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කර්මය පිලිබද මගේ ගැටලු Karma Questions
- Thread starter Y2K
- Start date
I found a good article 
Cause and Effect and the Nine Consciousnesses
Cause and Effect
As we go about our daily lives, in every single moment, we make causes in the things that we think and say and do. Buddhism teaches the existence of a law of cause and effect which explains that when we make a cause, the anticipated effect of that cause is stored deep in our lives, and when the right circumstances appear then we experience the effect. This concept of cause and effect is at the heart of Buddhism, and the characters for 'renge' in Nam-myoho-renge-kyo mean the simultaneity of the internal cause and the internal effect. This means that, through chanting, we have made the cause for our Buddhahood, and the effect of it exists simultaneously with that cause. By chanting we are directly causing our Buddhahood to appear.
Renge literally means 'lotus flower', which is a beautiful plant that floats on the surface of water and its beauty is nourished through its roots in the mud. This is a metaphor for our lives. Chanting Nam-myoho-renge-kyo uses the `mud` in our lives to enable us to reveal our highest life state.
But the Lotus flower is significant for a second reason. It is a plant that flowers and seeds at the same time. It beautifully illustrates the profound working of life where the effect is simultaneous with the cause.
An example of the way Buddhism views cause and effect might be of a young person going home to spend a weekend with their parents. They have a blazing row before the end of the weekend and the young person leaves. In Western society we tend to see the blazing row as the cause and the young person leaving the effect. But Buddhism focuses attention on the internal cause and effect. So it may be that the internal cause turns out to be that the young person disrespects their parents, at quite a deep level, perhaps without realising it. The effect which is simultaneous with this cause is the state of hell, and it is this that is triggering the arguing. This example could equally be the other way round, with the parents doing the disrespecting. It is the internal cause and effect which a person who chants Nam-myoho-renge-kyo can change, replacing their internal feelings with respect.
Through the simultaneity of cause and effect we can cause our Buddhahood to appear. To help us gain a clearer understanding of what Nam-myoho-renge-kyo is we need to appreciate the nine consciousnesses. The nine consciousnesses can be thought of as different layers of consciousness which are constantly operating together to create our lives. And as we progress through explanations of these consciousnesses the significance of the principle of the simultaneity of cause and effect should become apparent.
The Nine Consciousnesses
The first five `consciousnesses' are our basic senses of sight, hearing, touch, smell and taste, which we use to take in information from outside ourselves in order to understand what is going on in the world. Imagine the moment of birth. The baby, at that moment is aware of sound, of smell, touch, taste, and sight. Like the baby we become attached to the world to such a degree that, for many, the world in all its complexities continues to hold our attention and we remain ignorant of the working of the deeper `layers` of consciousness.
Eventually the baby grows and learns that what it is seeing is, say `blue` or what it is feeling is `hot`. This is the sixth consciousness or the mind as we are used to thinking of it, which functions to enable us to make sense of what is coming to us through our senses. It is primarily through the interaction of these first 6 consciousnesses that we perform our daily activities.
The seventh consciousness is directed towards our inner, spiritual world. It is in the 7th consciousness that the conditioning we experience as we grow up is stored. It is through this consciousness that we have our sense of who we are, our gender, our national identity and so on. Attachment to a self distinct and separate from others has its basis in this consciousness as does our sense of right and wrong. We might see the appearance of various therapies and counselling in the West as a response to the desire on the part of many to free themselves from some of the conditioning that has taken place in life and which is stored in the 7th consciousness.
Western culture really only has an understanding of the first 7 consciousnesses. The concept of an eighth consciousness storing all our internal causes and internal effects (our karma) is generally not in use in daily life. And the concept of a ninth consciousness being the fundamental workings of life itself throughout the universe is definitely not part of our culture! The ninth consciousness in Buddhism is Nam-myoho-renge-kyo or the Law of life.
1 Touch
2 Taste
3 Sight
4 Hearing
5 Smell
6 Conscious Mind
7 Sub Conscious / Limited Egoistic Self
8 Karma
The eighth and ninth consciousnesses are operating at the level of the fundamental interconnectedness of all of life. If our eyes could see our karma and the 9th consciousness we would see all of life as deeply interconnected. The perception created in the 7th consciousness of a fixed and isolated self is thus false. This is one of the deep seated delusions regarding the nature of the self. The narrow ego of the 7th consciousness resists life expansion. A human life which is `touching` the eighth consciousness is cracking the shell of the limited ego and becoming open to its greater self. The seventh consciousness is also the seat of the fear of death. Locked in the 7th consciousness the narrow ego assumes it will perish and cease to exist at death. Such a life is unable to see that the eighth consciousness is an enduring flow of life energy that will migrate between life times.
The delusion that the 7th consciousness is ones true self is fundamental ignorance, a turning away from the interconnectedness of all being. It is this sense of oneself as separate that gives rise to discrimination, destructive arrogance, and the acquisition of material possessions and wealth that far surpass what any one human being could possibly need.
The eighth consciousness is a vast storehouse of all the causes and effects which affect the way that the world comes to us. It is where we accumulate our karma, both positive and negative. It accounts for our looks, our circumstances, our reactions, our good or bad fortune, our work, our relationships, our health, in fact, every aspect of living. As causes are made in thought or word or deed, so internal effects are stored in this level of consciousness.
Because the internal cause and effect exists deep inside, on a level of life which is interconnecting with all of life, eventually external causes and effects appear in response to the karma in the eighth consciousness. It is the existence of the eighth consciousness that explains the great differences which exist between say `identical` twins in their experiences of life. It explains how things that happen to a young child appear to have no cause in this lifetime. It is this eighth consciousness or karma which migrates between lifetimes. It is our karma from previous lifetimes which we are born with and which then causes the world to come to us on the basis of our internal causes in all the different aspects of life.
If life were only these eight consciousnesses things would be fatalistic and bleak. One cause would create its effect which would condition all future causes and their effects and so on, leaving us stuck on a particular path with particular tendencies. We cannot gain access to this 8th karmic consciousness with our minds, which are too shallow. Will-power and effort alone will not enable us to change deep seated karmic tendencies.
The Ninth Consciousness
Buddhism teaches that there is a ninth consciousness which Nichiren Daishonin identified as the Buddha nature, or Nam-myoho-renge-kyo. It is the basis of all life's functions and is known as the 'amala' or 'fundamentally pure' consciousness, shared at the most profound level with all life. As we chant Nam-myoho-renge-kyo, so life force comes from the ninth consciousness, purifying the
internal causes and effects that lie in the eighth, and improving the way our sixth and seventh consciousnesses function. We start to create new causes in the eighth consciousness, based not on the tendencies that we have developed after making many different causes, but on the life state of the Buddha, and therefore filled with courage, compassion and wisdom. Another benefit of this process is that we start to see our lives with the eyes of the Buddha, enabling us to see our karma in its true light. As we see it, so it becomes easier to challenge it and change it.
To use an analogy, the emergence of the world of Buddhahood is like the rising of the sun. When the sun dawns in the east, the stars that had shone so vividly in the night sky immediately fade into seeming non-existence. If they disappeared, it would go against the principle of causality. But just as the light of the stars and the moon seems to vanish when the sun rises, when we bring forth the state of Buddhahood in our lives we cease to suffer negative effects for each individual past negative cause made. In other words, this does not deny or contradict general causality. General causality remains an underlying premise of Buddhism. But it is subsumed by what might be termed a 'greater causality'. This greater causality is the causality of attaining Buddhahood. It is the causality of the Lotus Sutra and the Mystic Law.
Chanting Nam-myoho-renge-kyo then liberates us from our negative or unhappy karma, and enables us to make causes and create lives that accord with our greatest dreams both for ourselves and for the society in which we live. The best causes we can make are those that contribute to kosen-rufu, and help people to establish Nam-myoho-renge-kyo in their own lives, enabling them to reveal their own Buddha nature.
Cause and Effect and the Nine Consciousnesses
Cause and Effect
As we go about our daily lives, in every single moment, we make causes in the things that we think and say and do. Buddhism teaches the existence of a law of cause and effect which explains that when we make a cause, the anticipated effect of that cause is stored deep in our lives, and when the right circumstances appear then we experience the effect. This concept of cause and effect is at the heart of Buddhism, and the characters for 'renge' in Nam-myoho-renge-kyo mean the simultaneity of the internal cause and the internal effect. This means that, through chanting, we have made the cause for our Buddhahood, and the effect of it exists simultaneously with that cause. By chanting we are directly causing our Buddhahood to appear.
Renge literally means 'lotus flower', which is a beautiful plant that floats on the surface of water and its beauty is nourished through its roots in the mud. This is a metaphor for our lives. Chanting Nam-myoho-renge-kyo uses the `mud` in our lives to enable us to reveal our highest life state.
But the Lotus flower is significant for a second reason. It is a plant that flowers and seeds at the same time. It beautifully illustrates the profound working of life where the effect is simultaneous with the cause.
An example of the way Buddhism views cause and effect might be of a young person going home to spend a weekend with their parents. They have a blazing row before the end of the weekend and the young person leaves. In Western society we tend to see the blazing row as the cause and the young person leaving the effect. But Buddhism focuses attention on the internal cause and effect. So it may be that the internal cause turns out to be that the young person disrespects their parents, at quite a deep level, perhaps without realising it. The effect which is simultaneous with this cause is the state of hell, and it is this that is triggering the arguing. This example could equally be the other way round, with the parents doing the disrespecting. It is the internal cause and effect which a person who chants Nam-myoho-renge-kyo can change, replacing their internal feelings with respect.
Through the simultaneity of cause and effect we can cause our Buddhahood to appear. To help us gain a clearer understanding of what Nam-myoho-renge-kyo is we need to appreciate the nine consciousnesses. The nine consciousnesses can be thought of as different layers of consciousness which are constantly operating together to create our lives. And as we progress through explanations of these consciousnesses the significance of the principle of the simultaneity of cause and effect should become apparent.
The Nine Consciousnesses
The first five `consciousnesses' are our basic senses of sight, hearing, touch, smell and taste, which we use to take in information from outside ourselves in order to understand what is going on in the world. Imagine the moment of birth. The baby, at that moment is aware of sound, of smell, touch, taste, and sight. Like the baby we become attached to the world to such a degree that, for many, the world in all its complexities continues to hold our attention and we remain ignorant of the working of the deeper `layers` of consciousness.
Eventually the baby grows and learns that what it is seeing is, say `blue` or what it is feeling is `hot`. This is the sixth consciousness or the mind as we are used to thinking of it, which functions to enable us to make sense of what is coming to us through our senses. It is primarily through the interaction of these first 6 consciousnesses that we perform our daily activities.
The seventh consciousness is directed towards our inner, spiritual world. It is in the 7th consciousness that the conditioning we experience as we grow up is stored. It is through this consciousness that we have our sense of who we are, our gender, our national identity and so on. Attachment to a self distinct and separate from others has its basis in this consciousness as does our sense of right and wrong. We might see the appearance of various therapies and counselling in the West as a response to the desire on the part of many to free themselves from some of the conditioning that has taken place in life and which is stored in the 7th consciousness.
Western culture really only has an understanding of the first 7 consciousnesses. The concept of an eighth consciousness storing all our internal causes and internal effects (our karma) is generally not in use in daily life. And the concept of a ninth consciousness being the fundamental workings of life itself throughout the universe is definitely not part of our culture! The ninth consciousness in Buddhism is Nam-myoho-renge-kyo or the Law of life.
1 Touch
2 Taste
3 Sight
4 Hearing
5 Smell
6 Conscious Mind
7 Sub Conscious / Limited Egoistic Self
8 Karma
The eighth and ninth consciousnesses are operating at the level of the fundamental interconnectedness of all of life. If our eyes could see our karma and the 9th consciousness we would see all of life as deeply interconnected. The perception created in the 7th consciousness of a fixed and isolated self is thus false. This is one of the deep seated delusions regarding the nature of the self. The narrow ego of the 7th consciousness resists life expansion. A human life which is `touching` the eighth consciousness is cracking the shell of the limited ego and becoming open to its greater self. The seventh consciousness is also the seat of the fear of death. Locked in the 7th consciousness the narrow ego assumes it will perish and cease to exist at death. Such a life is unable to see that the eighth consciousness is an enduring flow of life energy that will migrate between life times.
The delusion that the 7th consciousness is ones true self is fundamental ignorance, a turning away from the interconnectedness of all being. It is this sense of oneself as separate that gives rise to discrimination, destructive arrogance, and the acquisition of material possessions and wealth that far surpass what any one human being could possibly need.
The eighth consciousness is a vast storehouse of all the causes and effects which affect the way that the world comes to us. It is where we accumulate our karma, both positive and negative. It accounts for our looks, our circumstances, our reactions, our good or bad fortune, our work, our relationships, our health, in fact, every aspect of living. As causes are made in thought or word or deed, so internal effects are stored in this level of consciousness.
Because the internal cause and effect exists deep inside, on a level of life which is interconnecting with all of life, eventually external causes and effects appear in response to the karma in the eighth consciousness. It is the existence of the eighth consciousness that explains the great differences which exist between say `identical` twins in their experiences of life. It explains how things that happen to a young child appear to have no cause in this lifetime. It is this eighth consciousness or karma which migrates between lifetimes. It is our karma from previous lifetimes which we are born with and which then causes the world to come to us on the basis of our internal causes in all the different aspects of life.
If life were only these eight consciousnesses things would be fatalistic and bleak. One cause would create its effect which would condition all future causes and their effects and so on, leaving us stuck on a particular path with particular tendencies. We cannot gain access to this 8th karmic consciousness with our minds, which are too shallow. Will-power and effort alone will not enable us to change deep seated karmic tendencies.
The Ninth Consciousness
Buddhism teaches that there is a ninth consciousness which Nichiren Daishonin identified as the Buddha nature, or Nam-myoho-renge-kyo. It is the basis of all life's functions and is known as the 'amala' or 'fundamentally pure' consciousness, shared at the most profound level with all life. As we chant Nam-myoho-renge-kyo, so life force comes from the ninth consciousness, purifying the
internal causes and effects that lie in the eighth, and improving the way our sixth and seventh consciousnesses function. We start to create new causes in the eighth consciousness, based not on the tendencies that we have developed after making many different causes, but on the life state of the Buddha, and therefore filled with courage, compassion and wisdom. Another benefit of this process is that we start to see our lives with the eyes of the Buddha, enabling us to see our karma in its true light. As we see it, so it becomes easier to challenge it and change it.
To use an analogy, the emergence of the world of Buddhahood is like the rising of the sun. When the sun dawns in the east, the stars that had shone so vividly in the night sky immediately fade into seeming non-existence. If they disappeared, it would go against the principle of causality. But just as the light of the stars and the moon seems to vanish when the sun rises, when we bring forth the state of Buddhahood in our lives we cease to suffer negative effects for each individual past negative cause made. In other words, this does not deny or contradict general causality. General causality remains an underlying premise of Buddhism. But it is subsumed by what might be termed a 'greater causality'. This greater causality is the causality of attaining Buddhahood. It is the causality of the Lotus Sutra and the Mystic Law.
Chanting Nam-myoho-renge-kyo then liberates us from our negative or unhappy karma, and enables us to make causes and create lives that accord with our greatest dreams both for ourselves and for the society in which we live. The best causes we can make are those that contribute to kosen-rufu, and help people to establish Nam-myoho-renge-kyo in their own lives, enabling them to reveal their own Buddha nature.
Thank you for ur kind reply we have solved other problem easily
According to ur knowledge how do u think of No-self vs Reincarnation? this problem i also explain well but open for ur explanation
it all about "WE" not about "I" there is no person called "I" but you can say "WE"
We are one everything is interconnected to everything else (I think Lord Buddha also said this theory ) that is my conclusion what do you think ?
Namo Buddhaya,
Y2k sahodaraya, Oya pirisidu theravada darmaya, e kiwwe majjhima nikayawath aduma gane sampurnawa igena ganna uthsaha karanna..oya nethnam dawal walawal wala wetenna puluwan..balanna .oya kiyala thiyenawa Is theravada missing some vital point? wttt? theravdaya thamai pirisidu budhu dahama.. vinyaana 9k nehe..6i tiyenne.. pratisandi vinyaana gena awashya nehe.. patichcha samuppadaya hariyata therum ganna.. namuth sarala widihata balala therum ganna oni. ara suthra deshana upanisa,nagara,maha nidana suthra ahanna mahamewna site eken dl karagena..oyata ANATHMAYA /NON SELF eka therum ganna mama Pujya Dammaratana hamudurwange damruwana.net eka tiyena kale gattu mp3s tikak daanawa..ewwa ahanna satahan ganna gaman. SATAHAN GANNA..anyway anatta kiyanne NON SELF ( mage,mama,mage athmaya nemei..ei ee? niraturuwa atiwemin pavatemin wenas wana deyak tamai pancha upadanas kandaya, siyaluma sanskaara,dhamma ) kiyana ekai..
NOT SELF( mama nehe) kiyana eka nemei.. oyage rebirth vs anatta prashnaya oyatama therei kawadahari anatta darmaya therum giya dawasata..ekata suthra deshana ahanna, satahan ganna, yoniso manasikaraye yedenna,siilayaka pihitala satipattanaye yogya bavanawaka yedenna(e.g oyata taraha yanawanam maithri bavanawa athyawashyai, raagaya wedi nam porn wage hugak balenawanam asuba, nava sivatika karanna oni....hita nitarama avissilla,pasu tewenawanam anapanasati.. vishesayennnma anithya bavanawa thamai kawadahari anatta darmaya therum ganna udaw wenne.. mahamewna site eke anithya bavanawa dl karala ahanna..ven dammaratana hamuduruwange bana hugak gambeerai,gamburui..eka nisa tika kalak ahanna wei purudu wenna..hugak watinawa..)
meghiya suthrayata anuwa "And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-and-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here and now." http://www.accesstoinsight.org/tipitaka/kn/ud/ud.4.01.than.html
bavana krama 4k karanna mainly me karunu oyatama therum ganna oni nam
maithri - getiim/tarahawa nethi weema udesa
anapanasati - pancha nivarana yatapath karala, nitarama duwili awissila wage tiyana manase samadiya wadimata..dhyana 1-4
asuba - raagaya duru karanna ( e kiwwe bendala,kello innawanam mede kala kiyala ehema ragaya duru wenne nehe...so baya wenna epa)
pradaaaaana lesinma anithya bavanawa tama hugak wedagath...
panchaupadanas kandaya anithyai,dukai,anathmai kiyala balana eka..anithya anapanasati bavanawa..
link is http://www.mediafire.com/?lucrx2yuwqob3
please listen this is the only way u ever gonna figure out what is anatta. oyatakawadawath darmaya igenagannakan me prashna iwarayak wenne nehe. mama hitanawa oya darmaye adu paadu hoyanna nowa, darmaya attatama igena ganna oni karana kenek kiyala..samma sambudu saranai sahodaraya!
aryasravaka
මචන් මට අවශ්ශ තෙරවදි බුදුදහම වැරදි ක්යන්න නෙමෙයි මට උනා යාතාවබොදය ලබාගන්නයි මට වඩා වැදගත් තෙරවදයද මහයානයද කියන එකට වඩා බුදුහාමුදුරුන් ඉගැන්විමයි
මට අවංකයෙන්ම දැන ගැනිමට අසාවක් තියෙන නිසා තමයි මේ කාරනාව මතුකරේ නමුත් බවුද්දයන වශෙන් ඔයාලට මේ ප්රශ්නයට මුහුන දෙන්න වෙනවා
කරුනාකරන් අරක කියවන්න මෙක කියවන්න කියලා කියනවාට වඩා මම අගය කරනවා අදාල Mp3 , e-book or article එක කෙලින්ම ලබාදෙන එක මොකද අමතක කරන්න එපා මම අබ්වුද්දයෙකු කියන එක
ඕයගෙ උප දෙශය මා අගය කරනවා පුලුවන්නම් මට සරලව තියෙන සුත්ර පිටකය ලබාගන්න උස්සහ කරන්න එක ලොකු පිනක් වෙවි. මට පාලි සහ පරන සිංහල ශලයත් වාටහා ගැනිමට අපහසුයි.
6 Precepts of Tilopa -No Thought - No Reflection -No Analysis -No Cultivation -No Intention -Let it settle itself
If we look at what Buddhism would answer to the question Who am I? We arrive at the theory of Atta or self or ego. Until recently people from the West believed Buddhism was a very nillhist religion because it believed that self and ego were illusory, that they had no substance. If you have read the sections on Jung and Carl Rogers you will notice that they both also believe we build up a self which is not really who we are. Carl Jung calls what we normally believe to be ourselves ego and Carl Rogers calls our perceived sense of ourselves, or at least part of ourselves "false self concept". It should be a bit easier to understand the Buddhist idea of self now we have got used to these ideas within our own culture.
True Self or True to Yourself
I spent a couple of years living in a Buddhist community. I can remember being told not to try and look for a "true self" because the only self I would find would be ego. Rather I should try to be "true to myself". When we try to have a "true self" the only thing we are going to find is a rigid fixed self, incapable of change, whereas as human's we have the potential to change for good or ill throughout our lives. It is as if, in the West, we have somehow got the idea of personality wrong, and given that this will have a direct result on how we treat people this is a serious mistake. In order to have a "rigid fixed self" the feeling side of ourselves, our heart, must not be operating. If we have a "rigid fixed self" we are not capable of change. We cannot grow
If we look at what Buddhism would answer to the question Who am I? We arrive at the theory of Atta or self or ego. Until recently people from the West believed Buddhism was a very nillhist religion because it believed that self and ego were illusory, that they had no substance. If you have read the sections on Jung and Carl Rogers you will notice that they both also believe we build up a self which is not really who we are. Carl Jung calls what we normally believe to be ourselves ego and Carl Rogers calls our perceived sense of ourselves, or at least part of ourselves "false self concept". It should be a bit easier to understand the Buddhist idea of self now we have got used to these ideas within our own culture.
True Self or True to Yourself
I spent a couple of years living in a Buddhist community. I can remember being told not to try and look for a "true self" because the only self I would find would be ego. Rather I should try to be "true to myself". When we try to have a "true self" the only thing we are going to find is a rigid fixed self, incapable of change, whereas as human's we have the potential to change for good or ill throughout our lives. It is as if, in the West, we have somehow got the idea of personality wrong, and given that this will have a direct result on how we treat people this is a serious mistake. In order to have a "rigid fixed self" the feeling side of ourselves, our heart, must not be operating. If we have a "rigid fixed self" we are not capable of change. We cannot grow
Have we come to the End of this problem ? Yeah , I think we have come to the end
Five Aggregates are Conditioned
When the question of who is that feels was put to Him, the Buddha answered:
“This question is not proper. Because I do not teach that there is one who feels. If, however, the quest-ion is put thus:— Conditioned through what, does feeling arise? Then the answer will be:— Through sense-impression is feeling conditioned… through feeling, craving; through craving, clinging;….
Doctrine of Egolessness as via Media
The Buddha states:
“I do not teach that there is one thing called old age
and death, and that there is someone to whom they
belong. Verily, if one holds the view that life
(jiva=life principle, soul) is identical with the body
(tam jivaü taü sariraü), in that case there can be no
holy life. And if one holds the view that life is one
thing but body another thing (a¤¤aü jivaü a¤¤aü
sariraü), also in that case holy life is impossible.
Avoiding both of these extremes (i.e. complete
identity and complete otherness) the Perfect One
has taught the doctrine that lies in the middle,
namely: Through rebirth conditioned are old age
and death; …through the process of becoming,
rebirth; …through clinging, the process of becoming;
etc.….”
Five Aggregates are Conditioned
When the question of who is that feels was put to Him, the Buddha answered:
“This question is not proper. Because I do not teach that there is one who feels. If, however, the quest-ion is put thus:— Conditioned through what, does feeling arise? Then the answer will be:— Through sense-impression is feeling conditioned… through feeling, craving; through craving, clinging;….
Doctrine of Egolessness as via Media
The Buddha states:
“I do not teach that there is one thing called old age
and death, and that there is someone to whom they
belong. Verily, if one holds the view that life
(jiva=life principle, soul) is identical with the body
(tam jivaü taü sariraü), in that case there can be no
holy life. And if one holds the view that life is one
thing but body another thing (a¤¤aü jivaü a¤¤aü
sariraü), also in that case holy life is impossible.
Avoiding both of these extremes (i.e. complete
identity and complete otherness) the Perfect One
has taught the doctrine that lies in the middle,
namely: Through rebirth conditioned are old age
and death; …through the process of becoming,
rebirth; …through clinging, the process of becoming;
etc.….”
Body & Mind are Devoid of Ego
“Better it would be to consider the body as the ego
rather than the mind. And why? Because this body may last for ten, twenty, thirty, forty, or
fifty years, even for hundred years and more. But
that which is called mind, consciousness, thinking
(citta=mana=vi¤¤àõa), arises continuously
during day and night as one thing, and then as
something else it vanishes. Here the learned
and noble disciple considers thoroughly the
Dependent Origination: when this arises then that
arises. Through the arising of this, that comes to
arise; through the extinction of this, that becomes
extinguished, namely: Through ignorance arise
the kamma-formations; through the kammaformations,
consciousness (in next life); through
consciousness, corporeality and mind… etc.
24
“Better it would be to consider the body as the ego
rather than the mind. And why? Because this body may last for ten, twenty, thirty, forty, or
fifty years, even for hundred years and more. But
that which is called mind, consciousness, thinking
(citta=mana=vi¤¤àõa), arises continuously
during day and night as one thing, and then as
something else it vanishes. Here the learned
and noble disciple considers thoroughly the
Dependent Origination: when this arises then that
arises. Through the arising of this, that comes to
arise; through the extinction of this, that becomes
extinguished, namely: Through ignorance arise
the kamma-formations; through the kammaformations,
consciousness (in next life); through
consciousness, corporeality and mind… etc.
24
The World is Empty of an Ego
To the question why does one call the world empty, answer
is given:
“Because the world is empty of an ego (atta), and of
something belonging to the ego (attaniya), therefore
the world is called empty. But which are the
things that are empty of an ego? Empty of an ego
are the eye and visible objects, ear and sounds,
nose and odours, tongue and tastes, body and
bodily impressions, mind and mind objects.”
27
To the question why does one call the world empty, answer
is given:
“Because the world is empty of an ego (atta), and of
something belonging to the ego (attaniya), therefore
the world is called empty. But which are the
things that are empty of an ego? Empty of an ego
are the eye and visible objects, ear and sounds,
nose and odours, tongue and tastes, body and
bodily impressions, mind and mind objects.”
27
Consciousness is Egoless
“…consciousness (mind) is egoless. Also the causes
and conditions arising from consciousness are likewise
egoless. Then how could it be possible that consciousness having arisen through something,
which is egoless, could ever be an ego?”
28
At first sight the concept of responsibility appears to be incompatible
with the doctrine of soullessness. Since there is
textual evidence refuting the seeming discrepancy, it is not to
be taken seriously. It is stated that a certain monk entertained
the thought that since body, feeling, perception, mental
formations and consciousness is without self, could deeds
not done by a self, affect. This supposition amounts to saying
that if there is no self, there can be no personal identity
and no personal responsibility. This is dismissed as an unwarranted
corollary of, or as going against the teaching of
the Buddha.
29
In many instances in the canon, the fact of
responsibility is explained on the doctrine of Dependent
Origination. The above quotations show that the theory of
Egolessness is a specific Buddhist teaching.
ම හිතන්නෙ දැන් අපිට මේ කරුන පැහැදිලි මෙහෙම අපට හිතෙන නිසා තම්යි හරි අවබොදයක් ඇතිකරගත යුත්තේ.
මම යන් හැගිම නැතිනම් එය අපෙ අධාත්මික ජිවිතයට බල පානවා,
මට මෙක තෙරෙන්න ගොඩාක් අමාරු වුනෙ අපෙ මෙ මමත්වය නිසායි
“…consciousness (mind) is egoless. Also the causes
and conditions arising from consciousness are likewise
egoless. Then how could it be possible that consciousness having arisen through something,
which is egoless, could ever be an ego?”
28
At first sight the concept of responsibility appears to be incompatible
with the doctrine of soullessness. Since there is
textual evidence refuting the seeming discrepancy, it is not to
be taken seriously. It is stated that a certain monk entertained
the thought that since body, feeling, perception, mental
formations and consciousness is without self, could deeds
not done by a self, affect. This supposition amounts to saying
that if there is no self, there can be no personal identity
and no personal responsibility. This is dismissed as an unwarranted
corollary of, or as going against the teaching of
the Buddha.
29
In many instances in the canon, the fact of
responsibility is explained on the doctrine of Dependent
Origination. The above quotations show that the theory of
Egolessness is a specific Buddhist teaching.
ම හිතන්නෙ දැන් අපිට මේ කරුන පැහැදිලි මෙහෙම අපට හිතෙන නිසා තම්යි හරි අවබොදයක් ඇතිකරගත යුත්තේ.
මම යන් හැගිම නැතිනම් එය අපෙ අධාත්මික ජිවිතයට බල පානවා,
මට මෙක තෙරෙන්න ගොඩාක් අමාරු වුනෙ අපෙ මෙ මමත්වය නිසායි
Namo Buddhaya,
Sahodaraya..mama ehema kiwwee ada kale inna boudda kiyaganna hugak aya pancil kada kada nikeles buddha darmayata garahana ekai karanne..eth muslim minissu..mage hondama yaluwo muslim..api ape yaluwekta bavana karanna kiwwoth ape kattiya hinawei.. eth muslim aya hugak agama gena sraddawantai unandui..anyway the folder is working now. please listen and take notes. theruwan saranai
http://www.mediafire.com/?lucrx2yuwqob3
Sahodaraya..mama ehema kiwwee ada kale inna boudda kiyaganna hugak aya pancil kada kada nikeles buddha darmayata garahana ekai karanne..eth muslim minissu..mage hondama yaluwo muslim..api ape yaluwekta bavana karanna kiwwoth ape kattiya hinawei.. eth muslim aya hugak agama gena sraddawantai unandui..anyway the folder is working now. please listen and take notes. theruwan saranai
http://www.mediafire.com/?lucrx2yuwqob3
Namo Buddhaya,
Sahodaraya..mama ehema kiwwee ada kale inna boudda kiyaganna hugak aya pancil kada kada nikeles buddha darmayata garahana ekai karanne..eth muslim minissu..mage hondama yaluwo muslim..api ape yaluwekta bavana karanna kiwwoth ape kattiya hinawei.. eth muslim aya hugak agama gena sraddawantai unandui..ekatath hetu tiyenawa...
anyway the folder is working now. please listen and take notes. sorry, i did not know that u r a non-buddhist. hugak hondai mehema religions gena interest ekak tiyena eka..mamath awrudu 1.5 kalin witara muslim palliyata,christian church ekata,kowilata giya kenek..den pirisidu buddha darmaya igenagattata passe prashna nehe...ask me any questions u got i will explain as i can.
Link
Me folder eke tiyena Anittya, dukka, Anatta(anathma) yana mp3s issella ahanna... isellama 100,101,103 mp3s ahanna..
Ven Dankande Dammaratana Thero Golden Talks
Anith ayath download karagena ahanna mp3s walata dala pare yana ena gaman http://www.mediafire.com/?lucrx2yuwqob3
theruwan saranai
Sahodaraya..mama ehema kiwwee ada kale inna boudda kiyaganna hugak aya pancil kada kada nikeles buddha darmayata garahana ekai karanne..eth muslim minissu..mage hondama yaluwo muslim..api ape yaluwekta bavana karanna kiwwoth ape kattiya hinawei.. eth muslim aya hugak agama gena sraddawantai unandui..ekatath hetu tiyenawa...
anyway the folder is working now. please listen and take notes. sorry, i did not know that u r a non-buddhist. hugak hondai mehema religions gena interest ekak tiyena eka..mamath awrudu 1.5 kalin witara muslim palliyata,christian church ekata,kowilata giya kenek..den pirisidu buddha darmaya igenagattata passe prashna nehe...ask me any questions u got i will explain as i can.
Link
Me folder eke tiyena Anittya, dukka, Anatta(anathma) yana mp3s issella ahanna... isellama 100,101,103 mp3s ahanna..
Ven Dankande Dammaratana Thero Golden Talks
Anith ayath download karagena ahanna mp3s walata dala pare yana ena gaman http://www.mediafire.com/?lucrx2yuwqob3
theruwan saranai
Last edited:
සතර මහා භූතයෝ
සතර මහා භූතයෝ කිව්වේ... ප්රේත් භූත කියන සත්ව කොට්ටාශ වලට නෙමෙයි... සතර මහ භූත කිව්වේ "ආපෝ" (ගලායන ස්වභාවය) .. "වායෝ" (වැනෙන ස්වභාවය)... "තේජෝ" (ඔපමට්ටම .. ගින්දර වගේ කියලා අපි කියන්නෙ).. "පඨවි" (තද ස්වභාවය) කියන මූලික කොටස් හතරකට... (elements) .. මේ හතර අඩු වැඩි වශයෙන් මිශ්ර වෙලා තමයි ද්රව්ය වස්තු සත්ව පුද්ගල සෑම දේම (කොටිනම මේ තිස් එක් තලයම) හැදිලා තියෙන්නෙ...
මෙතන තියෙනව ඒ සම්බන්ධව කරපු දේශණයක් : http://www.aaryadharma.org/Shrawya/Kaanda/040/040-15%20SATHARA%20MAHA%20BHOOTHA%20WIGRAHAYA%2014-2-2009.mp3
විඥාණය : කෙටියෙන්ම කිව්වොත් .. කහට ගැන්වූ සිත්... ඒ කිව්වේ අවිද්යාව නිසා ...කරන කියන දකින දේ නිසා හට ගන්න සිත් ..
මෙතන තියෙනව ඒ සම්බන්ධව කරපු දේශණයක් : http://www.aaryadharma.org/Shrawya/Kaanda/047/047-48%20WIGNANA%20SAHA%20CHITHTHA%20PILIBADAWA.mp3
මෙතන තියෙනවා .. ගිහි පුද්ගලයකුට යන්න පුළුවන් මාර්ග ඵල වල සීමාව ගැන විස්තරයක්
http://www.aaryadharma.org/Shrawya/Kaanda/047/047-14%20GIHIAYAGE%20MARGA%20PALA%20SEAMAWA-Amawkapoya20-8-2009.mp3
ඊට සමාන එකක් තියෙනව "ගිහියෙකුට රහත්වෙන්න පුළුවන්ද කියලා අහපු ප්රශ්ණයක්ට උත්තර"
http://www.aaryadharma.org/Shrawya/Kaanda/046/046-43%20GIHIYANTA%20RAHATH%20WIYA%20HEKIDA.mp3
මචන් කව්ද? මෙ හමුදුරු නම? බන ටික නම සුපර් මචන් .... ඇත්තටම අපි ඉන්නෙ කොහෙද කියලා අපිටම හිතාගන්න පුලුවන් පොඩ්ඩක් හිතපන් සාහොදරයා අපි වගෙ තරුනයන් කියෙන් කී දෙනාද? අද මේවා ගැන කාතා කරන්නෙ? ම්චන් දිගටම මෙකෙ දාපන් එලකිරි
බුදු සරනයි සෑමට දාහමෙ සිසිල දැනෙවා!
Thank you for u both (Unimarix & Pissekdotcom)
වින්යානය කියන්නෙ කුමක්ද කියලා හොද විස්තර කිරිමක් මෙකෙ තියෙනවා මෙක ඇහුවාම මට තෙරුනා මේ අපි මම කියලා එහෙමත් නැතිනම් ආත්මයක් සදාකලිකව තියෙනවා කියන්නේ අපි මේ වින්යාන 6ය නිතරම ක්රයාශිලිව සිටින නිසා හරියට දුවන්න දුවන්න බැටරිය අරොපනය වනවා වගේ එතකොට අපිට හිතෙනවා බැටරියේ විදුලිය ස්තර දෙයක් කියලා නමුත් සතය එක නෙමෙයි එය තවකලීකයි දුවන් එක නවත්වලා ටික කලක් ගියාම විද්දුත් ශක්තියත් නැති වෙලා යනවා. එතකොට දැන් අපිට පැහැදිලි මොකද මේ අපි නිතරම නිතරම කුමක් දො ස්තිර දෙය අපෙ ඇතුලෙ ඉන්නවා කියල හිත්නනෙ නමුත් ඇත්ත එක නෙමෙයි ස්තිර කිසිවක් අපි ලග නැ හෙතු පල ඇරෙන්න
දැන් මට වැටහෙනවා ඇයි බුදුදහම එනෙක් නැ සහ කෙනෙකු ඉනනවා කියන අත්ත දෙක ගන්නෙ නැත්තේ කියලා ඇත්ත යමක් ඇති විමට සාදක තියෙනකල් එයින් ඇතිවන පලය තියෙනවා හෙතුව නැති වු කල පලයක් නොමැත.
මචන් මේ 6 වින්යනය තමයි හොඩක්ම භායානික නෙද? නැතිනම් කෙනෙකුට හිතෙන්න පුලුව උපතින්ම අදන , ඇස් නොපෙනෙන , සුවදක් ස්පර්ශයක් නොදැනෙන කෙනෙකු උපත ලැබුවොත් ඔහුට මේ වින්යන පහල වෙන්නෙ කොහොමද ? කියලා එතකොට මේ 6 වෙනි කෙනා මුල් තැන ගන්නවා
මම හිතන්නෙ අපි නිදා ගන්නකොටත් ඉතිරි වින්යන 5 ශුන්ය වෙනවා නමුත් 6 වැනි වින්යනය දිගටම පවතිනවා මොකද ඕයාලට හිත්න්න නිදන අවස්තාව ගැන, මම සමහර වෙලාවට හිතලා තියෙනව අපි මැරුනාමත් නිදාගත්තා වගේ කියලා වෙනස තියෙන්නෙ අයෙත් කවදාවත් නැගිටින්නෙ නැති එක කියලා නමුත් මේ 6 වැනි වින්යනය තියෙන නිසා එය එසේ නොවන බව දැන් මට පැහැදිලි මොකද ඕයාලට හිතෙන්නේ එ ගැන?
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මේකට උත්තරයක් දෙන්න මම රහත් වෙලාවත් බුදු වෙලාවත් නැහැ . අඩුම ගන්නේ සෝවාන් වෙලාවත් නැහැ . හැබැයි මම අහල තියන දන්නා හැටියට කියන්නම් . වැරදිනම් දන්නා කෙනෙක් නිවැරදි කරන්න .
රහතන් වහන්සේ කියන්නේ සියලු කෙලෙස් දුරුකරපු ආර්ය උත්තමයෙක් . එතුමා කරන්නේ බුදු කෙනෙක් කියල දීපු දර්මයට අනුව තමන්ගේ සසර ගමන නවත්වපු කෙනෙක් . බුදුවරයෙක් කියන්නේ සියලු ලෝක සත්වයන් වෙනුවෙන් කැපවෙලා තමන් විසින්ම ආර්යය පරීක්ෂණයක් කරලා දර්මය සොයාගෙන එක ලෝකයට කියල දෙන එක . එහෙම කෙනෙක් අපි හදුන්වන්නේ බෝදිසත්වයෙක් කියල . ඒ ය රහත් වෙන්නේ නැහැ පෙරුම්පුරගෙන දර්මය අවබෝද කරලා එක දේශනා කරන එකයි කරන්නේ . මොකද රහත් උනොත් නැවත බුදුවෙන්න බැරි නිසා . අපේ ගව්තම බුදුන් වහන්සේත් නියත විවරණ ලබාගෙන බුද්දතවයට පෙරුම්පුරලා බුදුඋන . හැබැයි උන්වහන්සේ කලින් රහත් උනානම් බුදු වෙන්න අවස්ථාවක් ලැබෙන්නේ නැහැ .
මේකට මම උදාහරණයක් කියන්නම් . අපේ අපවත්වී වදාල අතිගරු බලන්ගොඩ ආනන්ද මයිත්ත්රී හාමුදුරුවෝ දවසක් කිව්වා . උන් වහන්සේ බවන යෝගීව ඉන්නකොට උන්වහන්සේට අරහත් පලය ලබාගන්න හැකියාවක් නැහැ කියල . ඉතින් උන්වහන්සේගේ ගුරුවරයා උන් වහසේගෙන් අහල තියනවා කිසියම් හෝ විශේෂ අදිෂ්ටනයක් එහෙම තියනවද කියල . එතකොට උන්වහන්සේ කියල තියනව උන් වහන්සේ බුදුවෙන්න අඩ්ස්හ්ටන කරගෙන ඉන්නවා කියල . අන්න ඒ හේතුව නිසා ඒ හාමුදුරුවෝ අපවත් වෙන්න කලින් රහත් උනේ නැහැලු . දැන් උන් වහන්සේ කොහේ හරි දිවය ලෝකයක ඉදගෙන පෙරුම් පුරනවා ඇති අපිව සසර ගමනෙන් එතර කරන මග කියාදෙන බුදුවරයෙක් වෙන්න . හැබැයි උන් වහන්සේටත් මේ ගව්තම බුදුන්ගේ කාලෙදිම රහත් වෙන්න හැකියාව නොතිබුන නොවේ . එහෙම නොවනේ උන් වහන්සේගේ යහපත් අදිෂ්ටනය නිසා . නමුත් අපි බොහොම අනතුරක වැටිලා ඉන්නේ . අපි උත්සහ කරන්න ඕනේ මේ ගෞතම බුද්ද සසනෙම නිවන් අවබෝද කරගන්න එක . මොකද මේ සසර එතරම්ම දරුණුයි .
මම සමහර වෙලාවට හිතලා තියෙනව අපි මැරුනාමත් නිදාගත්තා වගේ කියලා වෙනස තියෙන්නෙ අයෙත් කවදාවත් නැගිටින්නෙ නැති එක කියලා නමුත් මේ 6 වැනි වින්යනය තියෙන නිසා එය එසේ නොවන බව දැන් මට පැහැදිලි මොකද ඕයාලට හිතෙන්නේ එ ගැන?[/SIZE]
ටිකක් අමුතු අදහසක් . වෙන්නත් පුළුවන්, නොවෙන්නත් පුළුවන් . කල්පනා කරලා බලන්න ඕනේ .
පිලිතිර පැහැදිලි මම හිතන්නෙ බුදුකෙනෙකුගේ කර්ය (සහ වුනෙ කෙසෙද?) අනුව තම්යි වෙන් වෙනම හදුනා ගන්න තමයි වෙනම නම් දෙකක් පාවිච්චි කරන්නෙ එහෙම නෙද සහොදරයා? මම හිතන්නෙ දෙදෙගෙම අවසාන ගමන එකයි එකෙ කිසිම අඩු වැඩියක් නැ දෙදෙනම දකින්නෙ නිවනයි.
ඕයාගෙ බලන්ගොඩ මත්රි හාමුදුරුවන් ගේ කතාව මමත් අහල තියෙනවා සමහර කියනවා මතු බුදුවෙනව කියලා. එකත් හරිම පුදුමයි නෙද? එ කියන්නේ එක සංසිදුනෙ නැති අරමුනක් නිසා එතුමන්ට රහාත් බව ලබාගන්න බැරි වුනා මම හිතනවා එහෙම කලෙ කැමැත්තෙන් කියලා සත්වයගේ යහපතට කියලා, තව දෙයක් ඕයගෙන අහන්න කැමති මම අහලා තියෙනවා බුදුහාමුදුරුවන්ට අවශ්ශ්නම් ඕනැම වෙලවක පිරිනිවන් පන්න පුලුවන් කියලා එක ඇත්තක් ද? අපි නෙවුවෙන් එය කල් දැමුවාද? නිවන සම්පුර්න විමට නම් පරිනිර්වනය අවශ්ශමද?
තවත ප්රශ්නයක් තියෙනවා
පසේ බුදු කෙනෙක් කියන්නෙ කාටද? රහතානන් වහනෙසෙ නමකුගෙන හ බුදු කෙනෙකුගෙන් එය වෙනස් වන්නෙ කෙසෙද? (මම දන්න විදිහට ප්සෙ බුදු කෙනෙකු කියන්නෙ තව කෙනෙකුට දර්මය අවබොදය කල නොහැකි බුදු කෙනෙකුට නෙද?) පැහැදිලි කිරිමක් අවශ්යයි