Dhammānuloma - bhante Devānanda

Handbook of the buddhist
- by Rerukane Candavimala
- Handbook of the buddhist - part I
  - The Triple Gem #edited
    - 2 merchants who took 2 refuges: Tapussa and Bhallika
    - etadagga pāḷi - Sujāta Seniyadhītā
      - "etadaggaṁ, bhikkhave, mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ sujātā seniyadhītā" [senānī dhītā (sī. syā. kaṃ. pī.)]."
    - aṭṭhaparikkhāra stanza
      - "ticīvarañca pattañca vāsi suci ca bandhanaṁ parissāvanena aṭṭhete yuttayogassa bhikkhuno"
    - lokiya / lokuttara saraṇagamana
      - 4 saraṇāgamana
        
        Attasannīyātana saraṇāgamana (atta - self): relinquishing/sacrificing/dedicating one's life to the Triple Gem
        
        Tapparāyana saraṇāgamana (tappara (adj.): devoted to; lit. that other [taṃ + para]): verbal refuge saying "Buddhaṁ saraṇaṁ gacchāmi..."
        
        Sissabhāvopagamana saraṇāgamana (sissabhāva (m.): apprenticeship): determination to be a disciple/student of the Triple Gem
        
        Paṇipātana saraṇāgamana (paṇipāta (m.): adoration, prostration): accepting Triple Gem as the greatest refuge
      - benefits of taking refuge
        
        mundane refuge's benefits: worldly good results; good destinations, possessions; support for supramundane dhammas.
        
        supramundane refuge's benefits: supramundane dhammas (magga, phala, Nibbāna), freedom from suffering
      - pollution / breaking of the refuge
        
        supramundane refuge cannot be polluted or broken
        
        mundane is polluted by
        
        aññāṇa (not understanding)
        
        saṃsaya (doubt)
        
        micchāñāṇa (misunderstandings)
        
        anādara (lack of respect)
        
        mundane is broken by
        
        rejecting Buddhism - right view (guilty)
        
        accepting another religion as the path - wrong view (guilty)
        
        death (guiltless)
        
        obs: not broken by superstitious practices which do not break the refuge in the Triple Gem
        
        "puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti – ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ. idamassa tatiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.
      - "aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ. katamehi aṭṭhahi?
        
        gihīnaṃ alābhāya parisakkati...anatthāya..akkosati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti. imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.
        
        aṭṭhahi, bhikkhave...pasādaṃ...aṭṭhahi? na gihīnaṃ alābhāya parisakkati...buddhassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti. Imehi kho, bhikkhave.. pavedeyyu"nti
      - relics in Sri Lanka
        
        Stupa at Mahiyangana: hair and neck relic Thūpārāma in Anuradhapura: right collar bone Sela Cetiya in Mihintale: uṇṇaloma Maṅgala Cetiya in Seruvila: forehead relic and some hair relics Ruwanweli Mahācetiya in Anuradhapura: one dona (4L) of Buddha relics Temple of the tooth in Kandy: tooth relic dhāgabas at various areas of the island: Sumana Sāmaṇera brought the bowl used by the Buddha filled with Buddha relics 236 years after Parinibbāna Jetavana Cetiya at Anuradhapura: a part of the belt used by the Buddha Nagadeepa Cetiya: the gem-studded chair used by the Buddha Kalyāni Cetiya: gem-studded pallaṅka and the the bathing cloth The right branch of the Sri Maha Bodhi that was planted at Anuradhapura 16 places where the Buddha spent time in nirodhasamāpatti in SL
    - Assignment 29/12/2022 - due 02/01/2023
      - (Brasil) Ariyañāṇa Bhikkhu
      - What are the important conditions including the verbal utterance for the taking of refuge in the Triple Gem (tisaraṇāgamana) to be established?
        
        The conditions to be met for the refuge (saraṇa) to be established are faith in the Triple Gem as the ultimate shelter, refuge, and assistance, faith in the genuine qualities of the Triple Gem such as faith in the enlightenment of the Buddha, faith in the Dhamma as being the truth and the path, and faith in the Saṅgha as possessed of higher virtues and as practicing the right way. The verbal utterance that follows and expresses such mental refuge is:
        
        "Buddhaṁ saraṇaṁ gacchāmi
        
        Dhammaṁ saranaṁ gacchāmi
        
        Saṅghaṁ saraṇaṁ gacchāmi
        
        Dutiyampi Buddhaṁ saraṇaṁ gacchāmi
        
        Dutiyampi Dhammaṁ saranaṁ gacchāmi
        
        Dutiyampi Saṅghaṁ saraṇaṁ gacchāmi
        
        Tatiyampi Buddhaṁ saraṇaṁ gacchāmi
        
        Tatiyampi Dhammaṁ saranaṁ gacchāmi
        
        Tatiyampi Saṅghaṁ saraṇaṁ gacchāmi"
      - Describe what pollutes and what breaks the triple refuge.
        
        The triple refuge is twofold as mundane (lokiyasaraṇāgamana), the refuge taken by a puthujjana, and supramundane (lokuttarasaraṇāgamana), the refuge of a Noble disciple. The mundane refuge is polluted and weakened by impure understanding of the Triple Gem and by holding wrong views about the Triple Gem. It is completely broken by rejecting the Triple Gem, by taking other teachers as refuge and by death. Of these three cases the first two are blameworthy and connected with unwholesome states while the third is blameless. The supramundane refuge of a Noble disciple is established with the first Noble Path and cannot be polluted or broken.
      - Mention the types of refuge-taking in the Buddha and describe the advantages (results) of going to the Triple Gem for refuge.
        
        The taking of refuge can be classified into 4 kinds:
        
        Attasannīyātana saraṇagamana (Self-relinquishment to the Triple Gem)
        
        Tapparāyana saraṇagamana (verbal utterance taking refuge in the Triple Gem)
        
        Sissabhāvopagamana saraṇagamana (Determination to be a disciple of the Triple Gem)
        
        Paṇipātana saraṇagamanaṁ (Prostration accepting the Triple Gem as the greatest refuge)
        
        The puthujjana who goes to the Triple Gem for refuge accrues as result worldly benefits such as possessions, good destinations and the support for supramundane attainments. Supramundane refuge on its turn has supramundane dhammas (paths, fruits and Nibbāna) as benefit.
      - How do you explain and define the Gem of the Dhamma according to the Theravāda standpoint?
        
        The Gem of the Dhamma is the body of teachings expounded by the Buddha, the Truths, the aggregates, the faculties, the enlightenment factors, the inspiring accounts, exhortations, examples, the monastic discipline, and so on. The Dhamma is also the mundane and supramundane paths, the three trainings consisting of morality, concentration and wisdom in their mundane and supramundane manifestations. Above all Dhamma is the goal, the cessation of suffering, Nibbāna.
      - Write and essay on behaving towards the Triple Gem as a part of inner development.
        
        The good person possessed of merit who approaches the Triple Gem respectfully, listens carefully and attentively to its message, investigates its meaning, establishes confidence in it and takes the triple refuge should cultivate such association often. This good person should repeatedly reflect about such truths as the Four Noble Truths, ultimate dhammas, the triple training, and so on, and should approach well versed bhikkhus respectfully and pose them intelligent questions. This person should as well associate the Triple Gem bodily and verbally by visiting holy places, supporting the Saṅgha with the necessities of their practice, making offerings of material things and offerings of Dhamma by printing Dhamma books, organizing Dhamma talks and study groups, and by performing such activities connected with what is wholesome and conducive to the Path. While doing so the good person should do it faithfully and respectfully by rising to greet venerables, paying respect, paying close attention to Dhamma discussions in a respectful posture, wearing suitable attire avoiding covering the head and wearing shoes, and by performing such good bodily and verbal deeds which are the natural practice of wise individuals. This good person should furthermore put the teaching into practice by diligently developing samatha objects such as mindfulness of breathing, kasiṇas, foulness meditation, four elements meditation and so on, by suppressing the hindrances, dwelling in the jhānas, discerning ultimate dhammas, their specific and general characteristics, and by penetrating the Noble Truths with insight cutting off defilements.
        
        With such respect, with such faith, with such practices one would surely achieve growth and fruition in their path of inner development as a Noble disciple.
  - Cetiyas #edited
    - definition→manussānaṁ cittīkataṭṭhānaṁ cetiyaṁ (something to be thought highly of, revered, respected) #tbc🕵
      - cittīkata (pp.)↔thought highly of; respected, honoured; valued
    - 3 types of cetiyas
      - sarīrika (corporeal)
        
        large relics are the size of half a green gram and red in color; they amount to about ten neli (one neli = 3 pints = 1.42L) medium relics are the size of broken rice grains and slightly red in color; they amount to about ten neli the small ones are the size of mustard seeds and the color of pearls and amount to about twelve neli the relics will remain unaffected for 5.000 years, reassemble at the Bodhi Tree (Bodhgaya), perform miracles and disappear
      - pāribhogika (used): objects or places used by the Buddha
      - uddesika (memorial): images and statues prepared for the purpose of veneration and offerings. Symbolic representation.
        
        footprint, mudra, parinibbāna couch, vajirāsana←used in the beginning to represent the Buddha
        
        first Buddha image: maybe Mahāmuni during Buddha time but according to tradition images appear at a much later time
    - first cetiya→Bodhi Tree - Vajirāsana
    - thūpāraha (adj.)↔one who is worthy of a relic shrine; (3) Buddhas, paccekabuddhas and arahats
    - when the Bodhi Tree came into existence
      - at the same day the bodhisatta took conception
    - First sarīrika cetiya→The two merchants who met the Buddha after enlightenment requested for an object of veneration and the Buddha gave them 8 strands of hair.
    - do devas have utuja rupa? (related to their body not remaining after death) #q🙋🏼‍♂
    - After cremation the skin, flesh and veins of the Buddha were burnt out completely. The bones were converted to small pieces without being burnt. 7 items remained intact: 4 teeth, 2 collar bones and the forehead
    - 16 places in SL recognized as used by the Buddha (paribhogika)
  - upāsakas and upāsikas #edited
    - Definitions of upāsaka
      - "ratanattayam upāsayatī'ti upāsako"
        
        upāsayati→associates closely, lit. sits near #[[pāḷi vocab (1st year) ]]
        
        associate in the sense of being influenced by another
        
        upāsana (nt.)↔association #[[pāḷi vocab (1st year) ]]
        
        by understanding the Triple Gem, having faith in it, accepting it as the refuge and expressing it verbally one is recognized as upāsaka
      - "Yato kho Mahānāma Buddhaṁ saraṇaṁ gato hoti, Dhammaṁ saraṇaṁ gato hoti, Saṅghaṁ saraṇaṁ gato hoti, ettāvatā kho Mahānāma upāsako hoti"
        
        ettāvatā [ima + tāva + tā] (nip.)↔to this extent; to such a degree; so far
    - stanza from theragāthāpāḷi: "jīvitañca adhammena, dhammena maraṇañca yaṃ, maraṇaṃ dhammikaṃ seyyo, yaṃ ce jīve adhammikaṃ."
    - 1 asaṅkheyya amounts to 1 and 140 zeros of kappas.
    - 5 factors that make an upāsaka a caṇḍāla (vipatti) / ratana (sampatti)
      - caṇḍāla:
        
        ...assaddho hoti, (he has no faith)
        
        dussīlo hoti, (he is immoral)
        
        kotūhalamaṅgaliko hoti, (he accepts as good or bad anything that is seen or heard)
        
        kotūhalaṃ (nt.)↔ruckus; commotion; uproar
        
        maṅgalaṃ pacceti no kammaṃ, (he believes in lucky signs not in kamma)
        
        pacceti↔belives; comes back to #[[pāḷi vocab (1st year) ]]
        
        ito ca bahiddhā dakkhiṇeyyaṃ gavesati, tattha ca pubbakāraṃ karoti. (he searches for recipients of gifts outside of the sāsana and give them first)
      - ratana:
        
        saddho hoti, (he has faith)
        
        sīlavā hoti, (he is moral)
        
        akotūhalamaṅgaliko hoti, (he does not accept as good or bad anything that is seen or heard)
        
        kammaṃ pacceti no maṅgalaṃ, (he believes in kamma not in lucky signs)
        
        na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karoti. (he does not search for recipients of gifts outside of the sāsana and gives to the sāsana first)
    - 5 micchāājiva for lay devotees
      - satthavaṇijjā: weapons made and sold for the purpose of harming others. It does not include tools that are not intended to hurt.
      - sattavaṇijjā: trading humans as slaves
        
        what about the bodhisatta giving wives and children? #q🙋🏼‍♂
        
        what about animals? why is it ok to own animals? why is there no stealing from animals and non-humans? #q🙋🏼‍♂
      - maṁsavaṇijjā: growing and selling animals for slaughter.
      - majjavaṇijjā: producing and selling intoxicants.
      - visavaṇijjā: producing and selling poisons for the purpose of harming or killing
      - mem aid: sa.ma.vi.sa (like a poison)
      - why are these 5 types of wrong trade considered as wrong livelihood?→because they are connected with harming others
      - vocab: #[[pāḷi vocab (1st year) ]]
        
        vaṇijjā (f.)↔trade in, trafficking in, dealing in
    - Families that should not be approached
      - kulasuttaṃ (AN-9): "navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ nisīdituṃ. katamehi navahi?
        
        na manāpena paccuṭṭhenti, (they do not gladly rise to greet)
        
        na manāpena abhivādenti, (...pay respect)
        
        na manāpena āsanaṃ denti, (...offer a seat)
        
        santamassa parigūhanti, (they hide what they have)
        
        parigūhati √guh↔pr. (+acc) hides; conceals; keeps secret
        
        bahukampi thokaṃ denti, (having a lot they offer little)
        
        adj. little; tiny; minute
        
        paṇītampi lūkhaṃ denti, (having superior things offer inferior)
        
        asakkaccaṃ denti no sakkaccaṃ, (they give without respect)
        
        na upanisīdanti dhammassavanāya, (they do not sit close to listen to a dhammatalk)
        
        bhāsitamassa na sussūsanti. (do not wish to listen when talked to) imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ upagantvā vā nālaṃ nisīdituṃ.
    - pattanikkujjanakamma
      - This is the only daṇḍakamma for upāsakas. It consists of a vinayakamma done towards a bad behaved upāsaka in which the saṅgha rejects any offerings from that devotee. If the devotee's behavior is corrected and he apologizes to the saṅgha the vinayakamma is revoked (ukkujjanakamma). First meted out to Licchavī Vaḍḍha who groundlessly accused āyasmā Dabbamallaputta thera.
      - "aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo.
        
        bhikkhūnaṃ alābhāya parisakkati,
        
        bhikkhūnaṃ anatthāya parisakkati,
        
        bhikkhūnaṃ avāsāya parisakkati,
        
        bhikkhū akkosati paribhāsati,
        
        bhikkhū bhikkhūhi bhedeti, (the last 5 daṇḍakammavatthu)
        
        buddhassa avaṇṇaṃ bhāsati,
        
        dhammassa avaṇṇaṃ bhāsati,
        
        saṅghassa avaṇṇaṃ bhāsati (3 liṅganāsanas). anujānāmi, bhikkhave, imehi aṭṭhahi aṅgehi samannāgatassa upāsakassa pattaṃ nikkujjituṃ.
        
        aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo. na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati…pe… na saṅghassa avaṇṇaṃ bhāsati. anujānāmi, bhikkhave, imehi aṭṭhahi aṅgehi samannāgatassa upāsakassa pattaṃ ukkujjituṃ.
        
        byatta (vis.) [vi + √añj + ta]↔experienced; learned; competent; trained; lit. distinguished #[[pāḷi vocab (1st year) ]]
        
        paṭibala (vis.)↔(+inf) competent (to); qualified (to); able (to) #[[pāḷi vocab (1st year) ]]
- Handbook of the buddhist - part II
  - akusalakammapatha #edited
    - 10 akusalakammapatha according to dvāra
      - kāyadvāra
        
        pāṇātipāta
        
        adinnādāna
        
        kāmesumicchācāra
      - vācīdvāra
        
        musāvāda
        
        pisuṇavācā
        
        pharusavācā
        
        samphappalāpa
      - manodvāra
        
        abhijjhā
        
        byāpāda
        
        micchādiṭṭhi
    - 10 akusalakammapatha according to mūlahetu
      - lobha: kāmamicchācāra, abhijjhā, and micchādiṭṭhi
      - dosa: pāṇātipātā, pharusavācā, byāpāda
      - lobha / dosa / moha: adinnādāna, musāvādā, pisuṇavācā, and samphappalāpā
    - 2 terms that refer to the intensity of the blame of an action
      - appasāvajja (lesser blame)
      - mahāsāvajja (greater blame)
    - any kamma has vipāka (result), ādīnava (negative effects / consequences) and ānisaṁsa (positive effects / benefits). Some of these terms overlap in meaning.
    - kammapathas are kammas that can cause rebirth
    - Pāṇātipāta (pāṇaghātakamma)
      - Definition: Intentionally destroying another's life.
      - 5 sambhāra:
        
        pāṇo (living being)
        
        pāṇasaññī (perception of living being)
        
        vadhakacittaṁ (murderous intention)
        
        upakkamo (means)
        
        tena jīvitanāso (that life is destroyed)
        
        "Pāṇo have pāṇasaññī, vadhakacittamupakkamo, tena jīvitanāso ca, aṅgā pañca vadhassime."
        
        Daily Document
        
        10/01/2023
        
        Daily Document
        
        10/01/2023
      - killing of parents and arahants
        
        ānantariyakamma of killing mother, father or (human) arahant only occurs between humans.
        
        catucatukka
        
        elaka catukka (goat🐐 tetrad)
        
        kills parents/arahat perceiving them as an animal: ānantariya kamma kills animal perceiving it as parents: no ānantariya kamma kills parents thinking it is parents: ānantariya kamma kills animal thinking it is animal: no ānantariya kamma
        
        cora catukka (thief tetrad)
        
        kills parents thinking it is a thief: ānantariya kamma kills a thief thinking it is parents: no ānantariya kamma kills a thief thinking it is a thief: no ānantariya kamma kills parents thinking it is parents: ānantariya kamma
        
        saṅgāma catukka (war tetrad, actually just two)
        
        in the war, killing parents accidentaly while intending to kill another person: no ānantariya kamma (because the attack is not intended to kill the parents) in the war intentionally killing parents (even if one shoots through another person): ānantariya kamma (because one's intention of killing such being is fulfilled)
        
        palāla catukka (straw tetrad, also just two)
        
        one pierces a stack of straws to clean the weapon but ends up killing parents: no ānantariya kamma one pierces the stack of straws intending to kill someone there and it ends up being one's parents: ānantariya kamma
        
        palālaṃ (nt.)↔straw #[[pāḷi vocab (1st year) ]]
      - killing cannot be done with a mind of compassion. Killing a being in suffering is causing an even greater suffering since there is nothing dearer to beings than their life. One wishes to kill them because one is unable to bear seeing their suffering (with dosa mind, not compassion; even though compassion may arise the killing is only done with dosa)
      - Is suicide pāṇaghātakamma?→no
      - appasāvajja and mahāsāvajja depends on:
        
        virtues: of the being killed
        
        means: method used
        
        defilements: the more intense the more blameworthy
      - vipāka and adīnava
        
        pāṇaghātakamma produces result in the four apāya, ānatariyakamma produces result in avīci. Saṅghabhedakamma produces vipāka in avīci until the end of the kappa and the other ānantariyakammas produce vipāka in avīci but for a shorter period.
        
        other results: causes one to be ill, die at a young age, be deformed, thin, bad looking, weak, have few friends and many enemies, sadness, fear, subject to death due to the actions of others, and so on.
    - Adinnādāna (adattādānakamma)
      - Definition
        
        Taking any property which belongs to another human with the intention to steal without consent by deception, threat, force, etc.
      - 5 sambhāra
        
        Parapariggahitaṃ (belonging to other (human)
        
        parapariggahitasaññitā (perceiving that it belongs to someone else)
        
        theyyacittaṃ (intention or volition to steal it)
        
        upakkamo (effort for stealing)
        
        tena haraṇaṃ (taking it by means of that effort)
      - appasāvajja and mahāsāvajja of adinnādāna and abhijjhā
        
        virtues of the owner
        
        means employed
        
        intensity of defilements
        
        value of the object stolen
      - Some examples of ādīnavas and vipākas of adattādānakamma→being insulted, beaten, punished, being poor, being born in woeful states such as hell, petas, and animals who have to carry heavy things for those whom they stole from.
    - Kāmesumicchācāra (kāmesumicchācārakamma)
      - definition
        
        sex with an unsuitable woman/man and opposed to world customs
      - cattāro sambhārā (factors):
        
        agamanīyavatthu (a woman/man who should not be approached)
        
        only between a man and a protected woman (pariggahita)
        
        what about other types of sexual acts considered by society as sexual misconduct such as raping another man or child? #q🙋🏼‍♂
        
        tasmiṃ sevanacittaṃ (intention to have sex with that woman)
        
        is perception a factor here or not? No #q🙋🏼‍♂
        
        sevanappayogo (the act of engaging in a sexual activity with that person (only sāhatthika))
        
        maggena-magga-paṭipattiadhivāsanaṃ (the penis enter the nimitta)
      - appasāvajja and mahāsāvajja
        
        virtues of the other
        
        means: raping is more blameworthy than with consent
        
        intensity of defilements associated
      - some vipākas and adīnavas of kāmesumicchācāra
        
        being insulted, being killed, imprisoned, rebirth in hell and made to climb up and down Imbul trees with thorns as big as 16 aṅgulis, suffering death at conception, becoming eunuchs, females, having a disfigured body, many enemies, prone to sickness...
    - wrong speech
      - Musāvāda
        
        definition
        
        intentionally misrepresenting the truth by body, speech or by ordering another and being understood by the listener.
        
        4 sambhāra
        
        atathaṃ vatthu: Being a false information according to what one perceives to be the truth
        
        visaṃvādanacittaṃ: Intention of deceiving the other person
        
        tajjo vāyāmo: Effort (bodily, verbal, by giving a command) to convey what is not the truth to the other person.
        
        When ordering another if the messenger knows it is a lie both lied, if the messenger does not know it is a lie only the one who ordered lied.
        
        in the case of āṇattika (by ordering another) if the messenger does not know it is a lie he does not commit this kamma, only the sender. If the messenger knows it is a lie he also commits the kamma together with the sender
        
        parassatadatthavijānanaṃ: The listener accepts the conveyed meaning
        
        According to Ven. Janakābhivaṁsa (Myanmar) if the listener understands but is not deceived (knows it is a lie) the precept is broken but the kammapatha is not complete.
        
        Factors for being appasāvajja or mahāsāvajja:
        
        virtue of the being deceived
        
        means the method used for conveying the lie
        
        intensity of the defilements involved
        
        purpose
        
        lies uttered for fun, to avoid parting with something one owns, to lull children and to hide wrong deeds are less blameworthy;
        
        making false promises, uttering lies that cause injustice, loss or harm to others are more blameworthy
        
        vipākas and adīnavas of musāvāda, pisuṇavācā, pharusavācā and byāpāda
        
        rebirth in the 4 apāya.
        
        in hell: having to drink molten iron for example
        
        one suffers for acts one has not done
        
        have weak intellect
        
        mouth ailments: mute, have bad breath, deformed teeth, teeth fall early, mouth ailments, disfigurements, unpleasant voice
        
        one is not trusted by others
        
        others: poor, childless, only female children and disobedient children.
        
        ādīnavas: being insulted, imprisoned, punished, not trusted
        
        Stanza on lying: (Dhp 176) "ekaṃ dhammaṃ atītassa, musāvādissa jantuno, vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ"
        
        jantu (m.) √jan 'jāyatīti jantu'↔man; person; being; lit. who is born #[[pāḷi vocab (1st year) ]]
        
        vitiṇṇa √tar↔pp. crossed beyond; overcome; given up; abandoned; neglected; rejected #[[pāḷi vocab (1st year) ]]
      - Pisuṇavācā (divisive speech / causing schisms / malicious tale bearing / backbiting / slandering)
        
        definition:
        
        True or untrue speech intended on dividing / causing dissention between two or more beings or intended on befriending the listener while making another the listener's enemy; and which is accepted by the listener
        
        pare pana abhinne kammapathabhedo natthi
        
        4 sambhāra:
        
        1. bhinditabbo paro (someone to be divided)
        
        2. bhedapurekkhāratā vā piyakamyatā vā (the intention to cause dissension or to make oneself dear to the listener)
        
        3. tajjo vāyāmo (the effort to convey the idea to cause dissension)
        
        sāhatthika or āṇattika
        
        4. tassa tadatthavijānanaṃ (the listener accepts it)
        
        appasāvajja and mahāsāvajja
        
        virtue of the beings being divided
        
        by telling the truth it is appasāvajja and by telling lies it is mahāsāvajja
        
        the intensity of the defilements involved
      - Pharusavācā (harsh speech)
        
        definition→speech uttered with ill-will which is intended on hurting the feelings of others
        
        3 sambhāra
        
        akkositabbo paro (a person to be insulted)
        
        kupitacittaṃ (a mind associated with ill-will)
        
        akkosanā (insulting the other; the other's feelings must be hurt for the kammapatha)
        
        dasa akkosavatthu
        
        jāti (birth: you outcaste!)
        
        nāma (name)
        
        gotta (family)
        
        kamma (deed/activity)
        
        sippa (occupation)
        
        ābādha (disease)
        
        liṅga (gender)
        
        kilesa (defilement)
        
        āpatti (offense)
        
        hīnasaṅkhāta (calling another by something reckoned as low: you pig!)
        
        saṅkhāta (vis.) √khā↔reckoned; so called; what is called
        
        appasāvajja and mahāsāvajja
        
        virtue of the being insulted
        
        intensity of the defilements (ill-will)
      - Samphappalāpa (frivolous speech)
        
        definition→Speech that has no wholesome benefit and results in merely building up defilements and wasting time
        
        2 sambhāra
        
        niratthakakathāpurekkhāratā (intention to engage in speech which is of no benefit to the speaker or listener)
        
        tathārūpī kathā kathanañca (engaging in such speech)
        
        (according to handbook of the buddhist only if the listener believes the frivolous speech the kammapatha is complete) #q🙋🏼‍♂
        
        niratthaka (vis.) √ar↔useless; worthless; pointless; meaningless; nonsensical #[[pāḷi vocab (1st year) ]]
        
        appasāvajja and mahāsāvajja
        
        In general frivolous speech is of minor severity but it may become more blameworthy according to #q🙋🏼‍♂
        
        virtue of the listener
        
        intensity of defilements involved
        
        the harm it causes to the listener
    - Abhijjhā (covetousness)
      - definition→the desire to acquire for oneself the property of another. Based on covetousness stealing and sexual misconduct may occur.
      - 2 sambhāra
        
        parabhaṇḍaṃ (being a property of another person)
        
        attano pariṇāmanaṃ (the greedy wish to acquire it for oneself)
    - Byāpāda (ill-will)
      - definition→the thought of hatred wishing for the death of another being; based on byāpāda killing may occur, but killing is not necessarily preluded by it
      - 2 sambhāra
        
        parasatto (being another living being)
        
        tassa ca vināsanacintā (wishing destruction of it with hatred)
      - Byāpāda can lead to pāṇaghāta but pāṇaghāta is not necessarily preluded by byāpāda
    - Micchādiṭṭhi (wrong view)
      - definition as kammapatha→holding on with strong conviction to a wrong idea that rejects mainly kamma and vipāka (including past and future lives, merit and demerit, hell and heavens and nibbāna) - ahetukadiṭṭhi, akiriyadiṭṭhi or natthikadiṭṭhi
      - 2 sambhāra
        
        vatthuno ca gahitākāraviparītatā (holding on to a distorted view about such matters as kamma and kammavipāka)
        
        yathā ca taṃ gaṇhāti tathābhāvena tassupaṭṭhānaṃ (strong conviction in such wrong view after much consideration)
      - 3 levels of micchādiṭṭhi according to what they hinder (āvaraṇa)
        
        saggāvaraṇaṁ maggāvaraṇaṁ ca (it hinders being reborn in the heavens and attaining the path): ahetukadiṭṭhi, akiriyādiṭṭhi and natthikadiṭṭhi
        
        na saggāvaraṇaṁ maggāvaraṇaṁ (it doesn't hinder heaven but hinders the path): antaggāhikadiṭṭhi (sassata / uccheda)
        
        nevasaggāvaraṇanamaggāvaraṇa (it neither hinders heaven nor the path): sakkāyadiṭṭhi
      - 3 views which are akusalakammapatha
        
        ahetukadiṭṭhi (uncausedness): no cause for the defilement or purification of beings, kusala and akusala do not lead to good and bad results respectively; beings go through saṁsāra a certain period (84.000 kappas) and end suffering without a cause. (expounded by Makkhali Gosala)
        
        akiriyadiṭṭhi (inefficacy of action): no demerit accrues by doing bad deeds, no merit accrues by doing good deeds (expressed by Pūraṇa Kassapa)
        
        natthikadiṭṭhi (anihilation): no consequences of kusala or akusala kamma; no living being is reborn after death, no threefold training (expressed by Ajitakesakambala)
      - sutta related to the topic: apannakapaṭipadā
      - Pāḷi about micchādiṭṭhi as mahāsāvajja: "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī"ti This is said with regard to the 3 niyatamicchādiṭṭhis: ahetuka, akiriya and natthikadiṭṭhi
      - some vipākas and adīnavas of micchādiṭṭhi
        
        sugati and nibbāna is not achievable and only rebirth in the 4 apāya can occur
        
        based on such view one commits many unwholesome kammas
        
        these views result in consequences that may be even worse than anantariyakamma (heinous crime) since ānantariyakamma leads to rebirth in hell until the end of the kappa but niyatāmicchādiṭṭhi may go even beyond that.
      - The 3 views which are akusalakammapatha are also called niyatāmicchādiṭṭhi since they certainly lead to rebirth in apāya.
      - "akalyāṇajanaṃ, āsīvisamivoragaṃ, tasmā ārakā parivajjeyya, bhūtikāmo vicakkhaṇo"ti.
    - surāmerayapānaṃ (using intoxicants)
      - definition→intentionally consuming any substance that causes intoxication. Intoxication here is a mental state of pride, delusion and heedlessness
      - 4 sambhāra
        
        majjabhāvo (being drug or liquor which destroys the normal mental state and causes māda and pamāda)
        
        pātukamyatācittaṃ (intention to use that drug or liquor)
        
        tajjo vāyāmo (effort to do so)
        
        ajjhoharaṇaṃ (it enters the body)
      - why surāmerayapānaṁ is not included in the akusalakammapathas?→it is only included by ancient teachers as associated to sexual misconduct because it is anekantika kamma which may or may not cause rebirth and all kammapathas surely cause rebirth
      - vipāka and adīnavas of surāmerayapānaṁ
        
        rebirth in 4 apāya (when associated with other kammapathas)
        
        if born as a human one is ummattaka (crazy)
        
        this is a anekantika (not definite) kamma that may or may not cause rebirth. It produces rebirth when associated with other kammapathas (example: drinking before, while or after killing - this drinking can cause rebirth)
      - Obs: Asuras in Tāvatiṁsā lost their realm to the devas because of drinking.
    - duccaritavipākasuttaṃ (aṭṭhakanipātapāḷi)
      - "pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. yo sabbalahuso [sabbalahusoti sabbalahuko (syā. aṭṭha.)] pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti.
      - "adinnādānaṃ, bhikkhave, āsevitaṃ...bhogabyasanasaṃvattaniko hoti.
      - "kāmesumicchācāro, bhikkhave, āsevito...sapattaverasaṃvattaniko hoti.
      - "musāvādo, bhikkhave, āsevito...abhūtabbhakkhānasaṃvattaniko hoti.
      - "pisuṇā, bhikkhave, vācā āsevitā...pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti.
      - "pharusā, bhikkhave, vācā āsevitā...amanāpasaddasaṃvattaniko hoti."
      - "samphappalāpo, bhikkhave, āsevito...anādeyyavācāsaṃvattaniko hoti.
      - surāmerayapānaṁ, bhikkhave, āsevitaṃ...ummattakasaṃvattaniko hotī"ti
    - 5 ānantariyakamma
      - definition→garuka akusala kamma which certainly produces result in avīci immediately after death
      - 5 ānantariyakamma
        
        mātughātaka
        
        pitughātaka
        
        arahantaghātaka
        
        lohituppādaka
        
        saṅghabhedaka
      - Why are niyatāmicchādiṭṭhi, which certainly produce result in apāya after death, not ānantariyakamma?→because if given up before death one can be born in a good destination while one who has committed ānatariyakamma cannot avoid niraya
      - Order of heaviness of the 5 ānantariyakammas
        
        from heaviest to lightest:
        
        saṅghabhedakamma
        
        lohituppādakamma
        
        arahantaghātakakamma
        
        matughātakakamma
        
        pitughātaka (if the parents' sīla is the same) (In case the father's sīla is higher than the mother it is heavier kamma to kill him)
      - order of importance of cetiyas (more to less important)
        
        saririka
        
        paribhogika
        
        uddesika
        
        application: one may for example prune branches of a bodhi tree (paribhogika) to protect a cetiya with dhātus (saririka) but not for protecting walls or stands for offering flowers.
    - "sukaraṃ sādhunā sādhuṃ, sādhuṃ pāpena dukkaraṃ, pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaraṁ"
  - 14 akusala acts / states #edited
    - kodho (hatred): ill-will arisen with the desire to hurt others
      - is there any difference between kodha and byāpāda? #q🙋🏼‍♂
    - upanāho (enmity): repeated occurrence of kodha for a long time, even for several existences
      - "na hi verena verāni, sammantīdha kudācanaṁ, averena ca sammanti, esa dhammo sanantano"
    - makkho (ingratitude): depreciating; denigrating; smirching
    - paḷāso (contentiousness): considering oneself the same as the virtuous and so on
    - issā (envy): disliking the prosperity of others
    - macchariyaṁ (stinginess / miserliness)
      - kadariyatā / sukadariyatā (f.)↔niggardliness (extreme stinginess to the point of preventing others from giving) #[[pāḷi vocab (1st year) ]]
      - Other terms: scrooge, skinflint, minginess, niggardness, tightfistedness, meanness, parsimoniousness, parsimony, closeness, tightness
    - māyā (fraud, deceit, hypocrisy): showing good qualities one does not possess
    - sāṭheyyaṃ (treachery): hiding bad qualities one possess (confirm māya and sāṭheyya) #q🙋🏼‍♂
    - thambho (obduracy): not bowing down, being inflexible
      - Obs: it is immature to bow down to everything and everyone
    - sārambho (aggressive competitiveness): competing with others because of pride with the intention of rising up and keeping others down
    - māno (conceit, pride)
    - atimāno (arrogance): strong conceit
    - mado (vanity, intoxication): intoxication caused by heedlessness (pride) due to riches, education, higher birth, and power; compared to the intoxication due to alcohol, but while inebriation lasts for a few hours, this one may last much longer
    - pamādo (heedlessness): living intoxicated with sense pleasures without performing wholesome deeds
    - vocab: #[[pāḷi vocab (1st year) ]]
      - kodha √kudh (m.)↔anger; wrath; rage; temper
      - upanāha √nah (m.)↔resentment; bearing a grudge; harbouring enmity; rancour; lit. binding onto
      - makkha √makkh (m.)↔depreciating; denigrating; smirching; lit. smearing
      - paḷāsa (m.)↔rivalry; competitiveness; contentiousness
      - māyā (f.) māya (vis.)↔(f.) fraud; deceit; hypocrisy; lit. illusion, (vis.) deceitful; dishonest;
      - sāṭheyyaṁ √saṭh (nt.)↔treachery; fraud; scamming; conning; deviousness
      - thambha √thambh (m.)↔pillar; post; column; stubbornness; obstinance; obduracy, paralysis; stiffness; being frozen
      - sārambha √rabh (m.)↔anger; violence; aggressiveness; fury; wrath; (vis.) harmful; hurtful; injurious (to living creatures) (s.w. s)
  - 4 agatigamanāni (wrong paths / evil motives) #edited
    - chandāgatiṁ (wrong path due to greed): favoring those we are attached to over others
    - dosāgatiṁ (wrong path due to hatred): propriety
    - mohāgatiṁ (wrong path due to delusion)
    - bhayāgatiṁ (wrong path due to fear)
    - Pāḷi: cattārimāni, bhikkhave, agatigamanāni. katamāni cattāri? chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri agatigamanānī"ti
    - "chandā dosā bhayā mohā, yo dhammaṃ ativattati, nihīyati tassa yaso, kāḷapakkheva candimā" ("due to greed, hate, delusion or fear, whoever oversteps righteousness, one's fame dwindles, like the moon in the waning fortnight")
    - Obs: All ariyapuggalas are free from these 4 agatigamana
  - 5 nīvaraṇa #edited
    - kāmacchanda (sense desire)
    - byāpāda (ill-will)
    - thinamiddha (sloth & torpor)
      - kicca (function): līnatā (sliggishness) āhāra (cause): arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ vipakkha (opposite): viriya
    - uddhaccakukkucca (restlessness & remorse)
      - why are they combined as one hindrance?→because both result in the loss of tranquility
      - kicca: cetaso avūpasamo āhāra: thinking of commissions and omissions vipakkha: samatha
    - vicikicchā (doubt)
    - notes:
      - They are referred to as "hindrances" because they obstruct and weaken wisdom
      - Simile of the water pot for the 5 nīvaraṇas which prevent one from seeing one's image clearly:
        
        kāmacchanda: colored water
        
        byāpāda: boiling water
        
        thinamiddha: water covered by moss
        
        uddhaccakukkucca: water disturbed by wind
        
        vicikicchā: muddy water
      - Some synonyms to nīvaraṇas (SN.5 āvaraṇasutta; nīvaraṇa vagga)
        
        nīvaraṇa sutta:
        
        andhakaraṇā/ acakkhukaraṇā/ aññāṇākaraṇā/ paññānirodhikā (synonyms for impediment of wisdom)
        
        vighātapakkhiyā (troublesome)
        
        anibbānasaṃvattanikā (not conducive to attainment of the Nibbāna)
        
        āvaraṇā (obstruction)
        
        cetaso upakkilesā (impurities of the mind)
        
        paññāya dubbalīkaraṇā (weaken wisdom)
        
        onāhana (covering, shroud, veil)
        
        pariyonāhana (binding, wrapping)
      - Simile of the impurities of gold for the 5 nīvaraṇas
        
        There are five impurities of gold which cause it not to be pliant, wieldy, radiant, firm and wrought well:
        
        Iron, copper, tin, lead and silver
        
        But if the gold has been freed from these five impurities, then it will be pliant, wieldy, radiant and firm, and can be wrought well. Whatever ornaments one wishes to make from it, be it a diadem, earrings, a necklace or a golden chain, it can serve that purpose.
      - nourishment for the nīvaraṇas (frequently giving unwise attention to):
        
        kāmacchanda: subhanimitta (the sign of beauty)
        
        byāpāda: paṭighanimitta (the sign of aversion)
        
        thinamiddha: arati, tandi, vijambhitā, bhattasammado, cetaso ca līnattaṃ (dissatisfaction, laziness, yawning and stretching, drowsiness after meals, mental sluggishness)
        
        uddhaccakukkucca: cetaso avūpasamo (restlessness of mind)
        
        vicikicchā: vicikicchāṭṭhānīyā dhammā (things which are a base for doubt)
        
        Pāḷī (kāyasutta):
        
        "sāvatthinidānaṃ. seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati, evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
        
        "ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? atthi, bhikkhave, subhanimittaṃ. tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
        
        ...byāpādassa...paṭighanimittaṃ...
        
        ...thinamiddhassa...arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ...
        
        ...uddhaccakukkuccassa...cetaso avūpasamo...
        
        ...anuppannāya vā vicikicchāya...vicikicchāṭṭhānīyā dhammā...
        
        seyyathāpi, bhikkhave, ayaṃ kāyo...ime pañca nīvaraṇā...tiṭṭhanti."
  - 10 kilesa / kilesavatthu
    - lobha
    - dosa
    - moha
    - māna
    - diṭṭhi
    - vicikicchā
    - thīna
    - uddhacca
    - ahirika
    - anottappa
    - kilesagocchakaṃ: katame dhammā kilesā? dasa kilesavatthūni – lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirīkaṃ, anottappaṃ
    - mem aid: 3 roots, 2 lobhādigaṇa backwards, 2 visuṃtika backwards, remaining akusala sādhāraṇas
  - N8P into 3 sikkhās (trainings)
    - paññāsikkhā
      - sammādiṭṭhi
      - sammāsaṅkappo
    - sīlasikkhā
      - sammāvācā
      - sammākammanto
      - sammāājīvo
    - samādhisikkhā
      - sammāvāyāmo
      - sammāsati
      - sammāsamādhi
  - 3 levels of kilesa
    - anusayakilesa
    - pariyuṭṭhānakilesa
    - vītikkamakilesa
  - 3 types of kilesa pahāna according to the three levels of kilesa
    - anusayappahāna
    - pariyuṭṭhānappahāna
    - vītikkamappahāna
  - which type of pahāna is effected by each of the three trainings
    - sīlasikkhā - vītikkamappahāna
    - samādhisikkhā - pariyuṭṭhānappahāna
    - paññāsikkhā - anusayappahāna
  - tipiṭaka
    - Vinayapiṭaka (21.000 dhammakkhandha)
      - Pārājīkā Pāḷi
      - Pācittiya Pāḷi
      - Mahāvagga Pāḷi
      - Cūḷavagga Pāḷi
      - Parivāra Pāḷi
    - Suttantapiṭaka (21.000 dhammakkhandha)
      - Dīgha Nikāya (32 suttas) - 64 bhaṇavāra
      - Majjhima Nikāya (152 suttas) - 80 bhaṇavāra
      - Saṁyutta Nikāya (7762 suttas) - 100 bhaṇavāra
      - Aṅguttara Nikāya (9757 suttas) - 120 bhaṇavāra
      - Khuddaka Nikāya (15 books)
        
        Khuddakapāṭha
        
        Dhammapada
        
        Udāna
        
        Itivuttaka
        
        Suttanipāta
        
        Vimānavatthu
        
        Petavatthu
        
        Theragāthā
        
        Therīgāthā
        
        Jātaka I
        
        Jātaka II
        
        Niddesa
        
        Paṭisambhidāmagga
        
        Apadāna
        
        Buddhavaṃsa
        
        Cariyāpiṭaka
        
        Nettipakaraṇa (included in Burmese and Sinhalese editions, but not in Thai edition)
        
        Petakopadesa (included in Burmese and Sinhalese editions, but not in Thai edition)
        
        Milindapañhā (included in Burmese edition, but not in Sinhalese and Thai editions)
    - Abhidhammapiṭaka (42.000 dhammakkhandha)
      - Dhammasaṅganī pakaraṇa
      - Vibhaṅga pakaraṇa
      - Dhātukathā pakaraṇa
      - Puggalapaññatti Pakaraṇa
      - Kathāvatthu Pakaraṇa
      - Yamaka Pakaraṇa
      - Paṭṭhāna Pakaraṇa
  - 10 saṁyojana and which path destroys it
    - pañca orambhāgiyāni saññojanāni
      - sakkāyadiṭṭhisaṁyojanaṁ (1st magga)
      - vicikicchāsaṁyojanaṁ (1st magga)
      - sīlabbataparāmāsasaṁyojanaṁ (1st magga)
      - kāmacchandasaṁyojanaṁ (3rd magga)
      - byāpādasaṁyojanaṁ (3rd magga)
    - pañca uddhambhāgiyāni saññojanāni
      - rūparāgasaṁyojanaṁ (4th magga)
      - arūparāgasaṁyojanaṁ (4th magga)
      - mānasaṁyojanaṁ (4th magga)
      - uddhaccasaṁyojanaṁ (4th magga)
      - avijjāsaṁyojanaṁ (4th magga)
  - 5 wrong livelihoods for monks
    - “katamo ca, bhikkhave, micchāājīvo? kuhanā,
    - lapanā,
    - nemittikatā,
    - nippesikatā,
    - lābhena lābhaṃ nijigīsanatā – ayaṃ, bhikkhave, micchāājīvo.”
    - (And what, bhikkhus, is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.)
    - vocab: #[[pāḷi vocab (1st year) ]]
      - nijigīsanatā √ji↔fem. desiring; seeking; wanting to get; lit. wanting to conquer state
      - nijigiṃsati↔pr desires; seeks; wishes to get
      - nijigī (f.)↔desire; wish (f.)
  - historical facts about the Buddha
    - he was born in Lumbini, Nepal in approximately 563 BCEinto a king’s family; King Suddhodana and queen Mahāmāya were his parents; he achieved the state of Buddha while sitting under a Bodhi tree in Bodh Gaya, India; he passed away at the age of 80 in Kusinārā, India
"apadāna sobhanī paññā" - related to the effect of one's beliefs in social behavior
Factors for deciding whether a pāṇaghātakamma is appasāvajja or mahāsāvajja:
- Virtue of the being killed
- Device / method used
- Intensity of defilements
pāṇaghātakamma can produce rebirth in which realms?―4 apāya
What are some of the results of pāṇaghātakamma apart from rebirth (upaṭṭhambaka kamma vipāka)?→imperfect body (illnesses, deformations, thin and short body, weakness, improper organs, unpleasant person, ugly body), short life (death at a young age, subject to death due to the actions of others), unwholesome mental tendencies (frequent sadness, fear without any reason) and bad relationships (no associates, many enemies).

Dhammānuloma – bhante Devānanda

Dhammānuloma - bhante Devānanda