and external ojàs starts
producing aharaja-råpas and goes on producing them
at every small instant until the combination terminates.
it seem after ārammaṇa has arisen and while it is persisting it is producing rūpa, which are the attachments(children, cows etc)
https://suttacentral.net/an3.39/en/sujato?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote: Living in such a way,
Sohaṁ evaṁ viharanto,
I understood the reality without attachments.
ñatvā dhammaṁ nirūpadhiṁ;
is kāmaguṇa synonymous with ārammaṇa?
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

auto asked:
is kāmaguṇa synonymous with ārammaṇa?
They are different.

1. An ārammaṇa is what the mind is focusing on at a given moment.

Let us take some examples. Suppose X is reading a book in his room. His ārammaṇa is the book (or the material that he is reading).
- Then he hears a knock on the door. Now his ārammaṇa shifts to that sound. So, he looks up at the door and asks the person to come in.
- When person Y enters the room X's ārammaṇa shifts to person Y. After Y leaves, X' may go back to reading the book and it becomes the ārammaṇa again.
I hope that explains what an ārammaṇa is.

2. Kāma guṇa are pleasurable aspects of things in this world.
- Beauty is a kāma guṇa of a person. Taste is a kāma guṇa of a food. Nice smell is a kāma guṇa of perfume, etc.
- Kāma guṇa explained in the post, "Kāma Guṇa – Origin of Attachment (Tanhā)" posted on Oct 07, 2019 :viewtopic.php?f=46&t=26749&sid=4c94d6cc ... start=1110

3. So, we could say that an ārammaṇa with a kāma guṇa can make a mind attracted to that ārammaṇa.
- If one is walking on the road and sees a good looking person of the opposite sex, that ārammaṇa with a kāma guṇa (beauty) will make his mind focus on that person. He may stop and take a good look at that person, or even go and talk to her.
- While walking on the road we may see many things but we don't pay any attention to them. In such cases, they do not become ārammaṇa. Just because we see/hear/smell/etc. something that may not become an ārammaṇa.
auto
Posts: 4579
Joined: Thu Dec 21, 2017 12:02 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Sun Oct 17, 2021 7:35 pm 1. An ārammaṇa is what the mind is focusing on at a given moment.

Let us take some examples. Suppose X is reading a book in his room. His ārammaṇa is the book (or the material that he is reading).
It is sense-organ consciousness what sees the object. If visible object strikes the eye there arises an attachment(upadhi) which is ārammaṇa, this happens before consciousness stream is adverted towards the eye-door where object is seen. So the book or the letters are not ārammaṇa, these are the objects seen with the sense organ.
https://suttacentral.net/sn12.40/en/sujato?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote:“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When consciousness is established and grows, there is an inclination.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.
consciousness stream is adverted towards the sense door,
abhi.. wrote:pa¤ca-dvàràvajjana – five-door-adverting consciousness
It is always the first citta in the cognitive series of
pa¤ca-dvàra vãthis. It adverts the consciousness stream
towards the sense-door.
and consciousness becomes established and grows
abhi.. wrote:cakkhu-vi¤¤àna – eye consciousness
It sees the visible object.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Future Suffering (Loka/Dukkha Samudaya) Starts With Sensory Input (Ārammaṇa)

As pointed out in many suttas, future suffering (Loka/Dukkha Samudaya) starts with sensory input (ārammaṇa). Here we specifically discuss the Loka Sutta and the Dukkha Sutta as part of our discussion of the suttas in Samyutta Nikaya 12  on Paṭicca Samuppāda.

Previously Unheard Dhamma - Arising of Suffering Same as Arising of the World

1. I have emphasized this before. However, this is so contradictory to our perception of the world that I need to repeat it.

- An average person has a wrong "nicca view/perception" that one can succeed and be happy by striving to "make money and acquire things of worldly value" such as houses, cars, etc. That is because our time horizon is VERY short.
- Some people believe that there is no afterlife. Most of those who may believe in rebirth are too busy living this life. Both those groups focus on "enjoying life while it lasts."
- However, the Buddha pointed out that we will be reborn, and MOST of the future existences are guaranteed to be "filled with much suffering." That is true for even the most moral person living today until understanding the Noble Truths. I have explained this in detail before.
- Until that is understood, people will inevitably have the "nicca view/perception," i.e., everything is going to work out as long as we make an effort to be "successful" by getting a good job and acquiring worldly things. However, the world has "anicca characteristic."

"The World" Includes Both Physical and Mental Worlds

2. Modern science is focused on the "physical world." But the Buddha taught that one's world includes both the physical world and the mental world. in fact, the mental world is more important than the physical world.

- The Buddha defined the "world" (same as "sabba" or "all") in several different ways. All of them encompass the physical world and mental world.
- For example, the Buddha taught that everything in the world come under six dhātu: pathavī, āpo, tejo vāyo, ākāsa, viññāṇa. As you can see, the first five include everything in the physical world. Everything in the mental world comes under viññāṇa dhātu.
- The Buddha also described everything in the world as pañcakkhandha (five aggregates): rūpakkhandha, vedanākkhandha, saññākkhandha, saṅkhārakkhandha, and viññāṇakkhandha. In this categorization, the first five dhātuare included in rūpakkhandha. Viññāṇa dhātu covers the other four aggregates.

A Sentient Being Has All Six Dhātu/Five Aggregates

3. It is evident that the difference between sentient living beings and everything else (rocks, houses, planets, stars, etc., as well as plant life) is that a sentient being has viññāṇa dhātu

- All physical entities (including the physical bodies of living beings) are made of the four great elements (pathavī, āpo, tejo vāyo) and are in specific locations in space (ākāsa.)
- However, viññāṇa dhātu has no such space location. It permeates the whole space and is accessible to any sentient being from anywhere. For example, astronauts can function well on the Moon, just as on Earth. Their memories remain intact, i.e., memory has no spatial locations and is accessible from anywhere.
- Therefore, any living being anywhere in the universe will have all six dhātu/ five aggregates.

Loka Sutta (SN 12.44) - Existence in a Loka Means Subjected to Suffering

4. The Buddha starts the "Loka Sutta (SN 12.44)" by saying, "Bhikkhus, I will teach you the origin and the cessation of the world." (“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi".)

- One's world does not end at the death of the physical body. For example, when a human dies, he will be reborn with a different human body if more kammic energy remains in the human bhava. Otherwise, he will grasp a new bhava, and the rebirth will be in that appropriate realm (among the 31 realms.) That is "loka samudaya" or "origin of the world" above.
- As we have discussed, "cessation of the world" (stopping the rebirth process) happens at Arahanthood, and that Arahant will be "totally separated from this world" at Parinibbana (death of the physical body.)

5. Next, the Buddha explained how "loka samudaya" happens: “Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassa paccayā vedanā; vedanā paccayā taṇhā; taṇhā paccayā upādānaṁ; upādāna paccayā bhavo; bhava paccayā jāti; jāti paccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṁ kho, bhikkhave, lokassa samudayo."

Translated: "And what, bhikkhus, is the origin of the world? When cakkhu and rupa "get together" (paṭicca), cakkhu viññāṇa arises. Then contact with "san" (samphassa or "san" + "phassa") happens due to one's saṅgati ("san" + "gati"). As a result, "samphassa-jā-vedanā" arises; with samphassa-jā-vedanā as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. That, bhikkhus, is the origin of the world."

- I have discussed this in the previous series on "Origin of Life" stating on Jun 29, 2019: viewtopic.php?f=46&t=26749&p=518755#p518755You can review the relevant posts under the subsection "Worldview of the Buddha" there. I discussed the "Chachakka Sutta (MN 148)," which discusses sensory inputs through the six sense faculties. But we will discuss that verse briefly again.
- It is CRITICAL to note that the Buddha equated birth in any realm (loka samudaya) to be the same as the origin of suffering!
- The second part of the sutta describes how "cessation of the world" (or loka nirodha/atthaṅgama.) We will discuss that in detail in the future (see #8 below.)

Seeds for the "Origin of the World" (Rebirths) Initiate With Our Response to Sensory Inputs (Arammana)

6. Then, the verse is repeated for the other five senses. Thus, the "origin of the world" (or the rebirth process) can start with sensory input (i.e., ārammaṇa) coming through any of the six senses.

- That is explained (in summary form) in the following part of the verse: " Phassa paccayā vedanā; vedanā paccayā taṇhā; taṇhā paccayā upādānaṁ; upādāna paccayā bhavo; bhava paccayā jāti; jāti paccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
- That is how "seeds" for future rebirths accumulate with strong akusala kamma. Even though only a tiny fraction of sensory interactions lead to the creation of such "seeds" (or "kamma bija"), we all have accumulated countless such seeds over previous lives. Luckily, they DID NOT inevitably bring future rebirths, and we will discuss that. (Otherwise, no one will be able to attain Nibbāna.)
- Now let us discuss the Dukkha Sutta (SN 12.43), which comes just before the Loka Sutta (SN 12.44).

Dukkha Sutta (SN 12.43) - Origin of Suffering Same as Origin of the World (Rebirth)

7. The Buddha starts the "Dukkha Sutta (SN 12.43)" by saying, "Bhikkhus, I will teach you the origin and the cessation of suffering." ("Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.")

- Then the Buddha explained "dukkha samudaya": “Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassa paccayā vedanā; vedanā paccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo." 
- Comparing this verse with that in #5 above from the Loka Sutta (SN 12.44) makes the following very clear: "Loka samudaya is the SAME as dukkha samudaya." 
- In other words, "arising of a new world in a new birth" is the SAME as "arising of another mass of suffering."

End of Suffering (Nibbāna) Is Cessation of the World (Rebirth Process)

8. In the second part of the Dukkha Sutta the Buddha says how that suffering can be stopped from arising: "Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassa paccayā vedanā; vedanā paccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādāna nirodho; upādāna nirodhā bhava nirodho; bhava nirodhā jāti nirodho; jāti nirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo." 

- That is also the same verse as the second part of the Loka Sutta (SN 12.44.) In other words, "Stopping of the arsing of a new world (new birth)" is the SAME as "stopping the arising of another bout of suffering."
- The above verse requires a detailed discussion. We will do that in upcoming posts.
- It is a good idea to understand what an ārammaṇa is before we get into that discussion. See, "Ārammaṇa Plays a Critical Role in a Sensory Event" on Oct 29, 2020:viewtopic.php?f=46&t=26749&start=1260

9. We know that Nibbāna is the cessation of suffering. We see clearly from the above two suttas that the end of suffering stops the rebirth process (bhava and jāti).

- Of course, there are many more suttas stating the same. These two suttas are in the "Saṁyutta Nikāya 12" on Paṭicca Samuppāda that we are discussing presently.

Connection to Paṭicca Samuppāda

10. The other important point is that the above two suttas point out the connection of loka samudaya/dukkha samudaya to Paṭicca Samuppāda.

- As I have pointed out before, the Paṭicca Samuppāda process starts with "salayatana paccaya phasso," i.e., with sensory input (ārammaṇa) coming to one of the six sensory faculties.
- That is what the verse in #8 above says. As we can see, it has the following steps (in the latter part) of the Paṭicca Samuppāda sequence: "Phassa paccayā vedanā; vedanā paccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādāna nirodho; upādāna nirodhā bhava nirodho; bhava nirodhā jāti nirodho; jāti nirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti."
- I have discussed this in the previous series on "Origin of Life" as mentioned in #5 above.
-We will look at it from a bit different point of view here, highlighting the steps in Paṭicca Samuppāda.

11. The process by which that future suffering arises is (Akusala-Mula) Paṭicca Samuppāda.

- In plain English, the following happens.  One gets attached to an ārammaṇa and starts doing foolish/immoral deeds ("avijjā paccayā saṅkhāra.") Such actions are going to have future consequences, ALWAYS leading to suffering at the end.
- But that process starts only with a strong sensory input or an ārammaṇa. See, "Ārammaṇa Plays a Critical Role in a Sensory Event" referred to above.
- The critical point is that those consequences can manifest in future lives as well. Strong immoral deeds lead to future births in "undesired existences," in particular the four lowest realms.
Lal
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Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Sotapanna - One With the "Wider Worldview" of the Buddha

Introduction

1. We covered a lot of material in the recent few posts about "original of the world" (loka samudaya) and "origin of suffering" (dukkha samudaya.")

- As we saw, the Buddha equated the world's origin (with each new birth in the rebirth process) as the origin of suffering. That is because even if that particular existence (e.g., a Deva realm) may not have extreme suffering, the possibility of suffering in the future (in a lower realm) is there.
- We used direct Pāli quotes from relevant suttas in those posts.
- Some people (justifiably) stress out just seeing Pāli words. Here, I want to provide a summary in simple English to clarify the key conclusions.
- I want to do that because the concepts discussed in those posts are contrary to the views/perceptions of an average human. Once comprehend the key message, they can go back and review those posts. They may also want to carefully go through the suttas to ensure that I have not distorted a single verse.
- I welcome thoughtful discussions based on the Tipiṭaka. If my writings are contradictory to anything in the Tipiṭaka, please provide references, and discuss them. Understanding the primary message of the Buddha is ESSENTIAL before trying to follow his path to Nibbāna!

The Suffering Buddha Referred to - In the Rebirth Process

2. Many people go to meditation retreats to get rid of the daily stresses of life by calming the mind. There is nothing wrong with that. However, Buddha's teachings are there to tackle a much bigger problem.

- That problem is the unimaginable suffering in the rebirth process that is inevitable for all those who have not understood the "wider world view" of the Buddha.
- The Buddha described a world consisting of 31 realms, out of which an average human is aware of only two: the human and the animal realms. He taught that our lives don't end with the death of this physical body. We can be reborn anywhere in the 31 realms, but most rebirths are in the four lowest realms (apāyās,) where the level of suffering can be much higher than that we can see in the human and animal realms.
- We will address the validity of that "wider worldview" in the next post. Let us finish our summary of recent posts.

Suffering Is Inevitable in the World and Absent in Nibbāna

3. The main two conclusions for the previous two posts are the following:

(i) Both suffering and sensory pleasures are present in the world of 31 realms, i.e., in the rebirth process among the 31 realms. The higher realms have more happiness than suffering, while the suffering in the lowest four realms is unbearable. Since any given living being spends most of the time in the apāyās, suffering dominates this world.

(ii)There is no suffering or sensory pleasures in Nibbāna (after the death of an Arahant.) Nothing of this world exists in Nibbāna. In terms of the language of mathematics, "this world and Nibbāna are mutually exclusive." Material objects, feelings and perceptions about them, etc., all belong to this world, and NONE of them exist in Nibbāna. Even a Buddha cannot "describe" what is in Nibbāna because we don't have that terminology in this world. The only way to conclusively describe Nibbāna is to say that there is no suffering in Nibbāna; that is how the Buddha ALWAYS described Nibbāna.

- Another critical point is that Nibbāna is also, "rāgakkhayo dosakkhayo mohakkhayo—idaṁ vuccati nibbānan" ti OR "the ending of rāga, ending of anger/hate, and ending of ignorance/delusion is Nibbāna." See, for example, "Nibbānapañhā Sutta (SN 38.1)."
- Equating Nibbāna to rāgakkhaya provides a CRITICAL clue to our current discussion. We will discuss that in #7 below.

4. Only an Arahant in Nirodha Samāppati can experience the complete "Nibbānic bliss" (total absence of suffering.) An Arahant can stay in Nirodha Samāpatti only for up to seven days at a time. During this time, the physical body of the Arahant appears to be dead (even the heart stops beating), but kammic energy maintains the body temperature.

- However, one can experience more and more of the "Nibbānic bliss" as one proceeds up the four stages of magga phala. That "reduced level of mental stress" has been referred to as "cooling down of the mind" in the Tipiṭaka.
- On the other hand, bodily suffering (aches, injuries, sicknesses, etc.) will persist until the death of the physical body of an Arahant. That is because even an Arahant has to live in this world until the demise of the physical body. With the death of the physical body, an Arahant departs from this world and merges with Nibbāna (that is Parinibbāna or "full Nibbāna.") No more rebirths in this world and no more suffering!

The Reality of any Existence in This World

5. We all would like to live a "comfortable and pleasurable life" among our friends and family. But the reality is that no one has been able to sustain that EVER. Anyone who ever lived had to give up everything at death. We would not even know where we would be reborn.

- After some years, we may be reborn with a human body if more kammic energy remains in this human bhava. Until then we will only have the "mental body" or the "gandhabba kāya." Of course, even then, we don't know exactly where that birth would be.
- If there is no more kammic energy left in the human bhava, we have no idea where we will be reborn. That depends not only on how we lived this life but also on what types of kammic energies have been accumulated in previous lives.
- However, those who have attained stages of Nibbāna would have eliminated rebirths in lower realms. A Sotapanna would not be reborn in the four lowest realms (apāyās.) A Sakadāgāmi would be born only among the six Deva realms. An Anāgāmi would be reborn only in certain Brahma realms. They all will attain full Nibbāna within a relatively short time.

Importance of Becoming a Sotapanna

6. Most people cannot imagine that there can be suffering in the realms above the human realm. But we all can clearly see the suffering in the human and especially the animal realm. The animal realm is the only apāya that we can see. The Buddha has described the suffering in the other three lowest realms, and those descriptions are scary. That is why the main goal of a Buddhist is to attain the Sotapanna stage.

- Most humans cannot even fully understand the suffering we experience in the human realm because their minds are "covered" by anticipated bouts of "future pleasures" that one hopes to achieve. But anyone can see the suffering in the animal realm. Since a Sotapanna would avoid rebirth in all four lowest realms, that should incentivize one to attain the Sotapanna stage.
- Once getting to the Sotapanna stage, one will begin to see the suffering in the human realm. But a Sotapanna may still have the perception that life in a Deva or a Brahma realm could be good.
- Therefore, for anyone below the Sotapanna stage, there is no need to comprehend suffering in higher realms. But the point is that life in that higher realm WILL end, and one WILL end up in the lower realms.
- The only REQUIREMENT to attain the Sotapanna stage is to understand the "wider worldview of the Buddha." The Buddha said that just that understanding (or getting to the correct worldview) would remove an unimaginable amount of defilements.  It is the removal of defilements by clear vision ("dassanā pahātabbā") in the "Sabbāsava Sutta (MN 2)." We can see that from a different perspective too. Let us discuss that first.

"Rāgakkhayo Nibbānan” - Nibbāna Is Ending of Saṁsaric Travel

7. Without exception, the current English translation of "rāga" is "greed." However, "greed'" is "lobha." Furthermore, have you ever wondered why Nibbāna is NOT defined as "lobhakkhayo dosakkhayo mohakkhayo—idaṁ vuccati nibbānan" ti? That would be the logical choice there since the three immoral roots are lobha, dosa, moha

- The correct "pada nirutti" (etymology) of "rāga" comes from "" + "agga" where "" means to "travel (in the saṁsaric journey)" and "agga" is to "give priority." Thus, "rāga" means to "travel (the saṁsaric journey)". Here, one may not even believe in rebirth but would still enjoy the world as long as it lasts. In other words, anyone craving things in this world would have some type of rāga.
- Rāga arises because one believes there are pleasures to be had in this world (i.e., one believes the world to be of nicca nature.)" But one would NOT do highly immoral things with just rāga. Specifically, kāma rāga needs to escalate to lobha for immoral actions to take place.
- The saṁsaric journey is among three types of loka: kāma loka, rupa loka, and arupa loka (with the 31 realms distributed among these three.) As explained in Paṭicca Samuppāda, one's birth will be according to one's cravings for things in this world. When one has kāma rāga, one will be born among the 11 realms in the kāma loka. Those who have (at least temporarily) overcome kāma rāga (and cultivate rupāvacara jhāna) may still have rupa rāga and thus will be born in the 16 realms in rupa loka. Those who have overcome kāma rāga and rupa rāga (and cultivate the arupāvacara jhāna) will be born in one of the four realms in the arupāvacara loka.
- To attainNibbāna, one must permanently overcome all three types of rāga, and thus "rāgakkhayo nibbānan."

8. The relevant point to our discussion is the following: If one can understand the material in the previous two posts in this series, one would realize that future suffering is INEVITABLE unless the rebirth process is stopped. "The suffering-filled world" will keep arising at death.

- Please read that again and contemplate on it. The Buddha said that arising of any new birth (anywhere among the 31 realms) means the suffering has not stopped.
- Samsāric suffering (future suffering in the rebirth process) will not stop until one comprehends this KEY POINT.
- That is the same as understanding the "wider worldview of the Buddha" of the rebirth process among the 31 realms.
- One becomes a Sotapanna Anugāmi when starting to understand that critical point. When that understanding takes root in the mind irreversibly, one would attain the Sotapanna stage at that moment. 
- That is the removal of defilements by clear vision ("dassanā pahātabbā") mentioned in #6 above per Sabbāsava Sutta (MN 2.) That is the Noble Sammā Diṭṭhi ("Noble Correct View") of a Sotapanna.

A Sotapanna Starts on the Noble Eightfold Path with Sammā Diṭṭhi

9. It is at that point one can start on the Noble Eightfold Path as a Sotapanna. All others below the Sotapanna Anugāmi stage are still on the mundane eightfold path (a Sotapanna Anugāmi WILL become a Sotapanna.) The Mahā­cat­tārīsa­ka Sutta (MN 117) discusses the two eightfold paths; see, "Mahā Cattārisaka Sutta (Discourse on the Great Forty)."

- In the "Dutiyasāriputta Sutta (SN 55.5)" the Buddha discussed the Sotapanna stage with Ven. Sariputta. The Buddha asked, "‘Sotāpanno, sotāpanno’ti hidaṁ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpanno”ti? OR "Sāriputta, they speak of ‘a Sotāpanna’. Who is a Sotāpanna?”
- Venerable Sariputta replied: "Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti. OR "Bhante, someone who has embarked on the Noble Eightfold Path is a Sotāpanna," and the Buddha consented.

10. Furthermore, in several suttas Sammā Diṭṭhi is described as, "understanding the truth about suffering."

- That "previously unheard truth about suffering" is that "the origin of suffering is the origin of the world (with each rebirth)" as we discussed.
For example, in the "Saccavibhaṅga Sutta (MN 141)": "Katamā cāvuso, sammā diṭṭhi? Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccatāvuso: ‘sammā diṭṭhi’.
- As we saw, "dukkha samudaya" is the same as "loka samudaya;" "dukkha nirodha" is the same as "loka nirodha;" "dukkhanirodhagāminiyā paṭipadā" is the same as "lokanirodhagāminiyā paṭipadā."
- That is "dukkhe ñāṇaṁ" or the knowledge on the Noble Truth about suffering.

It Is a Sotāpanna Who Can Cultivate the Oher Seven Factors on the Noble Path

11. Therefore, one must first see the "wider worldview of the Buddha" to get to Sammā Diṭṭhi, or "the correct vision about the world." At that point, one has SEEN the unfruitful/dangerous nature (anicca nature) of this world. That is the same as comprehending the First Noble Truth on suffering. That is also the same as comprehending Tilakkhana (Characteristics of this world) and Paṭicca Samuppāda (how suffering arises due to causes and conditions.)

- A Sotāpanna WILL NOT lose that understanding even through future lives. Even if it takes several more births to complete, a Sotapanna WILL cultivate the remaining seven steps on the Noble Path and WILL get to the Arahanthood.
- That is why understanding the Four Noble Truths/Tilakkhana/ Paṭicca Samuppāda is ESSENTIAL to becoming a Sotapanna Anugāmi first. Sometimes a Sotapanna Anugāmi is called a Cula-Sotapanna, even though that term is not used in the Tipiṭaka.
- This turned out to be a long post. But the essence of the Buddha Dhamma is summarized here.
Lal
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Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Sotapannā - Just Starting on the Noble Path

Getting to Nibbāna Is a Step-by-Step Process

1. In the recent posts, I have outlined the ULTIMATE GOAL of a Buddhist. Those posts may discourage some people. They may think that they will never be able to get to Nibbāna. However, I just wanted to emphasize that it is a "previously unknown worldview." But getting to that ultimate goal is a step-by-step process. Even a Sotapanna is far away from losing attachments to "this world." But many people attribute qualities of an Arahant to a Sotapanna.

- Thus, many people waste precious time by trying to suppress sense desires. In some cases, they try to eliminate the innate sense of “me” or “a self.” That is an impossibility! Their goal should be to understand the "worldview of the Buddha" and first become a Sotapanna.  It is a good idea to read the post, "Is It Necessary for a Buddhist to Eliminate Sensual Desires?": https://puredhamma.net/living-dhamma/tr ... l-desires/
- Some others also waste time doing Anapanasati/Satpatthana using "breath meditation." Only a Sotapanna knows how to cultivate them properly. At the beginning of the "Ānāpānassati Sutta (MN 118)," Buddha clearly stated that ALL the Bhikkhus listening to the discourse had various stages of magga phala, i.e., all were at or above the Sotapanna stage.
- You can read this English translation at Sutta Central: "Mindfulness of Breathing (MN 118)": https://suttacentral.net/mn118/en/bodhi ... ript=latin Of course, the title is quite misleading, and the latter part of the sutta translated incorrectly. But the detailed description of the assembled bhikkhus proves my point. That description starts with, "Bhikkhus, this assembly is free from prattle, this assembly is free from chatter. It consists purely of heartwood.." close to the beginning of the sutta

2. The same sutta also has the following verse: "Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi." In the above translation: "I do not say that there is the development of mindfulness of breathing for one who is forgetful, who is not fully aware."

- But the real meaning of that Pāli verse is more like, "I do not teach ānāpānassati to those who do not know where to establish sati (muṭṭhassatissa) and not know how to sort out "san or defilements" (asampajānassa).
- Therefore, the priority is to understand the worldview of the Buddha that we discussed in previous posts and become a Sotapanna Anugāmi. It is also a good idea to dispel some other myths about Sotapanna Anugāmi/Sotapanna.

Sotapanna Anugāmi/Sotapanna - Knows the Anicca Nature of This World

3. As I explained in the previous post, one gets to the Sotapanna stage by removing wrong views about the world (worldly things can be fruitful/beneficial.) That is the wrong view that the world is of "nicca nature."

- We are bound to "this world" with ten saṁsāric bonds (saṁyojana.) They are "mental bonds." At the Sotapanna stage, only three of those ten bonds break, and ALL three are about wrong views only.
(i) First there is sakkāya diṭṭhi is the WRONG VIEW of a "nicca worldview." Breaking of that bond leads to the simultaneous breaking of the other two bonds.
(ii) Vicikicca is to have doubts that Buddha discovered the true nature of this world, his Dhamma is the correct world view, and his Noble disciples can end the saṁsāric suffering.
(iii) Silabbata parāmāsa is the wrong view that end of suffering is achievable by just following a set of rituals, without understanding the broader worldview.)

4. A Sotapanna has Sammā Diṭṭhi or "the correct world view" and would be able to follow the Noble Path without further assistance. A Sotapanna also knows and understands the other seven steps to get to Arahanthood. That takes place via three more stages: Sakadāgāmi, Anāgāmi, Arahant. The two primary bonds that break at the Sakadāgāmi and Anāgāmi stages are kāma rāga (craving sensory pleasures) and patigha (tendency to get upset/angry when obstacles come in the way of fulfilling such cravings.).

- The Buddha laid down a systematic way for a Sotapanna to reach those higher goals. He first described them in the Ānāpānassati Sutta. He gave more details in the Mahā Satipaṭṭhāna Sutta (DN 22.) The Ānāpānassati Sutta (MN 118) has the following verse: "Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti" OR "Bhikkhus, that is how ānāpānassati, developed and cultivated, fulfills the four foundations of mindfulness (cattāro satipaṭṭhāna)." Thus, ānāpānassati is just a brief version of satipaṭṭhāna.

It is Not Easy to Remove Kāma Rāga and Get to the Anāgāmi Stage

5. The question is: If a Sotapanna KNOWS that craving worldly things hinder getting to Nibbāna, why is it hard for a Sotapanna to lose those cravings? Why did the Buddha systematize that process to make it easier? The short answer is that even though a Sotapanna has removed the wrong views (diṭṭhi) about this world, wrong perceptions (saññā) about mind-pleasing things in the world still remain intact.

- The analogy of an alcoholic can be helpful to understand the difference. To give up alcohol, first, he must come to the right view, i.e., that alcohol is bad for health. But most alcoholics get stuck at the second step of getting rid of the "good saññā" associated with drinking. He must persistently be thinking about the bad consequences of drinking. In the same way, even though a Sotapanna KNOWS that sensual pleasures lead to suffering, it is hard to get rid of that "good saññā" associated with sense pleasures. That is where ānāpānassati and satipaṭṭhāna meditations are required.
- It is a good idea to read the post, "Saññā – What It Really Means" and understand the concept of saññā posted on September 14, 2018 (p. 31) Further details of the difference between diṭṭhi and saññā at "Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra" https://puredhamma.net/living-dhamma/wh ... nna-citta/

6. That is where many people get confused. Some people INCORRECTLY believe that a person needs to abstain from sensory pleasures completely to GET TO the Sotapanna stage. Of course, one MUST refrain from extreme immoral actions seeking sensory pleasures to get to the Sotapanna stage. But as we discussed above, kāma rāga can be removed only AFTER the Sotapanna stage. Even then, it will take a considerable effort.

- A simple analogy is an alcoholic. There is no hope of getting rid of that habit without first "seeing" the harmful consequences of drinking. But even after "getting to the correct view," it takes considerable effort not to "have a drink" when the urge comes! An alcoholic MUST keep thinking about the adverse consequences of drinking. That is precisely what a Sotapanna would do while engaging in ānāpānassati/satipaṭṭhāna Bhāvanā. It is NOT about breathing in and out! Reread #1, #2 above carefully (and read those references) if you have any doubts.
- Now let us discuss some key features of the Sotapanna stage to dispel some more common myths.

The Sotapanna Stage - Per Tipitaka

7. Valuable information about the Sotapanna Stage is in the "Sotāpattisaṁyutta," where a series of suttas from SN 55.1 through SN 55.74 provide a lot of information.

- The first one, "Cakkavattirāja Sutta (SN 55.1)," states that a Sotapanna is better off than an Emperor who rules the whole world because that Emperor is not free of rebirth in the apāyās. The four realms in the apāyās are also named niraya (hell), animal, peta, and vinipāta asura. Furthermore, a Sotapanna has unbreakable faith (aveccappasādena) in the Buddha, Dhamma, Sangha and has unbreakable moral conduct (ariyakānta sīla.)
- One who gets to the Sotapanna stage can figure that out by himself. That is in the "Paṭhamagiñjakāvasatha Sutta (SN 55.8)." It specifically states that one would know that one is free from the four apāyās. Furthermore, one is free to declare that attainment if so desired. Many people believe one should not state such attainments. Even though one should not brag about it, the above sutta clearly shows that the Buddha allowed it. There are more such myths. 

More Myths About the Sotapanna Stage

8. A Sotapanna has only "seen" what Nibbāna is and knows the path but has just started. His new mindset will not allow any apāyagāmi kamma (immoral deeds that will lead to rebirth in the apāyās).

- Sarakāni was an old Brahmin who used to drink a lot. At old age, he listened to a discourse by the Buddha and attained the Sotapanna stage. Soon afterward, he died, and the Buddha stated that he was born in a Deva loka. Some people laughed at the notion that an alcoholic could be born in a Deva loka. Buddha explained that those were ignorant of the Buddha Dhamma. That account is in the "Paṭhamasaraṇānisakka Sutta (SN 55.24)." We also know that Angulimala killed almost a thousand people and was able to attain Arahanthood!

9. Another myth is that a Sotapanna would not crave sensory pleasures. But there were millions of Sotapannas who got married and led normal family lives during the days of the Buddha. For example, Vishākā (or Visākā), who was the leading female lay disciple at the time, attained the Sōtapanna stage at age seven and went on to get married and have twenty plus children. She did not abstain from sex. She still had kāma rāga since she was not an Anāgāmi. Of course, she would not have engaged in sex outside the marriage.

- There are only six types of strong kamma that will not happen by a Sotapanna: killing mother, father, or an Arahant, injuring a Buddha, causing "saṅghabheda," and following a path other than that of the Buddha.  These are in the “Bahu­dhātu­ka­ Sutta (MN 115)“. So, it is a myth to say that a Sotapanna will not break any of the five precepts. It is an Arahant who is incapable of breaking them.
T- hat is not to minimize the status of a Sotapanna. A Sotapanna would NEVER be born in an apāya.

A Sotapanna Understands the Paṭicca Samuppāda Process

10. In the “Dutiyasāriputta Sutta (SN 55.5),” the Buddha discussed the Sotapanna stage with Ven. Sariputta. As we discussed in the previous post,  someone who has embarked on the Noble Eightfold Path is a Sotāpanna. That sutta also states how one can get to the Sotapanna stage. Venerable Sariputta says, "Sappurisasaṁsevo hi, Bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yoniso manasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan” ti OR “Bhante, the necessary conditions are: associating with Noble Persons, listening to the true teaching, yonisomanasikāra, and practicing in line with the teaching." Here, the key point is that one cannot be exposed to the correct Dhamma unless taught by someone who has understood it first. Another is the term yoniso manasikāra (mundane translation "proper attention") meaning "to understand how various types of births (bhava and jāti) arise via Paticca Samuppada."


- The  "Paṭhamabhayaverūpasanta Sutta (SN 55.28)" in the same series explains yonisomanasikāra as follows: "Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti—iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti." In other words, one has yonisomanasikāra when one understands Paṭicca Samuppāda.
- I have only provided a summary of the most essential facts about the Sotapanna stage above. It is good to scan through the available English translations, even though they are not correct in some aspects. Here is the link to the first sutta in the series at Sutta Central: "A Wheel-Turning Monarch (SN 55.1)" https://suttacentral.net/sn55.1/en/suja ... ript=latin

Summary

11. Living moral life is NECESSARY but NOT ENOUGH to get to the Sotapanna stage. One MUST see the dangers in the rebirth process, just like an alcoholic must first see the dangers (health risks) associated with drinking.

- Many people have wrong ideas about the Sotapanna stage. I have addressed some in this post.
- Sotapanna Anugāmi/ Sotapanna stages are the beginning stages of the Noble Path, not the end. A Sotapanna has understood the dangers in remaining in "this world" (rebirth process) but has to overcome kāma rāga,  rupa rāga, and arupa rāga (that binds one to the kāma loka, rupa loka, and arupa loka.) But a Sotapanna has overcome the lowest realms in the kāma loka and thus is free from MOST of the suffering in the rebirth process.
 - Many people start "meditating" even before understanding "what to meditate on." Of course, if one is doing "breath meditation," there is nothing to learn. Breath meditation can be used as a "Samatha Bhāvanā" to calm the mind. But it WILL NOT get one closer to the "end of suffering."
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

The Sōtapanna Stage

It is imperative to learn the correct Dhamma from an Ariya to attain the Sōtapanna stage (one of the four requirements). See, “Four Conditions for Attaining Sōtapanna Magga/Phala” at puredhamma.net. We will discuss an analogy for the Sōtapanna stage in that regard. We will briefly discuss Sabbāsava Sutta to show the importance of removing wrong views to get to the Sōtapanna stage.

Upaḍḍha Sutta (SN 45.2) – Need to Know the Correct Buddha Dhamma From a Noble Friend

1. According to the “Upaḍḍha Sutta (SN 45.2)” once, Ven. Ananda told the Buddha that he thinks half (“upaḍḍhamidaṁ..”) of the factors contributing to someone getting to Nibbana (by completing the brahmacariya) can be attributed to association with a Noble Friend (kalyāṇamittā.) Here, “kalyāṇa” means to “help remove defilements,” and “mittā” is a friend.

- But the Buddha explains that not just half, but the FULL contribution (“sakalamevidaṁ..”) comes from a kalyāṇamittatā. Of course, the Buddha is the best kalyāṇamittā.
- The reason is clear. Buddha Dhamma is never known to the world until discovered by a Buddha. An average human can learn about it ONLY from a Buddha or a true disciple of a Buddha who has also understood that Dhamma.
- However, the guidance is REQUIRED only to understand this “new worldview” that has never been known to the world. That means once getting to the Sotapanna stage, a human would understand the Eightfold Noble Path and how to follow it to get to the Arahanthood.
- That is why getting to the Sotapanna stage is the same as getting to lokottara Samma Ditthi, not just mundane Samma Ditthi. Mundane Samma Ditthi would enable one to live a “moral life.” In contrast, lokottara Samma Ditthi enables one to attain Nibbana. See, “
- Just by understanding the “new worldview,” a large number of defilements (asava/anusaya) are removed from the mind and that is referred to as “dassanā pahātabbā” (removal with vision) in the Sabbasava Sutta (see below.)
- We can use the following mundane analogy to help explain the above idea.

An Analogy for Sammā Diṭṭhi (attaining the Sōtapanna Stage)

2. Suppose a man (X) lives in an area usually full of sense pleasures. But there are occasional flooding, droughts, and also Earthquakes. When such calamities occur, he gets distraught, and thus, his mind is not at ease most of the time.

- Yet, he has accumulated some wealth, and he believes that “everything will be OK” in the long run in the back of his mind.

3. Then, one day, an old friend (who has been on travel for many years) comes back and tells him that the reason he left was to find a better place to live. The friend says that he did some research and found out that this land is inherently unstable, and within several years, an Earthquake will destroy this area.

- Furthermore, he says that he found a very prosperous place and that there are no worries about flooding, drought, or Earthquakes. But it is a long journey to that place.

4. X tells the friend that he had heard about such beautiful places from other people before. He had followed them at times, but every time came back after trekking for some time because he could not see any benefit. Plus, he says, “how do I know what you say is right? I know that everything is not perfect here, but can you show evidence for your theory that there will be a big Earthquake? Also, how can I believe you that this place you found is so wonderful?”

5. The friend shows him all the evidence that he had gathered why this area is unsuitable for living in the long run. He also shows evidence about the prosperity of the new place and also describes the travel path.

- The evidence is compelling, and X decides to follow the friend’s advice and see what happens. That is analogous to becoming a Sōtapanna Magga Anugāmi.

6. X spends a lot of time reading about and contemplating all the evidence. Then he begins to realize that what the friend is saying is true. He decides to take an exploratory trip and makes suitable preparations, as suggested by the friend.

- Once in a while, he wonders whether all these preparations will be a waste of time. But as he keeps on assessing the evidence, he becomes more and more convinced that he needs to take that trip.

7. Then X starts on the trip and is encouraged by seeing some “landmarks” that the friend told him. Even though once in a while he thinks about all the “pleasures” he could have had if he stayed home, these “landmarks” encourage him to go further and then reaches one of the four “major stopovers” that the friend mentioned.

- At a certain point on the way, he becomes fully convinced about his friend’s conclusions. Now there is no going back for him. That is like getting to the Sōtapanna stage.

The Way to the Sōtapanna Stage

8. The key here is that without knowing about the Buddha’s world view (31 realms of existence and the suffering in the four lower realms, see “The Grand Unified Theory of Dhamma“), one does not comprehend the “saṃsāric suffering.” Most suffering incurs when one is born in any of the four lowest realms. That is important because it is possible that (especially young and wealthy people) may not experience that much physical and mental suffering. And to have faith in the Buddha’s worldview, one needs to spend some time examining the evidence for it.

9. When one sees why it is not fruitful to stay in “this world” of 31 realms, they have understood the true nature, the three characteristics anicca, dukkha, anatta, of “this world.”

- Sammā Diṭṭhi is the realization that there is nothing “substantial” to be had by staying in “this world.” This clear vision concludes that there is no point in doing immoral things (those that cause rebirth in the four lower realms).

10. We strive to gain or own “things” in this world because we perceive that we can achieve happiness eventually; this is sakkāya diṭṭhi or sathkāya diṭṭhi (both “Sakka” and “sath” mean “good” or fruitful, and “kāya” means “kriya” or actions. Diṭṭhi means views. Thus, sakkāya diṭṭhi is our wrong idea that our efforts to acquire “things” or “seek happiness” are beneficial and fruitful.

- When one truly understands anicca, dukkha, anatta, this wrong view goes away. One realizes that nothing we do can lead to permanent happiness “in this world.”

11. Furthermore, for one who has seen anicca, dukkha, anatta, the mind does not allow serious wrongdoings (vici+ ki+iccha = liking for wrong actions or things) that could lead to birth in the lower four realms.

- There is no doubt regarding the “world vision” that they realized. Thus vicikicchā, or the liking for unfruitful and harmful actions, is removed at the Sōtapanna stage.

12. Therefore, one needs to contemplate the true nature of the world. It is done by purifying the mind and cannot be done just by following certain rituals, such as just obeying precepts on certain days.

- Thus the idea of “sīlabbata paramasa” or “Nibbāna can be attained by following rituals” goes away at the Sōtapanna stage. One realizes what the Buddha said by “saṃvaraṭṭhena sīlaṃ.“
- Unbreakable “sīla” (or moral behavior) comes with the correct vision/view. That will be automatically monitored at ALL TIMES, not by “observing precepts” for a day or several days.

13. For one who has become “dassanā sampanno” (one with clear vision), the mindset changes not by following formal procedures. The change of perspective comes by understanding the futility of breaking any precepts or wrongdoings. Even if one does a wrong act, he would immediately realize it and avoid it in the future.

14. This is not to discourage people from observing precepts as a formality. Even mechanically observing those precepts is good to do. It is also a good habit to instill in children. It is customary in Buddhist countries for whole families to go to the temple and observe “pañca sīla” (five precepts) or “aṭṭhaṅgika sīla” (eight precepts) on Poya (Full Moon) days.

Key Points from the Sabbāsava Sutta (MN 2)

15. The key to attaining Nibbāna is to remove the āsavā (residue from the fermentation of immoral thoughts/habits over many saṃsāric births). In the Sabbāsava Sutta, the Buddha listed seven steps to remove the āsavā and to purify the mind, thus paving the way to Nibbāna. The seven steps are:

(i) Removal by clear vision (“dassanā pahātabbā,” where dassana is vision and pahātabbā is removal). That is a clear understanding of anicca, dukkha, anatta.
(ii) Removal by the restrained use of the sense faculties (“saṃvarā pahātabbā,” where saṃvara is the disciplined use of the sense faculties: not to over-indulge in the senses).
(iii)Removal by good associations (“paṭisevanā pahātabbā,” where sevana is an association: for example, with good friends and good deeds).
(iv)Removal by tolerance and patience (“adhivāsanā pahātabbā“). For example, even if tempted to steal because one is hungry, one should contemplate the consequences of stealing. There are ways to earn a living.
(v)Removal by staying clear of “bad influences and environments” (“parivajjanā pahātabbā“). One needs to avoid bad friends, unwise locations for a living (due to floods, bad neighbors, etc.), avoid inappropriate times to go out, etc.
(vi)Removal by getting rid of certain things (“vinodanā pahātabbā“). One needs to get rid of immoral thoughts that come to mind, such as excessive sensory pleasure, hate, etc.
(vii)Removal by meditation (“bhāvanā pahātabbā“). When one has a clear vision in #1, it becomes apparent what to contemplate.
- Clear vision is the first on the list. One should not undertake a journey without knowing the reason for the journey. Furthermore, one needs to understand how to get to the destination.

- In the same way, having a clear vision of the Buddha’s worldview is a prerequisite for starting on the Noble Path. What is Nibbāna and how to get there? See, “Paṭicca Samuppāda, Tilakkhana, Four Noble Truths.”
- There are four types of āsavā: kāmāsava (craving for sense pleasures), diṭṭhāsava (cravings due to wrong views), bhavāsava (craving for existence), and avijjāsava (cravings due to ignorance).

16. A Sōtapanna removes the diṭṭhāsava through clear vision. Once one understood the true nature of “this world” by contemplating anicca, dukkha, anatta, one would not commit any immoral acts to gain anything in “this world.” See, “Anicca, Dukkha, Anatta.” That alone saves one from future rebirths in the lower four realms.

- A Sōtapanna still has the other three āsavā left. Those are removed mainly by the meditation on the Satta Bojjhaṅga (seven Bojjhaṅga.)
- After attaining the Sōtapanna stage, one sees the Path to Nibbāna (and how to MEDITATE to get to Nibbāna.) That is bhāvanā pahātabbā in #7 above. Then he diligently follows the Path and reaches the following three stages, culminating in Nibbāna.
- As one can see, the other five steps (#2 through #6) listed in the Sabbāsava Sutta are common sense things to do AT ANY TIME. They make sense at any stage. Anyone can use those steps to enhance the quality of life and remove any bad habits—for example, alcohol/ drug use or even overeating can be bad for health.

A Sotapanna Knows “What to Meditate On”

17. Many people start “meditating” even before understanding “what to meditate on.” Of course, if one is doing “breath meditation,” there is nothing to learn. It is an insult to the Buddha. Buddha’s meditations help one to stop future suffering from arising. For that, one must first realize the unfruitfulness/danger in remaining in this world (via the rebirth process.) See, “Paṭicca Samuppāda, Tilakkhana, Four Noble Truths.”

- The Mahā Satipaṭṭhāna Sutta covers all seven steps in #15 above in a somewhat different fashion. The correct Anapānasati bhāvanā (not the breath meditation version) covers those in a general way.
- As stated in the “Ānāpānassati Sutta (MN 118)“: “Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti” or “Bhikkhus, that is how [i]ānāpānassati[/i], developed and cultivated, fulfills cattāro satipaṭṭhāna.”
- Can “breath meditation” fulfill the Satipaṭṭhāna Bhāvanā? One needs to be a Sotapanna to properly cultivate Ānāpānassati or Satipaṭṭhāna Bhāvanā (i.e., to have optimum results.)
Lal
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Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Yoniso Manasikāra and Paṭicca Samuppāda

To get to the Sotapanna stage, one must understand the mechanism by which future suffering arises, i.e., Paṭicca Samuppāda. One first gets on the Noble Path by beginning to understand this process as a Sotapanna Anugāmi. When that understanding takes a firm hold in mind, one gets to the Sotapanna stage. That is not stated directly in a single sutta, but we will discuss a few suttas to clarify it.

Four Conditions Required to Attain the Sotapanna Stage

1. There are four conditions NECESSARY to get to the Sotapanna stage.

In many suttā, including Sotā­patti­phala Sutta (SN 55.55) and Dutiya Sariputta Sutta (SN 55.5), the four requirements for someone to attain the Sōtapanna stage of Nibbāna are stated: “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotā­patti­phala­sacchi­kiriyāya saṃvattanti. Katame cattāro? Sap­purisa­saṃ­sevo, saddham­mas­savanaṃ, yoniso­ma­nasikāro, dhammā­nu­dhammap­paṭi­patti“.

(I) Association with “sappurisa (sath + purisa or “Noble friend,” i.e., an Ariyā),” sometimes called a “kalyāna mittā” (“kalyāna mitrā” in Sanskrit.)
(II) Listening to Dhamma discourses (while reading is enough to get to the Sotāpaññā Anugāmi stage, listening is necessary to attain the Sotāpaññā stage).
(III) Act with yōniso manasikāra (basic idea of anicca, dukkha, anatta, and Paṭicca Samuppāda).
(IV) Dhammanudhamma patipadā (following the Noble Path, which is beyond the mundane Path; see, “What is Unique in Buddha Dhamma?“ : https://puredhamma.net/three-levels-of- ... ha-dhamma/

A Noble Friend Needed to Fulfill First Two Requirements

2. To get to a destination, we need to get directions from someone who KNOWS how to get to that destination. These days, there are many people giving directions to get to Nibbāna (i.e., facts about the Noble Path.) Obviously, you cannot get to the correct destination if you follow someone who does not know the "path to Nibbāna." If someone has attained at least the Sotapanna stage, he/she would know.

- We discussed that in detail in the previous post, "The Sōtapanna Stage."
- The next two requirements can be fulfilled ONLY through such a Noble friend.
- Now, you may ask: "Why do I need someone to tell me the correct path? Isn't it described in the Tipiṭaka?"

Degradation of Buddha Dhamma and the Revival of that "Distorted Version"

3. We are indeed fortunate to still have the original Tipiṭaka as recited in the first four Buddhist Councils by Arahants. Those Arahants at the Fourth Council wrote down that Pali Tipiṭaka. That was 2000 years ago. See, "Preservation of the Buddha Dhamma": https://puredhamma.net/historical-backg ... ha-dhamma/

- However, distortion of key concepts started soon after the Fourth Buddhist Council. The main reason for that was the mundane interpretations introduced by Mahāyāna Buddhism that originated in India about 2000 years ago.
- Even though Buddhism in India faded away and disappeared at least 500 years ago, those Mahāyāna concepts took root in many other Buddhist countries, including Sri Lanka. Therefore, even though the Pali Tipiṭaka remained intact, its translations became incorrect. For example, the Sinhala translation of the Tipiṭaka (Buddha Jayanti edition) has anicca and anatta translated incorrectly as impermanence and "no-self."
- When Europeans discovered Buddhism in the Asian countries, those two (and more) misinterpretations were deeply rooted in all those countries.  I have given a brief account in the post, "Misinterpretation of Anicca and Anatta by Early European Scholars": https://puredhamma.net/historical-backg ... -scholars/
- By the time Europeans arrived, Buddhism had been in decline in those countries. Most Buddhist places of worship were in poor condition. Those European scholars and the British government helped restore many of those places. More importantly, they collected and preserved the original Pali documents that are still in the British museum today. That is how the Pali Tipiṭaka survived.
- The European scholars readily accepted those interpretations. Even though they were "academic scholars", they were even less familiar with the deep concepts in Buddha Dhamma. So, those "mundane interpretations" made perfect sense to them. They widely disseminated those incorrect interpretations using the printing press invented around that time.

"Mundane Interpretations" Are Easy to Grasp

4. There is a reason for the degradation of Buddha Dhamma. Let us consider two examples of anicca as impermanence and Anāpānasati as breath meditation.

- It is very easy for anyone to see the "impermanent nature of things." We can easily see that anything in this world is not permanent. Especially these days, science has shown that even our Sun will be destroyed in several billion years.
- In the same way, it is easy to accept that Anāpānasati is breath meditation. Even though the deeper meaning is to "discard immoral" and "take in morals," these days it is interpreted as "breathing in and breathing out." In addition, "watching the breath" does calm the mind, so many people are impressed by that itself.
- Even though this gradual degradation started with Mahāyāna, those concepts gradually got incorporated into Theravāda Buddhism. A turning point was Buddhaghosa's writing, especially his Visuddhimagga. For details, see, "Buddhaghosa’s Visuddhimagga – A Focused Analysis": https://puredhamma.net/historical-backg ... -analysis/
- In almost all Buddhist countries, the Pali Tipiṭaka was set aside and Buddhaghosa's Visuddhimmagga was adopted. The accepted theory was that there was no need to go through the 56 volumes of the Tipiṭaka. Buddhaghosa had summarized it all in a single commentary!

Concepts in the Tipiṭaka Need to be Explained

5. Fortunately, there are three original commentaries prepared by Arahants that have survived as part of the Tipiṭaka: Patisambhidamagga, Petakopadesa, and Nettippakarana.

- No one had bothered to read them for hundreds of years. In fact, even if read, it is not possible to grasp those deep concepts unless explained by a Noble Person (Ariyā). Such Noble Persons are born occasionally and they revive the correct teachings. They are "jāti Sotapannas" who had attained the Sotapanna stage in previous lives.
- Waharaka Thero was such a jāti Sotapanna. In his discourses, he had described how the correct meanings naturally came to him. When he grew up he was able to go through the Tipiṭaka, and with the help of those three original commentaries mentioned above, he was able to revive the correct interpretations. Of course, each person needs to verify that by carefully comparing his interpretations (which I provide on this website) with many other interpretations widely accepted all over the world.
- With that background, let us discuss the remaining two requirements for the Sotapanna stage mentioned in #1 above. Hopefully, you can see which version is correct by comparing my analysis with other current versions.

Yoniso Manasikāra - Connection to Paṭicca Samuppāda and Tilakkhana

6.  The third condition for the Sotapanna stage is to have “yōniso manasikāra.” Here “yōni” means “origin,” “so” means “oneself,” and “manasikāra” here means “with this in mind.”

- The origin of future existence (bhava) and births within them (jāti) is explained in Paṭicca Samuppāda. As we have discussed, "avijjā paccayā saṅkhāra" means to do "unwise actions due to ignorance of the Noble Truths." That ALWAYS ends with "bhava paccayā jāti, jāti paccayā jarā, marana, soka-paridēva-dukkha-dōmanassupāyasā sambhavan’ti” or the "whole mass suffering."
- To put it another way, one's future births (and associated suffering or happiness) are according to one's actions. Births in the "good realms" lead to mostly happiness and births in "bad realms" lead to suffering. However, the problem is that MOST births are in the "bad realms." At a deeper level, the reason for that is the tendency to act with "ayoniso manasikāra" the OPPOSITE of "yoniso manasikāra."

7. The Vibhangapakarana (BJ edition Book 2, p. 234) explains ayōniso manasikāra as follows: "Tattha katamo ayoniso manasikāro? Anicce “niccan”ti ayoniso manasikāro, dukkhe “sukhan”ti ayoniso manasikāro, anattani “attā”ti ayoniso manasikāro, asubhe “subhan”ti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro—ayaṁ vuccati “ayoniso manasikāro”.

- At Sutta Central, you can find it toward the end of section "3. Tikaniddesa" at"Khuddakavatthuvibhaṅga": https://suttacentral.net/vb17/pli/ms?la ... ript=latin
- In many English translations, ayōniso manasikāra is "improper attention." See, for example, the translation of "Mahāli Sutta (AN 10.47)" at Sutta Central: https://suttacentral.net/an10.47/en/suj ... ript=latin
- However, the above verse says:  "ayōniso manasikāra is to consider anicca as nicca, dukkha as sukha, and anatta as atta."
- To state that briefly, if one believes that things in this world can provide happiness in the long run, then one acts with ayōniso manasikāra. To act with yōniso manasikāra is to see the unfruitfulness of these struggles to attain something that is not attainable, and thus to work diligently towards at least the Sōtapanna stage because this life is so short.
- As we have discussed in many posts, this world is of anicca, dukkha, anatta nature. However, an average human (who has not understood Buddha Dhamma) perceives this world to be nicca, sukha, atta nature. This is what we have been discussing under the "Basic Framework of Buddha Dhamma" in recent posts.

Critical Inferences

8. The discussion in #6 and #7 points to the following.

Now it is clear that the third requirement is a natural extension to the first two requirements. Without a Noble friend, it is not possible to fulfill the third requirement, i.e., to understand what is meant by yōniso manasikāra because that requires an understanding of anicca, dukkha, anatta (Tilakkhana.)

- It also confirms the value of the original three commentaries that we discussed in #5 above. The critical verse from Vibhangapakarana in #7 clarifies yōniso manasikāra
- But an understanding of that verse REQUIRES comprehension of the true meanings of anicca, dukkha, anatta.
- In recent times, those meanings have become clear due to our kalayāna mittā, Waharaka Thero. He was able to provide a consistent picture based on the Tipiṭaka simply because he was born a jāti Sotapanna.
- We will discuss the fourth requirement, dhammā­nu­dhammap­paṭi­patti, and its connection to Paṭicca Samuppāda in the next post.
auto
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Tue Nov 09, 2021 12:40 pm 5. Fortunately, there are three original commentaries prepared by Arahants that have survived as part of the Tipiṭaka: Patisambhidamagga, Petakopadesa, and Nettippakarana.
Have you looked into Patisambhidamagga? it comments anapanasati. And it is breath there. And not only that, see how the breath and body are related here. In and out breaths are not aspects of a body, but these aspects are a body. This same quote is also in Visuddhimagga Ch 8 168..
pati.. wrote:Long in-breaths and out-breaths in these nine aspects are a body.
i think you are taking too much of a bite
Lal wrote: Tue Nov 09, 2021 12:40 pm 4. There is a reason for the degradation of Buddha Dhamma. Let us consider two examples of anicca as impermanence and Anāpānasati as breath meditation.

- It is very easy for anyone to see the "impermanent nature of things." We can easily see that anything in this world is not permanent. Especially these days, science has shown that even our Sun will be destroyed in several billion years.
- In the same way, it is easy to accept that Anāpānasati is breath meditation. Even though the deeper meaning is to "discard immoral" and "take in morals," these days it is interpreted as "breathing in and breathing out." In addition, "watching the breath" does calm the mind, so many people are impressed by that itself.
"watching breath" doesn't constitute yet what means having discerned meditation subject,
visuddhimagga 326 wrote:176. And here both the gross and subtle state and also [progressive]
tranquilizing should be understood. For previously, at the time when the bhikkhu
has still not discerned [the meditation subject], his body and his mind are
disturbed and so they are gross.
what you are doing is taking the mundane examples as how things are progressing,
.. wrote:And while the grossness of the body and the
mind has still not subsided the in-breaths and out-breaths are gross. They get
stronger; his nostrils become inadequate, and he keeps breathing in and out
through his mouth. But they become quiet and still when his body and mind
have been discerned. When they are still then the in-breaths and out-breaths
occur so subtly that he has to investigate whether they exist or not.
instead of looking up what the discernment means,
.. wrote:It is, however, the opinion of all that the bodily formation occurring before the
time of discerning becomes tranquilized at the time of discerning, and the bodily
formation at the time of discerning becomes tranquilized in the first-jhána access …
and the bodily formation occurring in the fourth-jhána access becomes tranquilized
in the fourth jhána. This is the method of explanation in the case of serenity.
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Have you looked into Patisambhidamagga?
Yes. I have access to (and can understand) Pali, English, and Sinhala versions that are available.
- All your comments are based on the incorrect ENGLISH translations.
- I have explained why those English translations are not correct. You can go through my posts on Anapanasati and point out which of my English translations are not correct. However, you don't need to repeat the incorrect English Translations, as you have done above; I am aware of them.
- If you are happy with those other English translations (for example, at Sutta Central), I don't have a problem with that. Each person has to decide by looking at all available evidence.
auto
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Tue Nov 09, 2021 4:57 pm
Have you looked into Patisambhidamagga?
Yes. I have access to (and can understand) Pali, English, and Sinhala versions that are available.
- All your comments are based on the incorrect ENGLISH translations.
- I have explained why those English translations are not correct. You can go through my posts on Anapanasati and point out which of my English translations are not correct. However, you don't need to repeat the incorrect English Translations, as you have done above; I am aware of them.
- If you are happy with those other English translations (for example, at Sutta Central), I don't have a problem with that. Each person has to decide by looking at all available evidence.
Yours description what breath meditation(watching breath) is same with what average joe(no background in study) would have. I would call watching breath useless too. It is with any concentration object, not just breath. You don't have to try it long to notice it is going to be fruitless. I am not convinced you have read those incorrect translations. You are sabotaging your own effort to promote correct translations. There is no way i could accept your correct ideas because your reasoning is weak.

Also you won't reach to your audience if you just doing monologue in your corner. Very little to nothing will reach or is heard. By making gigantic posts doesn't help at all. And doesn't respond to your audience posts..
Making these big posts, but doesn't even know that need go over these points made many times if want to reach to individuals who listen.
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

The following is part of the translation of "Ānāpānassati Sutta (MN 118)" at Sutta Central: "Mindfulness of Breathing": https://suttacentral.net/mn118/en/sujat ... ript=latin

"When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion."

I am glad to hear that you don't agree with that translation.
- But your explanation is not much better than that either.

What you "take in" is the Noble Eightfold Path, i.e., thoughts, speech, and actions devoid of lobha, dosa, moha. What you "push out" is the opposite, i.e., thoughts, speech, and actions with lobha, dosa, moha.
auto
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Tue Nov 09, 2021 9:01 pm I am glad to hear that you don't agree with that translation.
- But your explanation is not much better than that either.
I think you didn't catch what i said.
I don't agree with your interpretation of breath meditation is about watching breath. Your general idea about breath meditation is off, thus you feel the need to invent theories like this below,
Lal wrote: Tue Nov 09, 2021 9:01 pm What you "take in" is the Noble Eightfold Path, i.e., thoughts, speech, and actions devoid of lobha, dosa, moha. What you "push out" is the opposite, i.e., thoughts, speech, and actions with lobha, dosa, moha.
actions devoid of lobha.. result in kusala citta.
But jhana has maha kusala cittas which know kamma. And those are arising from 'non-harming' it translates as non-deeds, non-doing. Just by not doing anything which includes even things you think are good, awesome, don't do them either.
What i try say is that the pictorial example you gave doesn't translate into how maha kusala cittas arise. Maha kusala cittas are the evil unprofitable thoughts, written in this Sutta excerpt in Visuddhimagga, what are to be cut,
visuddhimagga 317 wrote:145. Now comes the description of the development of mindfulness of breathing
as a meditation subject. It has been recommended by the Blessed One thus:
“And, bhikkhus, this concentration through mindfulness of breathing, when
developed and practiced much, is both peaceful and sublime, it is an
unadulterated blissful abiding, and it banishes at once and stills evil unprofitable
thoughts as soon as they arise” (S V 321; Vin III 70).
Mindfulness of breathing is for to remove vitakka
168 wrote:Mindfulness of breathing should be
developed for the purpose of cutting off applied thought.
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