All in A Nutshell Fina Version
All in A Nutshell Fina Version
All in A Nutshell Fina Version
All in a NUTSHELL
this book is complied to being an aide memoir to assist with the realisation yourself , rather than being a set of instructions or a concise Buddhist commentary
A compilation from and a complement to the:
The content captured in the following pages has been collated from different discussions and workshops with devotees, during a Dhamma tour around the world. These pages are meant to be an aide de memoir, rather than a set of instructions or commentary. The blank pages are deliberately inserted to capture further personalised notes by the users who becomes the author as well. This book and the content is meant to be used by friends and families of devotees participating in Dhamma discussions and not as any part of a curriculum associated with scripture. The information is more focused and structured towards the conventional acceptances and the practicality with the adoption of the Dhamma A brief explanation of the content
an explanation of the nature of Dhamma with the use of mundane and supra mundane examples the Four Noble Truths and a few examples on how to use and see the truths in your day to day life a further detailed awareness of the practicality of the presence of Dukka the suffering birth, existence, susceptibility, death, likes, dislikes, expectations and the five aggregates a practical example on how to view the nature of conflict with the conventional reasoning and craving .. a view of the ten ways in which we perceive and create our own perceptions and their outcomes with a few examples the causation and the craving that makes you justify, defend, perceive, assume, opinionate, judge, etc.. the cessation and the practicality of removing the value and importance in forgiveness .. the nature of the Middle Path, not going to either extreme and living a virtuous existence .. mindfulness and the practicality of its application the Dependent Origin, where we begin to adopt and adapt with craving and grasping . the architecture of the qualities of the Buddha, the Dhamma & the Sangha with our adoption with pretentiousness the architecture of the applicability and the prioritisation of the accomplishment with effort .. the selection and the application of the wholesome qualities . the morality and the importance of the development of the qualities of abstinence & restraintment kamma & Vipaka . how You are the cause of your own experiences with examples of birth rights and jealousy nature of the deathless mind associated with rebirth . self , selfishness, selflessness and attainments .. the beneficial reasoning with delusion the Wise Investigation with the use of the DHAMMA VICHAYA the obstructions and distractions Hanthana October 2010
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Life, its make-up & existence (which is not a religion or science or a way of living)
Astral bodied
Physical bodied Astral bodied
The Dhamma
^
are
B r a h m a
Wholesome
D e v a
M a n u s a
H u m a n
S a t h v a
A n i m a l
N i r a y a
A s u r a
Unwholesome
Only existence of life conforming with the five aggregates, with the inherent capability to enlighten
- IT ONLY NEEDS TO BE CONSIDERED BY EVERYBODY - IT IS TO BE REALISED (LIVED) AND NOT SOMETHING THAT IS JUST KNOWN AS THE SCHOOL CURRICULUM EXPECTS YOU TO DO TODAY !!
Alphabets
Scripture
Kind, compassionate, considerate, equanimousness, generous & forgiving in existence. Aappreciated and wanted by another
Life is such, that at birth the sheer dependency on guardianship, and the fears of failure and blame on the up bringing suffocates the samsaric habits, curiosity, instinctive nature, etc ..
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This Dhamma is to be lived & used. It is not there just to be memorised, recited or worshipped ..
This Dhamma is not Logical or Analytical or Methodical. It is just the truth. It doesnt need to be experimented or concluded, as it cannot be compared
Virtuousness Sil
Dhammo have rakkati Dhamma charim Conform with / to this Neutral phenomenon and you will always be protected
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At the Doctors
Symptoms
Is the suffering (nature of experiencing all sensations)
At Consumption
Hunger
Is the suffering (notification of need of sustenance )
When Bathing
Unclean
Is the suffering (when you feel & know that you are unclean)
When Studying
Unclear
Is the suffering (when you feel you need to know something new)
The existence of happiness & pleasantness is short-lived until a like or a dislike or an expectation is disrupted. Hence this existence is just suffering
Diagnosis
Survival / Habit
Is the cause of suffering (depending on the habitual frequency, greed, stimulation, etc ..)
Perspiration
Is the cause of suffering (personal & conventional acceptance to clean & wash at a given frequency)
To know or power
Is the cause of suffering (wanting or having to know something to survive and execute an instruction)
Is the cause of suffering (the nature of the Kamma & Vipake is not considered as part of convention)
Prognosis -
If you Eat The cessation of the cause (acceptance that the consumption of a prepared meal will remove the hunger)
If you Revise
The cessation of the cause (when you learn or study, the experience and the memory will allow you to repeat the experience)
Dukk Niroda Sathya -Cessation of suffering Marg Sathya - The Way to freedom
The Bhava Thanha causes the repetition of the suffering as the decay & the cessation ends this experience
If this cause is reviewed and revived then the suffering will be adjusted and the repetition will be removed or reduced
The cessation of the cause (the conventional selection of pharmacology or the chosen cure is applied)
Prescription
Is the path to freedom from the suffering (the Medication rather than the treatment to the mind or the psycho somatic nature: the placebo effect)
Bathing
Is the path to freedom from the suffering (so at a chosen frequency you use water & soap, and bath, shower, or wash to your contentment, to feel clean)
Studying
Is the path to freedom from the suffering (you take the necessary authors content, comprehend & learn, & memorize to be able to reproduce )
This is the Middle Path or the Eight-fold path. Without going to either extreme, living an effortful, mindful & concentrated life of abstinences from unwholesomeness, with goodwill, harmlessness & intentions of renunciation
Sydney March 2010
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^
- to be sick
- to die
When one exists, one is susceptible to being ill, sick, weak, experiencing the pain, obstruction and immobility of this body. Illnesses are created by the ten universal ways that one perceives this existence. Most use this body, to manifest the pain, experienced in the mind. This is done, to gain attention for oneself, to gain sympathetic attention towards ones fear of failure, to receive praise and fame that was not forthcoming, and/or to excuse themselves from accomplishment or fulfillment. One is also reassured and overcome sicknesses. To experience death and to die, is suffering. To leave all of what you like, dislike & expected to happen, is sad. Death is mostly seen as premature. Most assume and expect an extended long life. Also expect the conventional procedures to support them to extend the existence. So we try to avoid death with every act of ours, and try to cling to this existence for as long as we can. When others die, we still relate the death as sudden, tragic, peaceful, accidental, etc, even though the experience of death was the same to the person experiencing death. Death is inherent in birth and existence.
4
Melbourne Feb 2010
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-There is always what I like & dislike, I need & dont need, I want & dont want - These are always interpreted, as the good & the bad, the right & the wrong, fair & the unfair, just & the unjust , - So there is always the Kusal & the Akusal the wholesome & the unwholesome and I seem to blame the World when what I like, is not given to me and when the outcome is not adequately beneficial to me.
When one is deprived, distanced or separated from what one likes, one is always sad and tries to rationalise to get back what one likes, by adopting any method !!!
When one has expectations of another and they dont deliver, one is always disappointed. So one tries to reason out and compromise, to get some of what one expected. There are also the things that others expect of you, and very rarely are they content or satisfied with your performance. They take you for granted and rarely are you praised.
When one has to put up with the things one dislikes, one is always sad and tries to rationalise to remove or distance the things we dislike by adopting any method whether it be moral or immoral! Melbourne Feb 2010
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10
This is how one justifies and perceives the Vedan by articulating the likes or the dislikes with the benefits, and the reasoning with the use of BECAUSE. This being the cause the experience is lived
decays the Wholesome and the The Unwholesome Its born Life Expectancy It dies the Kusala and the Akusala the Likes and Dislikes This cycle of the the Needs and Dont Needs Aggregates needs to be the Wants and Dont Wants seen through the the Good and the Bad Dependent Origination the Right and the Wrong Paticha Samuppada the Fair and the Unfair the Just and the Unjust 12 Viana the etc
See how the Selfishness (loba) Hatred (dwesha) and the Delusion (moha) are present when the benefits are disrupted .
This is the physical body that we always comfort and The process of groom. Make contact with rebirth and the external world. reincarnation Made up of twenty solid parts, twelve liquids, six gases & four heats
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Impermanent in nature
Rupa
Vedan
This is where the like and the dislike is formed, with the criteria for the right, the wrong, the good and the bad, are all present. Now that you have chosen the like, the right and the good, you need a justification
Sa
The justification as to why you need to bathe the way you like, the right and the good. The Because is formed
So you now need clean water, soap, towel etc Ask where the so-called clean water comes from? Where is the other end of the tap? See the selection of the type of soap?.. See the other conditions and perceptions, as well
Sanskra
Now you need to live the outcome of the perception, as cleanliness . It always has a beginning , decaying existence, and an end. So the cleanliness you received after bathing , decays with time and ceases to be.
Vina
This is where you remember the comfort, the like, dislike, expectation and the rest of the conditions that support the execution of the comfort. This memory is repeatedly, instinctively, habitually retrieved and experienced.
See the way this body likes to be comforted. See the way you choose as to when and how frequently you may need to bath. You have accepted that Bathing makes you CLEAN !! (perception)
You restart the process all over again The moment you feel unclean, you make a new perception and justify bathing again (re-birth). There is no end to your need, to cleanse or the nature of bathing. When your life expectancy has ended, you remember the comforts in this warm body and make further ignorant perceptions and justification to be born again (reincarnation). Melbourne Feb 2010
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(Anth Jat)
Economic growth , Science and betterment of Technology try to control life and its existence with tried and tested methods. Birth with contraception, decay with longevity, refrigeration, preservation, etc.., and death with medication resuscitation , ventilation etc ,
The Likes and the Dislikes The Needs and the Dont Needs The Wants and the Dont Wants
Principles, Ethics and Morals lived by Precepts and Etiquette
The Expectations with all these conditions and my deliverance of expectations of others
All of what an individual likes and dislikes cannot be catered to, by society. So the conventional ways do not consider how an individual expects their likes and dislikes to be satisfied
This is the way one realises the grasping of the five aggregates Rpa, Vedan, Sa, Sankar, Vina are impermanent
is the consideration to devolve from the five senses and the mind. The eye and sight, ear and sound, nose and smell, the mouth and taste, the skin and feeling
is the recollection of the thirty two parts of the body. twenty solids, twelve liquids, four heats, six gases ; recollection of the five external parts kes, lom, nak, dant, tacho
There are many dangers . Thus, in this body various afflictions arise. The cause of mental or bodily pain, as sickness, immobility, obstruction, etc ..
The abandonment of thoughts of sensuous pleasure, thoughts of hatred, hurtful thoughts , sinful and unskilful thoughts, which arise ...
considers thus: This is calm, this is excellent - calming all mental concomitants, giving up all levels of rebirth, extinction of craving, dispassion ... This is calm, this is excellent - calming all mental concomitants, giving up all the levels of rebirth, extinction of craving, cessation, attaining Nibbana
whatever in this world that is deceptive and leads to grasping, decisions, adherences, and tendencies of the mind, abandoning them and not clinging to them, not taking delight in them
is mindful of in-breathing and out-breathing and seeing all of the conditions that make up an inhalation and an exhalation.
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So now looking back you can see how the fear was used to manifest an indigestion, cold, fever, or an adequate discomfort as the excuse, not to participate and be blamed for your poor performance. This sympathetic approach would be seen as adequate, for the lower performance or the failure in some cases.
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Yayam thanha : The greed caused by yourself Poro bavika : Repeatedly made and created by yourself Nandi raga sahagatha : always lustful and deluded in nature Thraththra di nandini : always and repeatedly, with the need of wanting more
2
Kama Thanha The need to give pleasure to each of the sense faculties
Taste
3 We always try to satisfy our sense faculties, by justifying Vibhava Thanha what we come in contact When one does not accept that there are Continuing with the wrong, the bad with., The likes and the consequences (vipaka) or retribution to ones actions, and that the the unwholesome dislikes with the actions from the past make the present and future. One is ignorant expectations are reasoned and fearless of continuing with the beneficial experiences out to be desired
Bhava Thanha The nature of the repetition of the greed, to prolong, extend existence, want to experience again, wanting to repeat the performance
The mere nature of repetition and the need to extend. Wanting things again and again, whether good or bad, right or wrong. Repeatedly clinging to the likes and rejecting the dislikes. Obsessed with the greed and craving to experience and possess
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This is to know the four ways of how the cessation is executed - the execution is activated here and sustained in an equanimous way in the Magg 1 2 Patinissagg 3 4 Chga Muthiya Anlayo
This is the way to let-go of a defilement, or drop an issue, or leave the past behind, and free ourselves from the past.
One should have identified the value and importance to have clung to, or clashed with, the issue
This is the way one cuts or separates oneself from an issue of the past and its consequences.
This is the way one uproots an issue and frees oneself of ones desired consequences of the past
This is the way one makes sure that one has nothing to do with the issue or the defilement of the past.
One should have identified the value and importance to have clung to, or clashed with, the issue
One should have identified the value and importance to have clung to, or clashed with, the issue
One should have identified the value and importance to have clung to, or clashed with, the issue
The ignorantly (avidya) taken perception (saa & sankara), is kept in the voluntary memory and is made available to us, as formed objects (nma & rpa). It is this rationale, of the formation and the justification of its benefit, through the reasoning, that needs to be ceased. This justification always has its inherent need to like, dislike and to expect from another, the (vedan).
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Living the middle path is not to live at either extreme of pleasure or self mortification, rather, to live a moral and ethical existence, wisely, effort fully and knowingly
Samdi
- the effortful,
Right Action
- to abstain from
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At Cricket
- to have the discipline and the technical skills and to know the vocabulary to express the transactions
In the shower
- to know how to be economical with the use of the resources and make use of the environment to fulfill your needs and leave it the way you found it. - making the best use of the resources and time, being mindful of the outcome and the needs of the others.
Sila
- the abstinences to be virtuous with speech, deed and livelihood, and - the skills required to perform the task
Samadi
-confidence with the things you are eating, the nature of healthiness, nourishment, digestibility, fulfilling adequacy
- having confidence with the things you are eating, the nature of healthiness, nourishment, digestibility, fulfilling adequacy. Consuming with much awareness , having the free time to complete the task with concentration. - consuming to be healthy, rather than consuming healthily, one learns to let go of the likes, dislikes and the expectations, accepting all is good and nourishing and will not bring any bad or unpleasant experience.
- having the confidence with the skills and knowledge when applied with the form the necessary concentration to fulfill the role and task demonstrated. Also the endurance of the skills and the form is performed
Paa
-having the knowledge to execute the task -Intending to let go the previous task - recognising the value of the task - not harming yourself or another with the execution
- to have the knowledge to compete and be competitive accepting victory and failure the same way. Not faulting another or blaming the other. Knowing all of the ways to overcome the eventualities and obstructions posed by the other
- being wise with the perception that the outcome of cleanliness is impermanent and the perception that chooses bathing makes you clean. Also that the chosen time and frequency is right and that the outcome is healthy.
Sydney WS Feb 2010 Hanthana Aug 2010
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Vedananu passi
Being mindful of the sensations and the makeup of likes, dislikes, and expectations
Chitte Cittanu passi Being mindful of the occurrence of thought and the disruption Priority 3
Priority 2
Priority 4
To achieve & accomplish the Mindfulness with the priorities, one should follow the Dhamma associated above.
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The Existence and the End Ska, paridwa, dukka, dmanassupysa Experiencing the grief, lamentation, suffering, pain and despair
Jar Marana Inherent nature to decay and die
Avijj Ignorantly
Sakar
Perceptional outcome is lived
Last thought and the conditions of conception (volitional cognition) is carried within. The carrier of the past Kamma
Viyna
Mind and Mind elements
Nmarpa
How the mind elements are
Jthi
Being born and made to reappear
Salyathana
Associated with sense faculties
Phassa
Mind elements experienced in the Body That makes contact
Vdan Thanh
Creating the craving
Selecting the opposites of sensation
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Ithipiso .Such is HE
the Human
Openness
Role & Responsibility
Knowledge and Disciplines
The architecture
the Layman
Arahang
Samma Sambuddha
Vijjacharana
Sugatho Lokavidu
Anutharo purisa Dhamma sarathi
How one recognises who they are with the qualities possessed
The openness or the pretentiousness that one por trays. They are the only ones who know who they are
The role each one represents as child, sibling, friend, relation, spouse parent, pupil, teacher, employee , etc With the base of the five Precepts the knowledge one has to play & demonstrate in / through each role The way the physical ability is demonstrated against the capabilities which are mostly pretentious. The recognition of the knowledge that is relevant to each role to gain respect & authority
How another is won over, and how they recognise who you are, by qualities/ virtues demonstrated How you declare the role and responsibility to deliver against qualities/ virtues
Physical appearance
Demonstrated knowledge
Respect gained
Audiences Knowledge to be shared Way Knowledge is shared
How the shared information is interpreted with respect to the authority that is attributed
How the audience is recognised for each of the roles. Delivery of the information that each of the roles and the audience selected are expecting The way & method the information is delivered against the expectation that each of the audiences has
Auckland March 2010
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the Architecture
Applicability
the Layman
All information is explained only according to the ability of the authors knowledge and comprehension of the subject The information is only valid until it is proven otherwise
Akaliko
not delayed or limited, in time
Validity
Ehi-passiko
open for all to come & see
Experienced by
Experienced only by the people who are interested in knowing the subject or the content
Opanayiko
onward leading (to Nibbana)
Progressiveness
Progression depends on the understanding and the acceptance of the information by the user
Consequences
Only a person who has an interest and the intellect, that can enjoy the comprehension of the knowledge shared
Auckland March 2010
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Ujupati-panno
Upright and straightforwardness
There is little openness and there is a lot to pretend and to justify and to defend in the achievement and the selfish Ego
Nyaya-patipanno
Entered on the proper way
Confident that you know all that is needed to perform (on the path to Nibbana) Confident that you will not clash or conflict with the comparative competition
Achieved through the curriculum and the nature of certification. Most knowledge learnt is forgotten after certification
Samici-patipanno
Walked on the correct way
Always competitive with another, as this is the nature of the curriculum and of conflict tolerated by convention
Known when you have a comparable certification and a vocation with the bench-marked remunerability
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Stopping the deterioration and not allowing any new BAD and WRONG to appear Priority 1
Removing all of the WRONG and the BAD that exists Priority 2
Maintaining and Improving the good which is left after the introduction of the New GOOD Priority 4
To achieve and accomplish the tasks one should follow each of these priorities aligned to each of the conditions above.
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(panthipath)
5. Taking what is not given (adinndan) 6. Sexual misconduct or impropriety (Kam sumichchr) 7. Uttering falsehoods or lying (musvad) 8. Slandering (pisunavacha) 9. Harsh speech (parusavach) 10. Frivolous speech (sampapphalp)
Auckland March 2010
8. Resolute determination
(adhitthna)
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The Dhamma associated with living Veramani Sikkhapadam Samadiyami: is the notion of thou shall not (always lived with a negative connotation).The promise and the ability to abstain from unwholesomeness, safeguarding ones principles and disciplines, is the most important quality to be lived . The Verb factor is the ability of Abstinence and Restraintment in speech, in deed and in thought.
The Benefits
1. Abstaining from killing will bring the following 23 good effects: a few .... 1.1 A well built handsome appearance 1.2 Freedom from fear 1.3 Ability to run speedily 1.4 Being a noble person whom no one can ruin 1.5 Ability to walk with steady steps 1.6 Being not subject to untimely death by wicked schemes of others 1.7 A golden complexion 1.8 An unlimited number of followers 1.9 A soft and tender body 1.10 Beauty of form 1.11 Pure conduct 1.12 Pleasant features 1.13 Heroic behaviour 2. Abstaining from stealing will bring the following 11 good effects: a few ..... 2.1 Being a very wealthy person 2.2 Ability to acquire desired wealth immediately 2.3 Acquisition of wealth and property 2.4 The fortune of having well earned wealth 2.5 Infinite comforts 2.6 Being a noble person in this world 2.7 A good ability to earn wealth 2.8 Being a person who never hears the words I do not have 2.9 Ability to safeguard ones possessions 2.10 Leading a life of leisure and comfort
3. Abstaining from sexual misconduct will bring the following 19 good effects: a few 3.1 Having no enemies 3.2 Having adequate food, drink, clothes, ornaments and shelter 3.3 Being loved by all beings 3.4 Not being inactive through fear and doubt 3.5 Not being timid 3.6 Being life partners with mutual love and affection 3.7 Sound sleep 3.8 Possessing perfect limbs and organs 3.9 Wake up fresh 3.10 Well-formed features 3.11 Have no fear about hell
4. Abstaining from false speech will bring the following 14 effects: a few 4.1 Extremely pleasant sense organs 4.2 A pleasant touch 4.3 A sweet and sonorous voice 4.4 A mouth being the fragrant smell of a blue lotus 4.5 Pure white and well set teeth 4.6 Obedient followers, pleasant in speech 4.7 Not having an ugly and fat body 4.8 Trustworthiness 4.9 Not having an ugly and lean body 4.10 A soft and red tongue like the petal of a lotus 4.11 Not being an ugly dwarf 4.12 Humble person 4.13 Not having an ugly and tall body
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^
Kammapatisarano
You use as many an inherent thought to your benefit
Kammadayado
All of the owned is inherent within
Kammayoni
You are the only one who can make what is inherent to be born
Kammabandu
You now relate with as many things that are inherent
Kamma means action. It is the law of moral causation or the retribution of your actions or the cause and effect it relates to in the physical, cosmic or universal causality. Kamma is the cause and the Vipaka is the fruit of the action, the effect. The cause produces the fruit, the fruit explains the cause. Intentional actions which are either wholesome kusal or unwholesome akusal create the kammic ef fects. Kamma is of twelve kinds. Four of them are classified according to time of fruition in this life time, or here after; four according to function, and four according to priority. They are:
Frequency
Dittha Dhamma vedaniya immediately effective kamma Upapajjaniya vedaniya kamma subsequently effective kamma Aparpariya vedaniya kamma indefinitely effective kamma in any life-time within the repeated cycles of birth and deaths (samsara) Ahosi kamma lapsed kamma. Where there is no occasion for the kamma to produce the fruit where the kamma becomes inoperative
Priority
Garuka kamma weighty or serious kamma which produces an immediate result sanna kamma death proximate kamma which appears before the dying moments cinna kamma habitual kamma which is action familiar to the mind Katatt kamma cumulative kamma unlike other kamma lies dormant and only becomes active in the presence of other supporting kammas.
Canberra March 2010
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immediately impacting / to be experienced within this life expectancy subsequently effective / to be conditional & time dependent with the response indefinitely effective / to be effective as long as you are in this samsara Nullified & Lapsed the act is forgiven and not responded with generative kamma which conditions further birth. Wholesome & supportive in nature
It is like you returning a punch immediately after you receive the punch, immediate reaction It is like you asking the person to meet outside the gates so you can return the punch, conditioning the response with time It is like you returning a punch one day (Ill get you back one day) after you receive the punch Where there is no occasion to produce the fruit so the response becomes inoperative It is like you saying that you will respond when you are next with the other when you are born with the other next It is when you recognise that you have been punched for a good cause and returning the favor as a good cause. It is like you saying if you punch me again I will get my own back, where you collect the experiences to respond It is when you hide and wait until the other comes, and when they are least expecting pouncing on them returning the response. This is about feeling the intensity of the experience that you were not expecting This is when you are pre-occupied with the experience and are paranoid, thinking about the experience and your planned response This is about you being habitual with the response, so every time you see the other you return the response planned. This is about the gravity of the kind deed and when the supportive nature is present you doing more than the fair share.
Sydney April 2010
Upapajjaniya vedaniya
Aparpariya vedaniya
Ahosi
Janaka
Upatthambaka
Upapidaka
counteractive & collective in nature destructive & obstructive, always present when least expecting weighty or serious kamma which produces an immediate result death proximate kamma which appears before the dying moments habitual kamma which is action familiar to the mind cumulative kamma unlike other kamma lies dormant and only becomes active in the presence of other supporting kammas.
Upaghtaka
Garuka
sanna
cinna
Katatt
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KAMMA & VIPAKA E.g. Janka Kamma - the effect of being a sibling ..
All of us are born to a mother and father: - so we are all either sons or daughters
1. 2. 3. 4. Carries the Responsibility as the ELDEST Mostly TRUSTED with responsibility Issues with jealousy and fairness See others get more even after sharing
- Inheritance - Center of attention - Mothers lap -etc - The only child for a period
Just consider as to how you fit into your family model and how the sibling rivalry has impacted your inner feelings !!!!
If you were the only CHILD, the sharing changes and is mostly experienced when partnered with another and at the point of having the first child ..
1/2
In most cases they experience a gain.. - Gain the inheritance of the other - Gain the center of attention - Gain the mothers lap etc - Is treated as the LAST BORN for short period In most cases they experience a gain.. - Gain the inheritance of the others - Gain the center of attention - Gain the mothers lap etc - Is treated as the LAST BORN for short period
In most cases they experience the loss .. - Lost the inheritance - Lost the center of attention - Lost the mothers lap etc
In most cases they experience a gain.. - Gain the inheritance of the others - Gain the center of attention - Gain the mothers lap etc - Is the LAST BORN for rest of their life
1. 2. 3.
The in-betweeners having to prove more than the fair share to be recognised Mostly feel like a number Feel inadequate if siblings are of the same gender
1. 2. 3.
If you are twinned with another, the first out is just a few minutes elder to the other loosing most of the privileges and attention !!!!
4.
The nature of sharing is that the LAST Born always carries a half . Mostly loses that freedom , independence as there is too much attention Gets access to all the new gadgets at a younger age, as the elders get new things. Depending on the elders and the gender there are the HandMe-Downs!!!
Hanthana Aug 2010
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Anichch watha sankr Uppda waya dhammin Uppajjithw niruj jath Thsa vpa samsuk
The five Aggregates experiences the comforts, the likes & the justification. The experiences are lived in the body as Sankaras , They are born, live and they die.
There is no shape or form to the mind. The box drawn is only to get an idea that ones memory in the mind goes from one birth to the other without a break.
The Past
Vinna na
Bhava
Upad ana
1
Nama Rupa
5
A further seven
2
3
Thanh a
Arpa Heavenly
Deva
This body is always decaying and gets fertilized to the earth. This is the nature of impermanence and the way the mind is engaged with a body. The body experiences comfort, so the mind always perceives the comfort and deceives the person to experience the comforts.
Hell
Niraya Asura
Mind can travel afar Mind wanders alone Mind has no material form As if dwelling in the cave
A B C D E
1 2 3 4 5
Chuthi citta (Last thought that determines the next realm) Prathisandi Vinnana (Volitional Cognition that begins the next existence) Janaka Kamma (will assist in the formation of the fetus from being the embryo) Achinna Kamma (influences the instinct, survival, curious & habitual nature ) Assana Kamma (brings the preoccupations & the paranoia from the past)
Makes up the thirty-one worlds and its existence. You can be born in any of these realms, dependent only on the, ignorant perception or last thought there after. In brief, it should be noted that mind (consciousness) has no form; it can perceive a sense object; it has the nature of cognizing an object. While in the process of cognition it does not go out of its dwelling even for a hair's breadth, but it can perceive objects far away. Two or three units of consciousness do not appear simultaneously. Each unit appears only one after another in succession.
Aparapariya vedaniya (Can come from any period and go as far as it needs Upapajja vadaniya (can come from seven past lives) Dittadhamma vedaniya (only present within it s own life time) Upapajja vadaniya (can go for seven future lives) Aparapariya vedaniya (taken to the future with no known end)
Melbourne April 2010
The mind can take in sense object; it travels afar; Wanders alone; has no physical form; Dwells in the cardiac cavity.
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Suka / Dukka
Happiness and Sadness
Prasans / Nind
Praise and Blame
Yasa / Ayasa
Fame and Ill Fame
Lba / Alba
Gain and Loss
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Another's Response
Another . will always participate in life transactions, only if the outcome is beneficial for them So if what you are doing is not beneficial to them, they will never participate with you. They will only try to influence you with their benefit, bargain their benefit, bully you with their benefit, blame you for the disruption to their benefit and also try to blackmail you adequately to get you to compromise to meeting their benefit. This is the nature of selfishness within a person. So, when you consider how you see another it will identify your inner nature to see the shortcomings, inadequacies, faults, wrong, the unfair, the unjust, room for improvement, etc , as this is the way we want our EGO to be fed and nurtured. By doing this we bring blame on another and destroy their FAME & EXPECTED REWARD which end up as grief, lamentation, sorrow & suffering in the other.
To satisfy another's expectations and your own EGO through restlessness, recklessness & negligence.
- Justifying yourself and outcome - Protecting your own future - Defending your past - Demeaning another - Blaming others
How Hatered may occour When what I like, need, want are disrupted or when what I dislike, dont need, dont want are made to be experienced , or when my expectations are not fulfilled adequately I m made to be unpleasant and my Anger is increased. Through fear of failure and being wrong I , use this anger to control how others behave, react, respond, achieve, transact the beneficial outcome to me.
So this sort of performance gives me the edge over others and increases the FAME within
Now that the fame and the gain is present with my accomplishment I get the Reward and the Recognition Now that the Gain / Benefit / Profit / Fame / Reward / Recognition is present I am HAPPY
Fear of the past, as to how others will respond with the judgment with failure and blame. Fear of the present as to the outcome of your reasoning. Fear of the future and the certainties and uncertainties. The Nature of Aging, susceptibility and death. The fear as to how others will behave around your likes, dislikes & expectations where others would lay blame and failure around duty and responsibly.
Hanthana August 2010
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Self-identity views and beliefs (sakkya-ditthi) Doubt (vicikicch) Clinging to rites and rituals (slabbata-parmsa; s. updna) Sensual craving (kma-rga) Ill will (vypda) Are thinned at this stage Becoming a Once Returner
All of the five conditions above are removed, thus becoming a NON RETURNER
The five conditions above are what attracts you to the nature of existence
Arahath
Attachment to the form (rpa-rga) Attachment to formless phenomena (arpa-rga) Conceit (mna, literally measuring-as measuring oneself and comparing to others; a subtle sense of self)(mna) Restlessness (uddhacca) Ignorance (with regard to the Four Noble Truths) (avijj)
Auckland March 2010
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The experience
4
Serenity (Rapture)
Experiencing the lightness in the mind
Samadi sam Bojjango
6
Tranquility
Experiencing the lightness in the body
Uppeka sam Bojjango
7
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The 6 Sense-Bases (Ayatana) (eye, ear, nose, tongue, body and mind) How a thought arises when contacted with the 6 senses
Please refer to the original slides to read the small print text
Brisbane June 2010
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To be stuck on this bank is to be caught with pleasing your sense faculties To be caught in a whirlpool and stuck in the river bed, is to be caught up with your cravings and desires 5 (likes and dislikes) 6
To be stuck on the other bank is to be pleased by the objects that you like To be grounded on a mound in the middle of a river, is to be caught up with your Ego
To rot and be perished before the log reaches the sea is to be ill disciplined, immoral, unethical, unfair, unjust in your existence.
To be used by another human beings and use other human beings with the wrong view, is a further destruction.
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