Questions and Answers

Daily Life

There were, and there still are, lay people that are Aryas [having attained one of the four stages of Nibbana]. I say quite often that the Buddha did not only teach a kind of sitting meditation practice. He taught a way of life and when he was in northern India at that time, it was a very specific context; bodhisattvas need a very specific environment to come down, to do their thing and to take their final birth. At that time, there were very conducive conditions, very conducive environment and for spiritual growth, for the spiritual practice. This is a way of life that he was teaching to a lot of monks. At that time it was fairly normal to become a monk, or to dedicate their lives to this kind of practice. There were also countless virtuous lay people, and still are today, that are practicing. What it comes down to is, that it is an all-the-time practice, this is a life practice, this is how to be happy. It is how to be happy and wise all the time. To understand the Buddha’s teaching, is to understand all these tools that he gave. He explained how the mind works, and how to develop the mind, and how to develop discernment and wisdom. To understand what states are wholesome, and what states are unwholesome. Greed, anger, hatred, jealousy, envy, all these things cause us so much suffering in the first place. They cause so much difficulty, so much tension. Just to let them go, we can then experience Nibbana and Release, here and now. Nibbana simply means the letting go of, the blowing out, the cooling down.

See, there were lazy monks too and they didn’t make a lot of progress. And there were diligent laypeople who made a lot of progress. If you choose to dedicate your life to it, well, that’s that much more that you get. If you practice generosity, the mind is not clinging, the mind is always giving, the mind is liberated in the first place.  When a generous mind is a liberated mind, then the virtues are strong, they’re established, you’re protected by your own virtue, and this is very uplifting for the mind.

This might not be in one or two days, but the people that have been practicing this for a long time, they know the power of virtue.

Looking back five years ago, ten years ago; I have not hurt consciously any living beings; I have not told any lies; I have not hurt anybody sexually; I have not spoken behind anyone’s back or anything. This is just very wonderful, and this is really uplifting. As we practice that, as we are devoted to that, then we align with the Dhamma. We straighten our view, we align with the Dhamma.

However committed we are to this, is how much progress we will make, and that depends on you. If someone chooses to go to the movie theater and watch a big movie, very noisy, and eat popcorn, that’s great, sure. But if that person chooses instead to practice for two hours, and to develop their mind, to sharpen their mind and make their mind bright and beautiful, that will follow them everywhere. Whatever they’re going to do then, they’re going to be happy. This is our choice, this is everyone’s choice.

   In so many ways the Buddha told the disadvantages of sensual pleasures. We do as much as we can, and especially in the lay life, there’s so many things. But this is out of compassion to people. The Buddha was saying: Be careful, this is not where the true happiness lies, this is where you will be tricked. When we put our happiness into this, then we invest our happiness into something that can be taken away at any time. It is not reliable; we don’t know whether causes and conditions will support that for a long time.

 The Buddha always praised the advantage, the benefit of letting go the sensual pleasures, and enjoying the bliss of mental development – bhavana – and the higher mind. However anybody wants to partake in this, that’s everybody’s choice. We align with as much of the Dhamma as we can.

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Category: Daily Life

Yes!

This is a little bit deeper into the Eightfold Path. We have not discussed much about this, yet.

In the fold of Wisdom, are two things; Wise View – or Wise Understanding – of things, which are the four Noble Truths. This is how we are developing our wisdom. When we are very young, we learn not to touch a fire, because it hurts. That’s the first, building wisdom; it hurts, move away from it.

The second is Wise Attitude. Once we have the knowledge of these Four Noble Truths, that are the core of wisdom, then we can go forward in life with the right attitude. These are the intentions of

  1. letting go
  2. practicing Loving-kindness
  3. not harming

These are the three opposites to greed, hate and delusion.

We learn to walk forward in life with the right mindset, the right intention, which is about letting go of always having this selfish view of things, only about me and myself. To move into an all-inclusive kind of happiness that comes from wisdom. This is simply due to the fact that we are tricked to believe that our own happiness is about getting things for me, right now. And that is true; we need certain things, but our happiness is very, very much supported and dependent on all beings’ happiness. The Buddha’s teaching is to also realize this and to develop the right kind of attitude and intention.

Letting go is the whole of the Buddha’s teaching, and what he discovered is that craving is the root of all suffering. And to let go, to relinquish, is the completely other kind of the spectrum. It is the complete opposite.

Sometimes this concept is hard to understand for a lot of people, and not really tangible in the here and now. That’s why I directly relate it to generosity and meditation. Meditation is basically not depending on anything, anyone outside.

Craving is the root of the unwholesome, and selfish desire, anger and impatience; all these unskillful unwholesome states all arise from that. When we practice meditation, we actually practice letting go of that, because these states are all included – now we’re getting a little deeper in the Path – in this me, my selfishness. And we are letting go of that.

 Anger; where does it arise from, who is angry; it’s not going the way I want it to go. This is a little bit later in the Path and I’m not going to go into these grounds yet, but it’s all rooted in this me, myself and I. Truly, liberation comes about when we learn to not take things so personal, and not to take ourselves so seriously, and relinquish these unwholesome states.

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Categories: Daily Life, Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

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This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

  In that sutta [Majjhima Nikaya 9 Right View / Sammaditthi Sutta], Sariputta talks about how there’s an interdependent nature between the Projections and Ignorance.

What are the Projections? There’s the projection of sensual Craving, Craving for sensory experiences. That could mean both Craving in the way of wanting something, or not wanting it, and identifying with that Feeling, with that sensory experience.

The second projection is the Projection of Being, which is related to conceit and to that sense of self, which keeps being built up, based on how you accumulate certain tendencies. The sense of self that arises, arises at the level of Birth of action, but it’s being built up through Clinging, which is the accumulation of certain tendencies, accumulation of certain stories and ideas about whatever is being experienced or felt. That gives way to Bhava, which is Becoming or Being, which are the accumulated tendencies. At that point in time, the self has become solidified by taking those accumulated tendencies.

Whenever you see individuals, or a sense of a self in individuals, all these senses of selves are nothing but bundles of Kamma, bundles of associations, bundles of different desires, wants and ideas and concepts. And they’re all interacting with one another, but they are always in flux, because in every given moment it arises and passes away.

The accumulation of tendencies also changes, based on the input of the sensory experiences, as well as how one craves or how one perceives.

The third projection is Ignorance itself. Ignorance as we traditionally know it, is the Ignorance of the Four Noble Truths:

  1. not understanding suffering
  2. not understanding the cause of suffering
  3. not understanding the cessation of suffering
  4. and not understanding the way leading to the cessation of suffering

What happens is, as you progress through the Paths and the Fruitions, as you start to see the links of Dependent Origination, and understand with Wisdom, you are bit by bit eating away, or you could say, breaking apart, or weakening the fetters within the Formations.

The Formations are up until the level of the arahant. At the level of the arahant, Ignorance is completely destroyed. So, up until that point you still have some form of Ignorance, which is conditioned by the Projections, but depending on what attainment you’re at, that Ignorance will continue to fetter the Formations. Those Formations will still continue to fetter Consciousness, and the rest of it, and still continue to have some form of Craving or Clinging.

 in the case of a sotāpanna [Stream-enterer], there is still some Craving going on.

In the case of a sakadagami [Once-Returner], very little Craving is going on, very little ill will is going on; as soon as it arises, the sakadagami is able to see it and let it go, but it still arises.

At the level of an anagami [Non-Returner], that is destroyed, which means, at that point the Projection of sensual Craving is also destroyed. What remains now, is the Projection of Being and the Projection of Ignorance. For the anagami, that Being influences the fetters, which are in the Formations, through conceit, which continues to condition such a Consciousness which continues to take things personal. Still takes them personal in the way of identifying with them, meaning there is still conceit there. In the case of an anagami, they still take some sense of delight in, for example, the jhanas or Cessation. There is still a sense of I – that I am entering the jhana, or I am entering cessation. There is still some form of delight in certain things, but there’s no Craving there. Meaning; there is no attaching the desire for certain things, in the way of sensory experiences, in the way of sensual experiences.

When you destroy the first three fetters – this is going to be a little bit of a long answer, so bear with me – you basically enter the attainment of sotāpanna. That means, you have closed off the potential for rebirth in a lower realm.

In the case of a sakadagami, you have weakened the fetter of the Craving and the ill will, the Craving or the aversion. As long as you’re a sakadagami, you will still return to the earth, or one of the sense realms, because you still have sensory Craving.

But when you destroy the sensual Craving, the Projection of sensual Craving, then you no longer have the potential of taking rebirth in any of the sense realms, in the sense spheres. You will take rebirth in one of the Pure Abodes, and from there attain arahantship. If you continue onto arahantship in the same life, you then destroy the conceit, having destroyed the Projection of Being.

 The Projection of Being, as I said, is all about taking personal the accumulated tendencies, that has been built up through that sense of self. And taking personal the experiences to the level of identifying with them, saying that I am in jhana, and so on and so forth. But there is no central Craving operating in that kind of a mindset.

At the level of an arahant, when you destroy that Being and the sensual Craving, you have destroyed the fetters that influence those Formations. When you destroy the fetters that influence that Formations, you’re also destroying the Ignorance that conditions those Formations. Instead of Ignorance, at the level of an aharant,  you have had the complete Right View, have understood the Four Noble Truths, have understood the links of Dependent Origination.

At the level of the anagami, the Craving link of sensual Craving is destroyed, but there is still some Clinging to a sense of self, in the process of the links of Dependent Origination. But at the level of the arahant, the link of Craving will never arise. Only at the level of Feeling, there will be some sensory experience, but there will be no reaction to it that will create Craving, and new kamma and suffering.

When you destroy Ignorance once and for all, what is replaced by it is Right View, the elevated Right View; the understanding of the Four Noble Truths, the understanding of the links of Dependent Origination, the understanding of rebirth and Kamma. The Formations are now pure, and that means that the Formations are no longer chained by the Projections, no longer chained by the Defilements, because now they are, in some sense, conditioned by Right View, they are rooted in Right View.

Those Formations that arise and give rise to the next Consciousness, that Consciousness will not take anything personal through any kind of intention. When that arises, when at the level of Feeling, that sensory experience is felt, there’s nothing being taken personal; it’s just a series of processes. The automatic view of an arahant is; they take, whatever is there, to be impermanent, impersonal and not worth holding on to. They don’t hold on to it, and they just let go of it. As soon as it arises, it passes away and there’s no Clinging onto it, there is no identifying with it. Therefore, no Craving, no Clinging and so on and so forth.

 This is also the operation of Kamma. The Formations are kammic impulses, they are carriers of Kamma. An arahant will still experience the effects of kamma produced previously, prior to full Awakening, prior to attainment of arahantship. So, the effects of that Kamma, is the old Kamma that you’re experiencing. That will be experienced for the Formations, but it will be terminated at the level of Feeling, because there’s no identifying with it, there’s no personalizing it, there’s no Craving or Clinging there. Because of that, the old Kamma will be worn away, it will be destroyed bit by bit, so it starts to weaken every time it is felt, but no new Kamma will be produced.  

That is the understanding of the Projections. Number one, sensual Craving has a connection with the link of Craving. So, the more one has the link of Craving, the more one builds up the Projection of sensual Craving. This, in turn, builds up the Craving. The more one identifies with it, the more one identifies with the accumulated tendencies, with Being, the more one builds up the Projection of Being. And the more one does this, obviously, the more one builds up the Projection of Ignorance. So, there is, again, a feedback loop process going on, in that regard.

This is why it’s always important to understand Right Intention. The more you let go of it, the more you have the intention of letting go, and understanding that the choices you make now, will produce the old Kamma that you inherit in the future. Any choice you make, depending on how you take it; if you start to make choices that are rooted in Right View, choices that are aligned with the Eightfold Path, they will not produce any suffering, they will not produce any Kamma. Every time your choice is aligned with the Eightfold Path, it just nullifies whatever is happening, right there and then. But if your choices are rooted in any of the Projections, it will continue to build up the Ignorance, it will continue to build up the Craving, it will continue to strengthen the fettered Formations, the Formations that are fettered by Craving, conceit and Ignorance.

Every time you have a choice, whether it’s in the meditation practice where your 6R, or whether in daily life when you 6R; you are determining, that you are weakening those Formations from arising, in the next moment on.

Watch it here

Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

  In that sutta [Majjhima Nikaya 9 Right View / Sammaditthi Sutta], Sariputta talks about how there’s an interdependent nature between the Projections and Ignorance.

What are the Projections? There’s the projection of sensual Craving, Craving for sensory experiences. That could mean both Craving in the way of wanting something, or not wanting it, and identifying with that Feeling, with that sensory experience.

The second projection is the Projection of Being, which is related to conceit and to that sense of self, which keeps being built up, based on how you accumulate certain tendencies. The sense of self that arises, arises at the level of Birth of action, but it’s being built up through Clinging, which is the accumulation of certain tendencies, accumulation of certain stories and ideas about whatever is being experienced or felt. That gives way to Bhava, which is Becoming or Being, which are the accumulated tendencies. At that point in time, the self has become solidified by taking those accumulated tendencies.

Whenever you see individuals, or a sense of a self in individuals, all these senses of selves are nothing but bundles of Kamma, bundles of associations, bundles of different desires, wants and ideas and concepts. And they’re all interacting with one another, but they are always in flux, because in every given moment it arises and passes away.

The accumulation of tendencies also changes, based on the input of the sensory experiences, as well as how one craves or how one perceives.

The third projection is Ignorance itself. Ignorance as we traditionally know it, is the Ignorance of the Four Noble Truths:

  1. not understanding suffering
  2. not understanding the cause of suffering
  3. not understanding the cessation of suffering
  4. and not understanding the way leading to the cessation of suffering

What happens is, as you progress through the Paths and the Fruitions, as you start to see the links of Dependent Origination, and understand with Wisdom, you are bit by bit eating away, or you could say, breaking apart, or weakening the fetters within the Formations.

The Formations are up until the level of the arahant. At the level of the arahant, Ignorance is completely destroyed. So, up until that point you still have some form of Ignorance, which is conditioned by the Projections, but depending on what attainment you’re at, that Ignorance will continue to fetter the Formations. Those Formations will still continue to fetter Consciousness, and the rest of it, and still continue to have some form of Craving or Clinging.

 in the case of a sotāpanna [Stream-enterer], there is still some Craving going on.

In the case of a sakadagami [Once-Returner], very little Craving is going on, very little ill will is going on; as soon as it arises, the sakadagami is able to see it and let it go, but it still arises.

At the level of an anagami [Non-Returner], that is destroyed, which means, at that point the Projection of sensual Craving is also destroyed. What remains now, is the Projection of Being and the Projection of Ignorance. For the anagami, that Being influences the fetters, which are in the Formations, through conceit, which continues to condition such a Consciousness which continues to take things personal. Still takes them personal in the way of identifying with them, meaning there is still conceit there. In the case of an anagami, they still take some sense of delight in, for example, the jhanas or Cessation. There is still a sense of I – that I am entering the jhana, or I am entering cessation. There is still some form of delight in certain things, but there’s no Craving there. Meaning; there is no attaching the desire for certain things, in the way of sensory experiences, in the way of sensual experiences.

When you destroy the first three fetters – this is going to be a little bit of a long answer, so bear with me – you basically enter the attainment of sotāpanna. That means, you have closed off the potential for rebirth in a lower realm.

In the case of a sakadagami, you have weakened the fetter of the Craving and the ill will, the Craving or the aversion. As long as you’re a sakadagami, you will still return to the earth, or one of the sense realms, because you still have sensory Craving.

But when you destroy the sensual Craving, the Projection of sensual Craving, then you no longer have the potential of taking rebirth in any of the sense realms, in the sense spheres. You will take rebirth in one of the Pure Abodes, and from there attain arahantship. If you continue onto arahantship in the same life, you then destroy the conceit, having destroyed the Projection of Being.

 The Projection of Being, as I said, is all about taking personal the accumulated tendencies, that has been built up through that sense of self. And taking personal the experiences to the level of identifying with them, saying that I am in jhana, and so on and so forth. But there is no central Craving operating in that kind of a mindset.

At the level of an arahant, when you destroy that Being and the sensual Craving, you have destroyed the fetters that influence those Formations. When you destroy the fetters that influence that Formations, you’re also destroying the Ignorance that conditions those Formations. Instead of Ignorance, at the level of an aharant,  you have had the complete Right View, have understood the Four Noble Truths, have understood the links of Dependent Origination.

At the level of the anagami, the Craving link of sensual Craving is destroyed, but there is still some Clinging to a sense of self, in the process of the links of Dependent Origination. But at the level of the arahant, the link of Craving will never arise. Only at the level of Feeling, there will be some sensory experience, but there will be no reaction to it that will create Craving, and new kamma and suffering.

When you destroy Ignorance once and for all, what is replaced by it is Right View, the elevated Right View; the understanding of the Four Noble Truths, the understanding of the links of Dependent Origination, the understanding of rebirth and Kamma. The Formations are now pure, and that means that the Formations are no longer chained by the Projections, no longer chained by the Defilements, because now they are, in some sense, conditioned by Right View, they are rooted in Right View.

Those Formations that arise and give rise to the next Consciousness, that Consciousness will not take anything personal through any kind of intention. When that arises, when at the level of Feeling, that sensory experience is felt, there’s nothing being taken personal; it’s just a series of processes. The automatic view of an arahant is; they take, whatever is there, to be impermanent, impersonal and not worth holding on to. They don’t hold on to it, and they just let go of it. As soon as it arises, it passes away and there’s no Clinging onto it, there is no identifying with it. Therefore, no Craving, no Clinging and so on and so forth.

 This is also the operation of Kamma. The Formations are kammic impulses, they are carriers of Kamma. An arahant will still experience the effects of kamma produced previously, prior to full Awakening, prior to attainment of arahantship. So, the effects of that Kamma, is the old Kamma that you’re experiencing. That will be experienced for the Formations, but it will be terminated at the level of Feeling, because there’s no identifying with it, there’s no personalizing it, there’s no Craving or Clinging there. Because of that, the old Kamma will be worn away, it will be destroyed bit by bit, so it starts to weaken every time it is felt, but no new Kamma will be produced.  

That is the understanding of the Projections. Number one, sensual Craving has a connection with the link of Craving. So, the more one has the link of Craving, the more one builds up the Projection of sensual Craving. This, in turn, builds up the Craving. The more one identifies with it, the more one identifies with the accumulated tendencies, with Being, the more one builds up the Projection of Being. And the more one does this, obviously, the more one builds up the Projection of Ignorance. So, there is, again, a feedback loop process going on, in that regard.

This is why it’s always important to understand Right Intention. The more you let go of it, the more you have the intention of letting go, and understanding that the choices you make now, will produce the old Kamma that you inherit in the future. Any choice you make, depending on how you take it; if you start to make choices that are rooted in Right View, choices that are aligned with the Eightfold Path, they will not produce any suffering, they will not produce any Kamma. Every time your choice is aligned with the Eightfold Path, it just nullifies whatever is happening, right there and then. But if your choices are rooted in any of the Projections, it will continue to build up the Ignorance, it will continue to build up the Craving, it will continue to strengthen the fettered Formations, the Formations that are fettered by Craving, conceit and Ignorance.

Every time you have a choice, whether it’s in the meditation practice where your 6R, or whether in daily life when you 6R; you are determining, that you are weakening those Formations from arising, in the next moment on.

Watch it here

There were, and there still are, lay people that are Aryas [having attained one of the four stages of Nibbana]. I say quite often that the Buddha did not only teach a kind of sitting meditation practice. He taught a way of life and when he was in northern India at that time, it was a very specific context; bodhisattvas need a very specific environment to come down, to do their thing and to take their final birth. At that time, there were very conducive conditions, very conducive environment and for spiritual growth, for the spiritual practice. This is a way of life that he was teaching to a lot of monks. At that time it was fairly normal to become a monk, or to dedicate their lives to this kind of practice. There were also countless virtuous lay people, and still are today, that are practicing. What it comes down to is, that it is an all-the-time practice, this is a life practice, this is how to be happy. It is how to be happy and wise all the time. To understand the Buddha’s teaching, is to understand all these tools that he gave. He explained how the mind works, and how to develop the mind, and how to develop discernment and wisdom. To understand what states are wholesome, and what states are unwholesome. Greed, anger, hatred, jealousy, envy, all these things cause us so much suffering in the first place. They cause so much difficulty, so much tension. Just to let them go, we can then experience Nibbana and Release, here and now. Nibbana simply means the letting go of, the blowing out, the cooling down.

See, there were lazy monks too and they didn’t make a lot of progress. And there were diligent laypeople who made a lot of progress. If you choose to dedicate your life to it, well, that’s that much more that you get. If you practice generosity, the mind is not clinging, the mind is always giving, the mind is liberated in the first place.  When a generous mind is a liberated mind, then the virtues are strong, they’re established, you’re protected by your own virtue, and this is very uplifting for the mind.

This might not be in one or two days, but the people that have been practicing this for a long time, they know the power of virtue.

Looking back five years ago, ten years ago; I have not hurt consciously any living beings; I have not told any lies; I have not hurt anybody sexually; I have not spoken behind anyone’s back or anything. This is just very wonderful, and this is really uplifting. As we practice that, as we are devoted to that, then we align with the Dhamma. We straighten our view, we align with the Dhamma.

However committed we are to this, is how much progress we will make, and that depends on you. If someone chooses to go to the movie theater and watch a big movie, very noisy, and eat popcorn, that’s great, sure. But if that person chooses instead to practice for two hours, and to develop their mind, to sharpen their mind and make their mind bright and beautiful, that will follow them everywhere. Whatever they’re going to do then, they’re going to be happy. This is our choice, this is everyone’s choice.

   In so many ways the Buddha told the disadvantages of sensual pleasures. We do as much as we can, and especially in the lay life, there’s so many things. But this is out of compassion to people. The Buddha was saying: Be careful, this is not where the true happiness lies, this is where you will be tricked. When we put our happiness into this, then we invest our happiness into something that can be taken away at any time. It is not reliable; we don’t know whether causes and conditions will support that for a long time.

 The Buddha always praised the advantage, the benefit of letting go the sensual pleasures, and enjoying the bliss of mental development – bhavana – and the higher mind. However anybody wants to partake in this, that’s everybody’s choice. We align with as much of the Dhamma as we can.

Watch it here

Category: Daily Life

Yes!

This is a little bit deeper into the Eightfold Path. We have not discussed much about this, yet.

In the fold of Wisdom, are two things; Wise View – or Wise Understanding – of things, which are the four Noble Truths. This is how we are developing our wisdom. When we are very young, we learn not to touch a fire, because it hurts. That’s the first, building wisdom; it hurts, move away from it.

The second is Wise Attitude. Once we have the knowledge of these Four Noble Truths, that are the core of wisdom, then we can go forward in life with the right attitude. These are the intentions of

  1. letting go
  2. practicing Loving-kindness
  3. not harming

These are the three opposites to greed, hate and delusion.

We learn to walk forward in life with the right mindset, the right intention, which is about letting go of always having this selfish view of things, only about me and myself. To move into an all-inclusive kind of happiness that comes from wisdom. This is simply due to the fact that we are tricked to believe that our own happiness is about getting things for me, right now. And that is true; we need certain things, but our happiness is very, very much supported and dependent on all beings’ happiness. The Buddha’s teaching is to also realize this and to develop the right kind of attitude and intention.

Letting go is the whole of the Buddha’s teaching, and what he discovered is that craving is the root of all suffering. And to let go, to relinquish, is the completely other kind of the spectrum. It is the complete opposite.

Sometimes this concept is hard to understand for a lot of people, and not really tangible in the here and now. That’s why I directly relate it to generosity and meditation. Meditation is basically not depending on anything, anyone outside.

Craving is the root of the unwholesome, and selfish desire, anger and impatience; all these unskillful unwholesome states all arise from that. When we practice meditation, we actually practice letting go of that, because these states are all included – now we’re getting a little deeper in the Path – in this me, my selfishness. And we are letting go of that.

 Anger; where does it arise from, who is angry; it’s not going the way I want it to go. This is a little bit later in the Path and I’m not going to go into these grounds yet, but it’s all rooted in this me, myself and I. Truly, liberation comes about when we learn to not take things so personal, and not to take ourselves so seriously, and relinquish these unwholesome states.

Watch it here

Categories: Daily Life, Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

Essentially, Equanimity goes as far as Perception, any of the Brahma Viharas go as far as Perception. Once you get into the territory of Neither-perception-nor-non-perception, it gets a little subtler than that, and the subtler part of that is the tranquil mind. It’s not necessarily tranquility as an object, but it’s more the still mind itself, the still awareness of mind itself. And though it is not explicitly mentioned in the suttas, it is mentioned in some ways as the luminous mind, the radiant mind. This is the mind that is starting to become void of coarser and subtler Formations and finally the Defilements. What you’re doing is, as you get deeper and deeper into each level of Awakening, you’ll find a difference in the quality of that quiet mind. It becomes closer and closer to the luminous mind that the Buddha talks about.

[person who asked the question]

Did the Buddha say you can attain Nibbana in these other realms as well, or was it just in Neither-perception-nor-non-perception? Considering the fact that these other sects ask about what the differences are with what the Buddha is teaching; do you think the Buddha was hinting at that you can attain Nibbana through the Loving-kindness practice, through the jhanas, and that stops at Equanimity?

[Delson]

[Reads out loud from chat: You can attain Nibbana in every jhana and Brahma Vihara and nods]. What Nibbana really results from so to speak – because Nibbana is unconditioned – is the removal of all conditions. Because you’re using this as the starting point. Even the jhanas, even the Cessation of Perception and Feeling is fabricated. It’s still related to Formations. It’s still related to certain causes and conditions and factors for those to be present. Whereas Nibbana is all about non-grasping, all about letting go completely. So, you can attain Nibbana even from the first jhana onwards. It’s not that you need to go all the way to Cessation. It’s a matter of having an understanding to the point that you let go, that you don’t grasp at all. And by not grasping, that’s when the mind is so quiet, that it is able to see with wisdom. It’s able to understand with wisdom, let’s go and experiences Nibbana.

Watch it here

Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

Essentially, Equanimity goes as far as Perception, any of the Brahma Viharas go as far as Perception. Once you get into the territory of Neither-perception-nor-non-perception, it gets a little subtler than that, and the subtler part of that is the tranquil mind. It’s not necessarily tranquility as an object, but it’s more the still mind itself, the still awareness of mind itself. And though it is not explicitly mentioned in the suttas, it is mentioned in some ways as the luminous mind, the radiant mind. This is the mind that is starting to become void of coarser and subtler Formations and finally the Defilements. What you’re doing is, as you get deeper and deeper into each level of Awakening, you’ll find a difference in the quality of that quiet mind. It becomes closer and closer to the luminous mind that the Buddha talks about.

[person who asked the question]

Did the Buddha say you can attain Nibbana in these other realms as well, or was it just in Neither-perception-nor-non-perception? Considering the fact that these other sects ask about what the differences are with what the Buddha is teaching; do you think the Buddha was hinting at that you can attain Nibbana through the Loving-kindness practice, through the jhanas, and that stops at Equanimity?

[Delson]

[Reads out loud from chat: You can attain Nibbana in every jhana and Brahma Vihara and nods]. What Nibbana really results from so to speak – because Nibbana is unconditioned – is the removal of all conditions. Because you’re using this as the starting point. Even the jhanas, even the Cessation of Perception and Feeling is fabricated. It’s still related to Formations. It’s still related to certain causes and conditions and factors for those to be present. Whereas Nibbana is all about non-grasping, all about letting go completely. So, you can attain Nibbana even from the first jhana onwards. It’s not that you need to go all the way to Cessation. It’s a matter of having an understanding to the point that you let go, that you don’t grasp at all. And by not grasping, that’s when the mind is so quiet, that it is able to see with wisdom. It’s able to understand with wisdom, let’s go and experiences Nibbana.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

  In that sutta [Majjhima Nikaya 9 Right View / Sammaditthi Sutta], Sariputta talks about how there’s an interdependent nature between the Projections and Ignorance.

What are the Projections? There’s the projection of sensual Craving, Craving for sensory experiences. That could mean both Craving in the way of wanting something, or not wanting it, and identifying with that Feeling, with that sensory experience.

The second projection is the Projection of Being, which is related to conceit and to that sense of self, which keeps being built up, based on how you accumulate certain tendencies. The sense of self that arises, arises at the level of Birth of action, but it’s being built up through Clinging, which is the accumulation of certain tendencies, accumulation of certain stories and ideas about whatever is being experienced or felt. That gives way to Bhava, which is Becoming or Being, which are the accumulated tendencies. At that point in time, the self has become solidified by taking those accumulated tendencies.

Whenever you see individuals, or a sense of a self in individuals, all these senses of selves are nothing but bundles of Kamma, bundles of associations, bundles of different desires, wants and ideas and concepts. And they’re all interacting with one another, but they are always in flux, because in every given moment it arises and passes away.

The accumulation of tendencies also changes, based on the input of the sensory experiences, as well as how one craves or how one perceives.

The third projection is Ignorance itself. Ignorance as we traditionally know it, is the Ignorance of the Four Noble Truths:

  1. not understanding suffering
  2. not understanding the cause of suffering
  3. not understanding the cessation of suffering
  4. and not understanding the way leading to the cessation of suffering

What happens is, as you progress through the Paths and the Fruitions, as you start to see the links of Dependent Origination, and understand with Wisdom, you are bit by bit eating away, or you could say, breaking apart, or weakening the fetters within the Formations.

The Formations are up until the level of the arahant. At the level of the arahant, Ignorance is completely destroyed. So, up until that point you still have some form of Ignorance, which is conditioned by the Projections, but depending on what attainment you’re at, that Ignorance will continue to fetter the Formations. Those Formations will still continue to fetter Consciousness, and the rest of it, and still continue to have some form of Craving or Clinging.

 in the case of a sotāpanna [Stream-enterer], there is still some Craving going on.

In the case of a sakadagami [Once-Returner], very little Craving is going on, very little ill will is going on; as soon as it arises, the sakadagami is able to see it and let it go, but it still arises.

At the level of an anagami [Non-Returner], that is destroyed, which means, at that point the Projection of sensual Craving is also destroyed. What remains now, is the Projection of Being and the Projection of Ignorance. For the anagami, that Being influences the fetters, which are in the Formations, through conceit, which continues to condition such a Consciousness which continues to take things personal. Still takes them personal in the way of identifying with them, meaning there is still conceit there. In the case of an anagami, they still take some sense of delight in, for example, the jhanas or Cessation. There is still a sense of I – that I am entering the jhana, or I am entering cessation. There is still some form of delight in certain things, but there’s no Craving there. Meaning; there is no attaching the desire for certain things, in the way of sensory experiences, in the way of sensual experiences.

When you destroy the first three fetters – this is going to be a little bit of a long answer, so bear with me – you basically enter the attainment of sotāpanna. That means, you have closed off the potential for rebirth in a lower realm.

In the case of a sakadagami, you have weakened the fetter of the Craving and the ill will, the Craving or the aversion. As long as you’re a sakadagami, you will still return to the earth, or one of the sense realms, because you still have sensory Craving.

But when you destroy the sensual Craving, the Projection of sensual Craving, then you no longer have the potential of taking rebirth in any of the sense realms, in the sense spheres. You will take rebirth in one of the Pure Abodes, and from there attain arahantship. If you continue onto arahantship in the same life, you then destroy the conceit, having destroyed the Projection of Being.

 The Projection of Being, as I said, is all about taking personal the accumulated tendencies, that has been built up through that sense of self. And taking personal the experiences to the level of identifying with them, saying that I am in jhana, and so on and so forth. But there is no central Craving operating in that kind of a mindset.

At the level of an arahant, when you destroy that Being and the sensual Craving, you have destroyed the fetters that influence those Formations. When you destroy the fetters that influence that Formations, you’re also destroying the Ignorance that conditions those Formations. Instead of Ignorance, at the level of an aharant,  you have had the complete Right View, have understood the Four Noble Truths, have understood the links of Dependent Origination.

At the level of the anagami, the Craving link of sensual Craving is destroyed, but there is still some Clinging to a sense of self, in the process of the links of Dependent Origination. But at the level of the arahant, the link of Craving will never arise. Only at the level of Feeling, there will be some sensory experience, but there will be no reaction to it that will create Craving, and new kamma and suffering.

When you destroy Ignorance once and for all, what is replaced by it is Right View, the elevated Right View; the understanding of the Four Noble Truths, the understanding of the links of Dependent Origination, the understanding of rebirth and Kamma. The Formations are now pure, and that means that the Formations are no longer chained by the Projections, no longer chained by the Defilements, because now they are, in some sense, conditioned by Right View, they are rooted in Right View.

Those Formations that arise and give rise to the next Consciousness, that Consciousness will not take anything personal through any kind of intention. When that arises, when at the level of Feeling, that sensory experience is felt, there’s nothing being taken personal; it’s just a series of processes. The automatic view of an arahant is; they take, whatever is there, to be impermanent, impersonal and not worth holding on to. They don’t hold on to it, and they just let go of it. As soon as it arises, it passes away and there’s no Clinging onto it, there is no identifying with it. Therefore, no Craving, no Clinging and so on and so forth.

 This is also the operation of Kamma. The Formations are kammic impulses, they are carriers of Kamma. An arahant will still experience the effects of kamma produced previously, prior to full Awakening, prior to attainment of arahantship. So, the effects of that Kamma, is the old Kamma that you’re experiencing. That will be experienced for the Formations, but it will be terminated at the level of Feeling, because there’s no identifying with it, there’s no personalizing it, there’s no Craving or Clinging there. Because of that, the old Kamma will be worn away, it will be destroyed bit by bit, so it starts to weaken every time it is felt, but no new Kamma will be produced.  

That is the understanding of the Projections. Number one, sensual Craving has a connection with the link of Craving. So, the more one has the link of Craving, the more one builds up the Projection of sensual Craving. This, in turn, builds up the Craving. The more one identifies with it, the more one identifies with the accumulated tendencies, with Being, the more one builds up the Projection of Being. And the more one does this, obviously, the more one builds up the Projection of Ignorance. So, there is, again, a feedback loop process going on, in that regard.

This is why it’s always important to understand Right Intention. The more you let go of it, the more you have the intention of letting go, and understanding that the choices you make now, will produce the old Kamma that you inherit in the future. Any choice you make, depending on how you take it; if you start to make choices that are rooted in Right View, choices that are aligned with the Eightfold Path, they will not produce any suffering, they will not produce any Kamma. Every time your choice is aligned with the Eightfold Path, it just nullifies whatever is happening, right there and then. But if your choices are rooted in any of the Projections, it will continue to build up the Ignorance, it will continue to build up the Craving, it will continue to strengthen the fettered Formations, the Formations that are fettered by Craving, conceit and Ignorance.

Every time you have a choice, whether it’s in the meditation practice where your 6R, or whether in daily life when you 6R; you are determining, that you are weakening those Formations from arising, in the next moment on.

Watch it here

Sutta Explanations

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

If you go back to Right Intention – which I call Effective Choice – there is the intention to let go, the intention of renunciation. And the intention of non-harm and non-cruelty. Which essentially means to cultivate Loving-kindness and Compassion. Wholesome really is anything that is in alignment with the mundane Eightfold Path. What I mean by that is, while you’re still on the Path, you are utilizing the Path and you are acting, speaking, and thinking in alignment with the Eightfold Path. You speak in loving terms, in kind ways. You refrain from using harsh speech, from any false speech. Cultivating wholesome speech, or Right Speech, means you know when to speak and when not to speak. When to speak in a loving way, when to refrain from speaking at all, because it may harm the individual mentally or emotionally. Likewise, for action. So, wholesome means, in this context, especially for the purpose of this practice; developing the Brahma Viharas, first and foremost.

And the unwholesome really is eradicating that, to replace the unwholesome. Replacing the ill will with Loving-kindness; replacing the cruelty with Compassion; replacing jealousy with Empathetic Joy; and indifference, greed, and resentment with Equanimity. So, there is that context within that.

But more than that, once you elevate from the unwholesome to the wholesome, the work that is remaining, is to elevate from the wholesome, to that of the mind of the arahant, who does not even remain attached to the wholesome either. The Kamma that one produces is wholesome, and still is personally identified with a self. So that continues to create wholesome Kamma, which means that it will continue to create Rebirth.

But in the case of one who is an arahant, the actions that they produce are not based on any sense of self. They are more in relation to what is situationally needed. They respond according to the situation, without personalizing, and so they won’t produce any new Kamma.

It’s getting a little deeper than that, but generally speaking, what one should focus on, or understand in this regard, is; in this practice, what one is doing is uprooting the unwholesome and replacing it with the wholesome. The unwholesome is generally ill will, greed, aversion, hatred, and delusion. Consider those to be the unwholesome. And the wholesome are the Brahma Viharas, Tranquility and Wisdom.

[person who asked the question]

Thank you. What is the Pali term for wholesome?

[Delson]

Kusala.

Someone in the chat mentions which sutta relates the Brahma Viharas to the different jhanas. It’s called the Mettāsahagata Sutta/Accompanied by Loving-kindness. Samyutta Nikaya 46.54. This is already in the curriculum.

And earlier, I was talking about intelligence [where Delson told someone who was asking many questions, that bhante Vimalaramsi says: “If you ask many questions, you will be reborn as someone who is very intelligent.”] and that person in the chat said, it’s mentioned in the Cūlakammavibhanga sutta [Majjhima Nikaya 135 The Shorter Exposition of Action] that questioners are reborn as intelligent persons. So, if you want to take a look at those, you can take a look at that.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

  In that sutta [Majjhima Nikaya 9 Right View / Sammaditthi Sutta], Sariputta talks about how there’s an interdependent nature between the Projections and Ignorance.

What are the Projections? There’s the projection of sensual Craving, Craving for sensory experiences. That could mean both Craving in the way of wanting something, or not wanting it, and identifying with that Feeling, with that sensory experience.

The second projection is the Projection of Being, which is related to conceit and to that sense of self, which keeps being built up, based on how you accumulate certain tendencies. The sense of self that arises, arises at the level of Birth of action, but it’s being built up through Clinging, which is the accumulation of certain tendencies, accumulation of certain stories and ideas about whatever is being experienced or felt. That gives way to Bhava, which is Becoming or Being, which are the accumulated tendencies. At that point in time, the self has become solidified by taking those accumulated tendencies.

Whenever you see individuals, or a sense of a self in individuals, all these senses of selves are nothing but bundles of Kamma, bundles of associations, bundles of different desires, wants and ideas and concepts. And they’re all interacting with one another, but they are always in flux, because in every given moment it arises and passes away.

The accumulation of tendencies also changes, based on the input of the sensory experiences, as well as how one craves or how one perceives.

The third projection is Ignorance itself. Ignorance as we traditionally know it, is the Ignorance of the Four Noble Truths:

  1. not understanding suffering
  2. not understanding the cause of suffering
  3. not understanding the cessation of suffering
  4. and not understanding the way leading to the cessation of suffering

What happens is, as you progress through the Paths and the Fruitions, as you start to see the links of Dependent Origination, and understand with Wisdom, you are bit by bit eating away, or you could say, breaking apart, or weakening the fetters within the Formations.

The Formations are up until the level of the arahant. At the level of the arahant, Ignorance is completely destroyed. So, up until that point you still have some form of Ignorance, which is conditioned by the Projections, but depending on what attainment you’re at, that Ignorance will continue to fetter the Formations. Those Formations will still continue to fetter Consciousness, and the rest of it, and still continue to have some form of Craving or Clinging.

 in the case of a sotāpanna [Stream-enterer], there is still some Craving going on.

In the case of a sakadagami [Once-Returner], very little Craving is going on, very little ill will is going on; as soon as it arises, the sakadagami is able to see it and let it go, but it still arises.

At the level of an anagami [Non-Returner], that is destroyed, which means, at that point the Projection of sensual Craving is also destroyed. What remains now, is the Projection of Being and the Projection of Ignorance. For the anagami, that Being influences the fetters, which are in the Formations, through conceit, which continues to condition such a Consciousness which continues to take things personal. Still takes them personal in the way of identifying with them, meaning there is still conceit there. In the case of an anagami, they still take some sense of delight in, for example, the jhanas or Cessation. There is still a sense of I – that I am entering the jhana, or I am entering cessation. There is still some form of delight in certain things, but there’s no Craving there. Meaning; there is no attaching the desire for certain things, in the way of sensory experiences, in the way of sensual experiences.

When you destroy the first three fetters – this is going to be a little bit of a long answer, so bear with me – you basically enter the attainment of sotāpanna. That means, you have closed off the potential for rebirth in a lower realm.

In the case of a sakadagami, you have weakened the fetter of the Craving and the ill will, the Craving or the aversion. As long as you’re a sakadagami, you will still return to the earth, or one of the sense realms, because you still have sensory Craving.

But when you destroy the sensual Craving, the Projection of sensual Craving, then you no longer have the potential of taking rebirth in any of the sense realms, in the sense spheres. You will take rebirth in one of the Pure Abodes, and from there attain arahantship. If you continue onto arahantship in the same life, you then destroy the conceit, having destroyed the Projection of Being.

 The Projection of Being, as I said, is all about taking personal the accumulated tendencies, that has been built up through that sense of self. And taking personal the experiences to the level of identifying with them, saying that I am in jhana, and so on and so forth. But there is no central Craving operating in that kind of a mindset.

At the level of an arahant, when you destroy that Being and the sensual Craving, you have destroyed the fetters that influence those Formations. When you destroy the fetters that influence that Formations, you’re also destroying the Ignorance that conditions those Formations. Instead of Ignorance, at the level of an aharant,  you have had the complete Right View, have understood the Four Noble Truths, have understood the links of Dependent Origination.

At the level of the anagami, the Craving link of sensual Craving is destroyed, but there is still some Clinging to a sense of self, in the process of the links of Dependent Origination. But at the level of the arahant, the link of Craving will never arise. Only at the level of Feeling, there will be some sensory experience, but there will be no reaction to it that will create Craving, and new kamma and suffering.

When you destroy Ignorance once and for all, what is replaced by it is Right View, the elevated Right View; the understanding of the Four Noble Truths, the understanding of the links of Dependent Origination, the understanding of rebirth and Kamma. The Formations are now pure, and that means that the Formations are no longer chained by the Projections, no longer chained by the Defilements, because now they are, in some sense, conditioned by Right View, they are rooted in Right View.

Those Formations that arise and give rise to the next Consciousness, that Consciousness will not take anything personal through any kind of intention. When that arises, when at the level of Feeling, that sensory experience is felt, there’s nothing being taken personal; it’s just a series of processes. The automatic view of an arahant is; they take, whatever is there, to be impermanent, impersonal and not worth holding on to. They don’t hold on to it, and they just let go of it. As soon as it arises, it passes away and there’s no Clinging onto it, there is no identifying with it. Therefore, no Craving, no Clinging and so on and so forth.

 This is also the operation of Kamma. The Formations are kammic impulses, they are carriers of Kamma. An arahant will still experience the effects of kamma produced previously, prior to full Awakening, prior to attainment of arahantship. So, the effects of that Kamma, is the old Kamma that you’re experiencing. That will be experienced for the Formations, but it will be terminated at the level of Feeling, because there’s no identifying with it, there’s no personalizing it, there’s no Craving or Clinging there. Because of that, the old Kamma will be worn away, it will be destroyed bit by bit, so it starts to weaken every time it is felt, but no new Kamma will be produced.  

That is the understanding of the Projections. Number one, sensual Craving has a connection with the link of Craving. So, the more one has the link of Craving, the more one builds up the Projection of sensual Craving. This, in turn, builds up the Craving. The more one identifies with it, the more one identifies with the accumulated tendencies, with Being, the more one builds up the Projection of Being. And the more one does this, obviously, the more one builds up the Projection of Ignorance. So, there is, again, a feedback loop process going on, in that regard.

This is why it’s always important to understand Right Intention. The more you let go of it, the more you have the intention of letting go, and understanding that the choices you make now, will produce the old Kamma that you inherit in the future. Any choice you make, depending on how you take it; if you start to make choices that are rooted in Right View, choices that are aligned with the Eightfold Path, they will not produce any suffering, they will not produce any Kamma. Every time your choice is aligned with the Eightfold Path, it just nullifies whatever is happening, right there and then. But if your choices are rooted in any of the Projections, it will continue to build up the Ignorance, it will continue to build up the Craving, it will continue to strengthen the fettered Formations, the Formations that are fettered by Craving, conceit and Ignorance.

Every time you have a choice, whether it’s in the meditation practice where your 6R, or whether in daily life when you 6R; you are determining, that you are weakening those Formations from arising, in the next moment on.

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