Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Posted: Thu Apr 20, 2017 6:58 am
A Buddhist discussion forum on the Dhamma of Theravāda Buddhism
https://www.dhammawheel.com/
Only a Buddha can reveal the three words (anicca, dukkha, anatta) to the world.Thank you, Lal, in your opinion what is the salient difference in Buddha's teaching and another Brahmanical teaching?
Do you think Anatta is a pre-Buddha's teaching?
A Sotapanna clearly understands the dangers of dasa akusala.In the following video Ven. Abhaya says that Sotapanna can break the five precepts.
Thanks Lal, I open a new post.Lal wrote:1. SarathW said,Only a Buddha can reveal the three words (anicca, dukkha, anatta) to the world.Thank you, Lal, in your opinion what is the salient difference in Buddha's teaching and another Brahmanical teaching?
Do you think Anatta is a pre-Buddha's teaching?
“Attakkara theenapada Sambuddhena pakasitha, na hi sila vatan hotu uppajjatthi Tathagata“, which means, “a Buddha (Tathagata) is born NOT just to show how to live a moral life, but to reveal three words (theenapada) to the world” .
Anicca – that nothing in this world can bring a permanent happiness in the long run.
Dukkha – despite our struggles, we will be subjected to much more suffering than pleasures if we remain in the rebirth process. The truth about Dukkha is not the feeling of dukkha, but that dukkha arises because of craving for enjoyments.
Anatta – therefore, one is truly helpless in this struggle to attain “something of essence in this world”. The only refuge is in Nibbana.
So, there is no way to become a Sotapanna if one believes anicca is impermanence, dukkha is suffering (not the cause of suffering), and anatta is “no self”.
Here is an important point that needs to be given some thought for those who believe anatta means “no self” I am not saying this in a derogatory way, but just to emphasize the importance of it. The true meanings have been covered not due to intentional acts by anyone, as I have explained in the post: https://puredhamma.net/historical-backg ... retations/.
The Patama Adhamma Sutta in the Anguttara Nikaya (https://suttacentral.net/pi/an10.113) says:“Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca“.
It means: “Bhikkhus, it is to be comprehended that adhamma leads to anattä (helplessness), and dhamma leads to attä (refuge in Nibbana)”.
Furthermore, one should be able to clearly see that it leads to the foolish statement: “Bhikkhus, it is to be comprehended that adhamma leads to no-self, and dhamma leads to self“.
The Anatta Lakkhana Sutta (https://suttacentral.net/pi/sn22.59) says, "..Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā,."
So, what is meant by "..vedana is no self"?
Same for sanna, sankhara, and vinnana. How can they be "no self"?
".
With metta, Lal
Does this mean that there is something else in other worlds that will bring permanent happiness? If so, which world and what is that?Anicca – that nothing in this world can bring a permanent happiness in the long run.
I suffered because my dad was seriously sick. I have to deal with so many headache things to support him and I really did not want to see him struggling. My dad was sick not because I was craving for any enjoyments. What did I enjoy that made him sick?Dukkha – despite our struggles, we will be subjected to much more suffering than pleasures if we remain in the rebirth process. The truth about Dukkha is not the feeling of dukkha, but that dukkha arises because of craving for enjoyments.
When we say that one cannot attain "something of essence in this world". Does this mean that one may attain it in other world?. Can I attain something of essence in heaven? Why not? Is Nibbana a world? Does Nibbana have "something of essence" for me to attain? If so, what is that? and how can it free me from all sufferings?Anatta – therefore, one is truly helpless in this struggle to attain “something of essence in this world”. The only refuge is in Nibbana.
There is no refuge anywhere in this world of 31 realms, including deva and brahma worlds. Of course we can “see” only two realms: animal and human realms. We cannot “see” television and cell phone signals, but they exist around us, because we can watch television and talk to a person outside the country using a cell phone. It takes a lot of effort to verify for oneself the existence of other realms. The only refuge is to stop the rebirth process. That is called Nibbana. That is where the permanent happiness is.Anicca – that nothing in this world can bring a permanent happiness in the long run.
Does this mean that there is something else in other worlds that will bring permanent happiness? If so, which world and what is that?
Each one carries his/her own kamma.Dukkha – despite our struggles, we will be subjected to much more suffering than pleasures if we remain in the rebirth process. The truth about Dukkha is not the feeling of dukkha, but that dukkha arises because of craving for enjoyments.
I suffered because my dad was seriously sick. I have to deal with so many headache things to support him and I really did not want to see him struggling. My dad was sick not because I was craving for any enjoyments. What did I enjoy that made him sick?
This – as well as your above questions -- cannot be answered even in a few pages. I would suggest to read up on kamma/kamma vipaka, rebirth process, cause and effect, Nibbana, etc. There are many posts at the site:Anatta – therefore, one is truly helpless in this struggle to attain “something of essence in this world”. The only refuge is in Nibbana.
When we say that one cannot attain "something of essence in this world". Does this mean that one may attain it in other world?. Can I attain something of essence in heaven? Why not? Is Nibbana a world? Does Nibbana have "something of essence" for me to attain? If so, what is that? and how can it free me from all sufferings?
First, this is not included in your definition of Anicca. I think you can see that your definition is not completed while you are rejecting the common meaning of "impermance".There is no refuge anywhere in this world of 31 realms, including deva and brahma worlds.
Here is evidence from the Tipitaka supporting those statements:SarathW said, I hope Lal may have a translation for this.
==========
- Anapana Sati was practiced even before the Buddhas time
- Anapana Sati taught by Buddha consist of four Satipathanas
You are quoting an incorrect translation of the sutta. The correct translation of the verse, “Idha, bhikkhave, bhikkhu aranna gato vä rukkhamüla gato vä sunnägära gato vä nisidati pallankaṃ äbhujitvä, ujuṃ käyaṃ paṇidhäya, parimukhaṃ satiṃ upaṭṭhapetvä”, is discussed in detail in, "https://puredhamma.net/sutta-interpreta ... a-bhavana/".SarathW said, -He gives a new interpretation to:
"Herein, monks, a monk who has gone to the forest, or to the foot of a tree, or to an empty place, sits down cross-legged, holding his back erect, arousing mindfulness in front of him."
Forest: Does not mean physically moving to a forest.
Kayanupassana is being mindful of the immoral actions by the body and speech (which also involves moving body parts). However, fulfilling Kayanupassana (and attaining the Soatapanna stage) also requires some grasp of anicca, dukkha, anatta.Sarath W said, "How do you (what is) understand Cittanupassna and Dhammanupassna?"