Did the Bodhisatta walked the path for many lifetimes?

A discussion on all aspects of Theravāda Buddhism
Ontheway
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ontheway »

You said:
Indeed, if it was so then it would make a mockery of the Buddha remembering jhana under the Apple tree as a child when according to you he'd quite recently achieved it under his two teachers.
Funny that this came from you. You seems to confuse on how the Buddha came to be.

Siddharth Gautama, when he was a young prince, was capable of doing so due to his enormous Paramitas cultivated during many many of his past lives and it is no surprise such merit will lead him to do Ānāpānassati naturally. But the prince Siddharth Gautama was not able to penetrate further.

Later, when he renounced his royal family and undergo training, there he met two teachers. Again, his merits and Paramitas found opportunity and he was able to attain what those teachers able to attain. But no more progress. At that time, these two attainments are the highest attainment.

Then, the Bodhisatta Gautama set out to investigate further and undergo various body mortification methods, but still no success in finding real escape from Samsara. Finally, under the Bodhi tree, after many years of struggle, he discovered the Middle Path by himself, and conquered the fivefold Maras.

The difference is this: Bodhisatta Gotama diverted his Jhanic concentration to investigate the realities (which is Vipassana) and by penetrating the 4NTs and Paṭiccasamuppāda, he became the Sammasambuddha.

There are numerous Suttas showed the successive training of Bhikkhus, and it is always after the Jhana attainments, then only comes the four formless attainments (not merely perceptions like what you said). And after these formless attainments, there comes the Nirodha samapatti. Now it was taught, only Anagamis and Arahants are capable of attaining Nirodha samapatti. By this, we can understand only those who fulfill four Jhanas, can proceed to the formless attainments, and subsequently Nirodha samapatti. Suttanta teaches this, Atthakatha supported it.
I repeat... nowhere in the suttas is it stated that the four jhanas are required for the perceptions.
If that is so, go now, attain those attainments then if you can. :coffee:
Making suttas say what is convenient or what the commentaries say they really meant is very frustrating.
This is highly misleading and close to heretical. For the Atthakatha was originated from the Buddha & Arahants, handled down by Arahant monks via parampara system, memorised the Pitakas by heart, speaking the language and closer to the cultural understanding, not by common men.

On the contrary, EBT interpretation is from common men, a handful of academic writers, a few translators, and a few western/asian monks that can't even speak the Pāli language.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

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retrofuturist
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by retrofuturist »

Greetings OnTheWay,

Good post until you lapsed back into your hackneyed partisan diatribe...
Ontheway wrote: Tue May 03, 2022 8:04 am On the contrary, EBT interpretation is from common men, a handful of academic writers, a few translators, and a few western/asian monks that can't even speak the Pāli language.
It's perfectly possible to follow just the Suttas and to understand the matter at hand.

Metta,
Paul. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Ceisiwr
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ceisiwr »

BrokenBones wrote: Tue May 03, 2022 6:20 am
I repeat... nowhere in the suttas is it stated that the four jhanas are required for the perceptions.
Entry into the formless attainments is always presented as stepwise, with the Jhana coming before. The formless require a high degree of equanimity, so it makes sense that the 4th Jhana must be mastered first. In all likelihood the Buddha’s former teachers had experienced Jhana. I’d expect this tbh, seeing as how other ascetics knew of Jhana at the time as the suttas tell us. Mahavira of course being one of them, but others too (DN1). The suttas never celebrate the Jhanas as something only the Buddha discovered. Much like the spiritual facilities or the 4 brahmavihara, they seem to have been common to ascetics at the time (and of course, Jhana is part of the spiritual faculties too).
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
BrokenBones
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by BrokenBones »

Ontheway wrote: Tue May 03, 2022 8:04 am ...

The difference is this: Bodhisatta Gotama diverted his Jhanic concentration to investigate the realities (which is Vipassana) and by penetrating the 4NTs and Paṭiccasamuppāda, he became the Sammasambuddha.

There are numerous Suttas showed the successive training of Bhikkhus, and it is always after the Jhana attainments, then only comes the four formless attainments (not merely perceptions like what you said). And after these formless attainments, there comes the Nirodha samapatti. Now it was taught, only Anagamis and Arahants are capable of attaining Nirodha samapatti. By this, we can understand only those who fulfill four Jhanas, can proceed to the formless attainments, and subsequently Nirodha samapatti. Suttanta teaches this, Atthakatha supported it.
I repeat... nowhere in the suttas is it stated that the four jhanas are required for the perceptions.
If that is so, go now, attain those attainments then if you can. :coffee:
Making suttas say what is convenient or what the commentaries say they really meant is very frustrating.
This is highly misleading and close to heretical. For the Atthakatha was originated from the Buddha & Arahants, handled down by Arahant monks via parampara system, memorised the Pitakas by heart, speaking the language and closer to the cultural understanding, not by common men.

On the contrary, EBT interpretation is from common men, a handful of academic writers, a few translators, and a few western/asian monks that can't even speak the Pāli language.
🥱

The same overlaying of sectarian commentaries onto the suttas. The suttas do not say that the four jhanas have to precede the perceptions/dimensions... the Buddha DIDN'T use them on the night of his enlightenment... and I think the 'realities' you talk about are not what the Buddha declared.

The perceptions/dimensions are indeed taught by the Buddha, but I see that nowhere does he make them an essential part of the path... unlike the four jhanas.

Some people say that the four sutta jhanas are not specific to the Buddha's path but I would say that the perceptions/dimensions are not the exclusive domain of the path and can be found in other systems/religions (see Visuddhimagga for instructions... it teaches a variation of the perceptions/dimensions... they're labeled as Jhana's) whilst the four sutta jhanas are indeed purely the domain of the Buddha's path.

Jhana is a much used word... but strangely enough the Buddha didn't use it when talking about his teachers... he referred back to his childhood experience when talking about his previous experience of jhana.

I'm sure there are many 'jhanas' that are taught and experienced in many religions... but the Buddha was a great one for redefining words and his jhana are exclusive to the path.
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Ceisiwr
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ceisiwr »

BrokenBones wrote: Tue May 03, 2022 10:14 am Jhana is a much used word... but strangely enough the Buddha didn't use it when talking about his teachers... he referred back to his childhood experience when talking about his previous experience of jhana.
He didn’t because for each teacher he was recalling their highest attainment. Notice that for Uddaka Rāmaputta Nothingness isn’t mentioned, but he would have achieved this state himself.
whilst the four sutta jhanas are indeed purely the domain of the Buddha's path.
They aren’t presented like that in the suttas. DN1 shows that others knew them, there is a sutta which indicates that Mahavira knew the first Jhana (Jainism today only seems to recognise the first Jhana) and other suttas which state that other ascetics knew of and practiced the 5 spiritual faculties (Jhana being part of the spiritual faculties).
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
BrokenBones
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by BrokenBones »

Ceisiwr wrote: Tue May 03, 2022 10:19 am
BrokenBones wrote: Tue May 03, 2022 10:14 am Jhana is a much used word... but strangely enough the Buddha didn't use it when talking about his teachers... he referred back to his childhood experience when talking about his previous experience of jhana.
He didn’t because for each teacher he was recalling their highest attainment. Notice that for Uddaka Rāmaputta Nothingness isn’t mentioned, but he would have achieved this state himself.
whilst the four sutta jhanas are indeed purely the domain of the Buddha's path.
They aren’t presented like that in the suttas. DN1 shows that others knew them, there is a sutta which indicates that Mahavira knew the first Jhana (Jainism today only seems to recognise the first Jhana) and other suttas which state that other ascetics knew of and practiced the 5 spiritual faculties (Jhana being part of the spiritual faculties).
What is the basis of the 'Buddha's' jhana? Not necessarily the jhana he attained as a child and definitely not the 'attainments' of his teachers or the myriad of jhanas obtained in other religious practises... it is Right View.

The four jhanas as presented by the Buddha are unique to his teaching.
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by cappuccino »

BrokenBones wrote: Tue May 03, 2022 1:48 pm What is the basis of the Buddha's jhana?
Calm
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Ceisiwr
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ceisiwr »

BrokenBones wrote: Tue May 03, 2022 1:48 pm
What is the basis of the 'Buddha's' jhana? Not necessarily the jhana he attained as a child and definitely not the 'attainments' of his teachers or the myriad of jhanas obtained in other religious practises... it is Right View.

The four jhanas as presented by the Buddha are unique to his teaching.
As you say, it is how the Jhāna is viewed which differentiates it rather than the actual experience.

“To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because, good sir, sense pleasures are impermanent, suffering, subject to change, and through their change and transformation there arise sorrow, lamentation, pain, grief, and despair. But when the self, quite secluded from sense pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial and sustained thought and contains the rapture and happiness born of seclusion—at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way others proclaim supreme Nibbāna here and now for an existent being.

The reason why this is Wrong Samādhi is not because of the experience, but in how it is viewed.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Ontheway
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ontheway »

BrokenBones wrote: Tue May 03, 2022 1:48 pm
Ceisiwr wrote: Tue May 03, 2022 10:19 am
BrokenBones wrote: Tue May 03, 2022 10:14 am Jhana is a much used word... but strangely enough the Buddha didn't use it when talking about his teachers... he referred back to his childhood experience when talking about his previous experience of jhana.
He didn’t because for each teacher he was recalling their highest attainment. Notice that for Uddaka Rāmaputta Nothingness isn’t mentioned, but he would have achieved this state himself.
whilst the four sutta jhanas are indeed purely the domain of the Buddha's path.
They aren’t presented like that in the suttas. DN1 shows that others knew them, there is a sutta which indicates that Mahavira knew the first Jhana (Jainism today only seems to recognise the first Jhana) and other suttas which state that other ascetics knew of and practiced the 5 spiritual faculties (Jhana being part of the spiritual faculties).
What is the basis of the 'Buddha's' jhana? Not necessarily the jhana he attained as a child and definitely not the 'attainments' of his teachers or the myriad of jhanas obtained in other religious practises... it is Right View.

The four jhanas as presented by the Buddha are unique to his teaching.


Right View, being one of the factors in Eightfold Path, is only discovered by Lord Buddha when he attained Sammasambuddhahood under the Bodhi tree. It wasn't present in him previously. And here the Right View is referring to the Supramundane Right View, not the ordinary right view (which other religious sectarians may accept them too).

And Jhanas are attainable by other religious sects, provided the method used conducive for such attainment. It must be so, otherwise the Brahmalokas and Arupabrahmalokas should be told "empty" as there is no one capable of developing such attainment before the appearance of Gotama Buddha. Another example would be this:

Maghadevasutta (MN 83)
So I have heard. At one time the Buddha was staying near Mithilā in the Makhādeva Mango Grove. Then the Buddha smiled at a certain spot.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Makhādeva, a great king who stood by his duty. He justly treated brahmins and householders, and people of town and country. And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.

Then, after many years, many hundred years, many thousand years had passed, King Makhādeva addressed his barber, ‘My dear barber, when you see grey hairs growing on my head, please tell me.’

‘Yes, Your Majesty,’ replied the barber.

When many thousands of years had passed, the barber saw grey hairs growing on the king’s head. He said to the king, ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’

‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’

‘Yes, Your Majesty,’ replied the barber, and he did as the king said.

The king gave the barber a prize village, then summoned the crown prince and said, ‘Dear prince, the messengers of the gods have shown themselves to me. Grey hairs can be seen growing on my head. I have enjoyed human pleasures. Now it is time to seek heavenly pleasures. Come, dear prince, rule the realm. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

For dear prince, you too will one day see will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Keep up this good practice that I have founded. Do not be my final man. Whatever generation is current when such good practice is broken, he is their final man. Therefore I say to you, “Keep up this good practice that I have founded. Do not be my final man.”’

And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Makhādeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove. Having developed these four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm.
King Maghadeva (one of the past lives of Lord Buddha) was able to develop four immeasurable (Metta, Karuna, Mudita, and Upekkha) Jhanic attainments too. And he was reborn to Brahma world that time.

31 planes of existence:
https://www.accesstoinsight.org/ptf/dha ... /loka.html
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

https://suttacentral.net/ja6/en/chalmer ... ight=false
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by equilibrium »

Ceisiwr wrote: Tue May 03, 2022 2:00 pm
BrokenBones wrote: Tue May 03, 2022 1:48 pm
What is the basis of the 'Buddha's' jhana? Not necessarily the jhana he attained as a child and definitely not the 'attainments' of his teachers or the myriad of jhanas obtained in other religious practises... it is Right View.

The four jhanas as presented by the Buddha are unique to his teaching.
As you say, it is how the Jhāna is viewed which differentiates it rather than the actual experience.

“To him another says: ‘There is, good sir, such a self as you assert. That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because, good sir, sense pleasures are impermanent, suffering, subject to change, and through their change and transformation there arise sorrow, lamentation, pain, grief, and despair. But when the self, quite secluded from sense pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial and sustained thought and contains the rapture and happiness born of seclusion—at this point, good sir, the self attains supreme Nibbāna here and now.In this way others proclaim supreme Nibbāna here and now for an existent being.

The reason why this is Wrong Samādhi is not because of the experience, but in how it is viewed.
The red word “self”, l thought you were not that camp?

What do you think of the blue words “existent beings”….meaning here? … relative to the previous sentence? (note the words “in this way“)

Perhaps there are two types? Clue is back a page if one is care to look “closely”.
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Ceisiwr
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Ceisiwr »

equilibrium wrote: Tue May 03, 2022 9:14 pm The red word “self”, l thought you were not that camp?
I’m not. I didn’t write the sutta. The sutta is referring to wrong Jhana, one that is clung to and viewed in terms of a self.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Joe.c »

BrokenBones wrote: Tue May 03, 2022 6:20 am I repeat... nowhere in the suttas is it stated that the four jhanas are required for the perceptions.

Indeed, if it was so then it would make a mockery of the Buddha remembering jhana under the Apple tree as a child when according to you he'd quite recently achieved it under his two teachers.

Making suttas say what is convenient or what the commentaries say they really meant is very frustrating.

As for the perceptions... the Buddha didn't use them to achieve enlightenment and don't appear in summaries of the eightfold path whilst the four jhanas do. The perceptions only seem to appear as part of the path in the more 'elaborate' suttas.
Looks like BB is the only one understood. Only N8FP has samma samadhi with 4 jhana. Unfortunately nowadays, the jhana words become synonymous to all jhana that exist today. Samma samadhi needs to follow the instruction in Sutta.

When He remembered jhana under apple tree, this is samma samadhi, but only up to 1st jhana. No one taught him about this during his last life, because he was Samma sambuddha, The first Ariya for this period. He was the eldest, the wisest. But he learned this before under Buddha Kassapa (note: I know no one can accept this, eventhough the MN 81 stated this).

But, this understanding is not important, however one needs to know what is samma samadhi and micha samadhi. If one doesn’t know, you don’t know the path unfortunately.

His teachers didn’t reach samma samadhi. They just enter the samadhi with wrong view. But it is easy to fix them, if they still alive after his awakening. This is why he want to go to them and taught them first. This is why one who entered samadhi with wrong view will go to brahma world and comeback again. So all samadhi before him in this period is wrong samadhi.

So if you entered samadhi, make sure you entered with right view. Otherwise if it is wrong samadhi, you may go down to 3 lower realms too again.

Fixing the wrong view to right view is continuous in daily life. Hence the needs of sati/samadhi all the time when needed to fend off asava (influence/defilement come in from senses) until one reaches Arahant.
May you be relax, happy, comfortable and free of dukkhas from hearing true dhamma.
May you gain unshakable confidence in Buddha, Dhamma and (Ariya) Sangha.
Learn about Buddha/Dhamma Characters.
PeterC86
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by PeterC86 »

retrofuturist wrote: Fri Apr 29, 2022 6:09 am
robertk wrote: Fri Apr 29, 2022 6:05 am But can you confirm - are you saying when the Buddha to be was born, he had no background going back many lives developing the path to Buddhahood?
Not that there's any mention of in the (actual proper) Suttas, no. That's just hagiography. Although of course, people are welcome to search through the Buddha's discourses and show me what I've missed.

I say none of this to be harsh or brutal, but the notion that multiple lifetimes of paramis is the path, is something that the Buddha never followed and that the Buddha never taught. The Buddha instead taught initially with the intention that people enter the stream, and then once they'd done so, if they were ordained, that they strive diligently to attain arahantship in this lifetime. This is a vitally important distinction as it pertains to the intention and trajectory of our practice, and it means that the goal for this lifetime should be to (at least) enter the stream, rather than just try to stockpile paramis in the hope that they'll somehow lead to nobility in the future. The Buddha simply did not teach that way, and its unfortunate that hagiography occasionally serves to distort people's practices, rather than to provide inspiration etc. which is presumably the "wholesome" intent behind such fabrications.

Metta,
Paul. :)
:goodpost:

If people believe in transmigration, although all conditioned things are taught to be not-self, they won't question their progress, the teaching, and Buddhist writings they follow, because the belief in liberation in some imaginary future life will be enough to sustain whatever they are doing. In this, those people favour their faith above logic, in which they become unreasonable. Whether or not they are able to return to reason is dependent upon many factors.

Due to the misrepresentation of the Buddha by each school, people lose their faith in being able to understand the teaching and complete the path, which makes them turn to faith alone. Sadly this misrepresentation already happened during the time of oral transmission of the Dhamma, in which the teaching already became distorted before it was written down. This can be confirmed by the mere fact that transmigration and anatta are incompatible but coexist in the Sutta Pitaka, which makes up the Theravada Doctrine.

So one factor definitely is being able to critically investigate the Sutta Pitaka, and not just rely on mere faith that whatever is written in there are the Buddha's words. This is not to say that one should not rely on mere faith, but then please shut up and do what you're told by your teacher.
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by auto »

PeterC86 wrote: Wed May 04, 2022 7:46 am ..
Unless you can fly in the air, you are nowhere near done with what is written in the Suttas.
PeterC86 wrote: Wed May 04, 2022 7:46 am So one factor definitely is being able to critically investigate the Sutta Pitaka, and not just rely on mere faith that whatever is written in there are the Buddha's words.
that there are past lives is something what Buddha in the Suttas himself said that needs to be taken as faith.

Faith and confidence in Buddhas teachings:
Person cut his own flesh to prepare meat..
https://suttacentral.net/pli-tv-kd6/en/brahmali?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote: Because I’ve already agreed to provide it, it would not be right if I didn’t.”
Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan”ti.
She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying,
Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi—
“Prepare this meat and give it to the sick monk in such-and-such a dwelling.
“handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi.
..
“It’s astonishing and amazing
“acchariyaṁ vata bho, abbhutaṁ vata bho.
how much faith and confidence Suppiyā has, in that she gives up even her own flesh.
Yāva saddhāyaṁ suppiyā pasannā, yatra hi nāma attanopi maṁsāni pariccattāni.
Is there anything she would not give?”
Kimpimāya aññaṁ kiñci adeyyaṁ bhavissatī”ti—
because of the faith and confidence the flesh, skin, hair grew back after seeing the buddha,
wrote:The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs.
Tassā saha dassanena bhagavato tāva mahāvaṇo ruḷho ahosi succhavilomajāto.
Suppiya and Suppiyā exclaimed,
Atha kho suppiyo ca upāsako suppiyā ca upāsikā—
“The great power and might of the Buddha
“acchariyaṁ vata bho, abbhutaṁ vata bho.
is truly astonishing and amazing!”
Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva
through these kinds of examples we can correct our understanding of what faith is. To name the few benefits.
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Re: Did the Bodhisatta walked the path for many lifetimes?

Post by Joe.c »

retrofuturist wrote: Sat Apr 30, 2022 8:51 am No, just straw-men and garbage.
Lol. Now I have been called more mahayanist, spaghetti logic, strawman theory :strawman:, garbage. When i haven’t even refer you any thing but sincere.

Best of luck Dude!

Please remember don’t call Buddha before his awakening as Puthujjana.

I bet all ariya now, before, and future in human world or deva world will be damn pissed, especially those with real psychic power.
May you be relax, happy, comfortable and free of dukkhas from hearing true dhamma.
May you gain unshakable confidence in Buddha, Dhamma and (Ariya) Sangha.
Learn about Buddha/Dhamma Characters.
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