Anaththa Part - 2 අනත්ථ - වහරක බන - අභයරතනාලංකාර තේරෝ විසින් - 2 скачать в хорошем качестве

Anaththa Part - 2 අනත්ථ - වහරක බන - අභයරතනාලංකාර තේරෝ විසින් - 2

Anaththa Part - 2 අනත්ථ - වහරක බන - අභයරතනාලංකාර තේරෝ විසින් - 2 In this discussion Ven. Waharaka Abhayarathanalankara Thero talks about ‘Anaththa’ This is the 3rd of the Trilakshana or Tilakkhana. It is described in Pure Dhamma as follows, https://puredhamma.net/key-dhamma-con... Why Are Tilakkhana so Important? The Buddha clarified these “three characteristics of this world” in his first sutta; see, “Does the First Noble Truth Describe only Suffering?“. • These are the three primary characteristics of “this world.” Buddha comes to the world to reveal the true nature of the world. • Any moral person instinctively knows (and most religions teach) how to live a righteous life; see, “Buddha Dhamma – In a Chart.” • The Buddha stated that if one comprehends the true nature of “this world,” as codified in these three words, then one would attain the Stream Entry (Sōtapanna) stage of Nibbāna; see, “Why is Correct Interpretation of Anicca, Dukkha, Anatta so Important?”. Understanding the words anicca, dukkha, and anatta is critical. If one sticks to an incorrect interpretation of these three words, no matter how much effort one exerts, there is no possibility of attaining the Sōtapanna stage. Even in most Thēravada English texts, these three words have incorrect translations: impermanence, suffering, and “no-soul” or “no-self.” The correct meanings are the following. • Nothing in this world can be maintained to one’s satisfaction (anicca). • When one strives to achieve that, it leads to suffering (dukkha). However, many people try to gain “happiness” by resorting to immoral deeds, ending up in the apāyā. That is how one becomes genuinely helpless. • Striving to achieve the impossible (i.e., seeking happiness in worldly things) only leads to suffering. Thus, one’s efforts are not only unfruitful, but one becomes helpless in the rebirth process (anatta). Anatta Is Not “Self” or “No-Self” Now, let us examine the damage done by translating the original Pāli word anatta to Sanskrit as “anātma.” • At the time of the Buddha, there were two opposing views on the idea of a “self.” One camp believed in an unchanging “soul” (ātma) associated with a being. This camp thus corresponds to the world’s major religions today with the concept that when one dies, one’s soul goes to heaven or hell. • The opposing camp argued that there is “no-soul” (anātma) and that when one dies, there is nothing that survives the death. This view is the materialistic view today that our minds arise from matter, and thus, there is nothing that survives death. The Buddha said it was neither. There is no “self” permanently associated with a living being: both the mind and the body are in constant flux (see the Section on “The Grand Unified Theory of Dhamma”), and thus there is no “soul” or an “unchanging self.” See “What Reincarnates? – Concept of a Lifestream“. • However, one can choose how to respond to an external stimulus. Therefore, it is also incorrect to say there is “no-self.” • Furthermore, there is continuity at death based on cause-and-effect (Paṭicca samuppāda; see, “Paṭicca samuppāda“). • The new living being is a continuation of the old living being, just as an older man is a continuation of the process from the baby stage. Change is there at every MOMENT, based on cause-and-effect. The “new” is dependent on the “old.” • That is also why it is incorrect to say that an Arahant is annihilated at death (i.e., at Parinibbāna). See “Yamaka Sutta (SN 22.85) – Arahanthood Is Not Annihilation but End of Suffering“.