Friday, January 19, 2018

The advantage of reciting and memorizing

Actually, we can found the relativity of words every where in tipitaka.
When we recited and memorized pāli, we will see the relativity between words, meaning, sutta, section, nikāya, pitaka, antedate&
predate cannons. This relativity is called "holding together by a thread (suttena susaṅgahitāni)" in nidāna of V.N. Verañjakaṇḍa. And it is what mahāsāvaka did in buddha's time and at 1st saṅgāyana. So, when buddha still alive, he complimented them in A.N. Ekakanipāta, Etadaggavagga. Because they helped him to describe his teaching (in their own schools), and he knew by sabbaññutañāṇa "these professional monks will relatively categorize my teaching to let it going on for 5000 years".

The tipitka professors never explain us this reason, because they recited and memorized pāli, so they never found the serious conflict between the cannons, just the through-reader especially translation version, often make the nonsense doubts.

Thursday, January 18, 2018

Sixteen insight knowledges and seven purifications appear in every word of tipitaka

When you use that pāli (and it's practical pāli) to search in tipitaka the 16 ñāṇa and 7 viduddhi will appear in every word of tipitaka.

A.N. Sattakanipāta, Sattaṭṭhānasutta:
And any brahmans or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way (udaya-ñāṇa),
directly knowing the cessation of consciousness in this way (vaya-ñāṇa),
directly knowing the path of practice leading to the cessation of consciousness in this way (paṭipadāñāṇadassana-visuddhi),
directly knowing the allure of consciousness in this way (ñāta-pariññā),
directly knowing the drawback of consciousness in this way (ādīnava-ñāṇa),
directly knowing the escape from consciousness in this way (magga-ñāṇa),
are — from disenchantment (nibbidā-ñāṇa),
dispassion (virāga-ñāṇa),
cessation (niroda-ñāṇa), lack of clinging/sustenance with regard to consciousness —
released (vimutti-ñāṇa), they are well-released.
Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
ñāta-pariññā=abhiññāta-pajānana=dhammaṭṭhitiñāṇa=paṭiccasamuppāda-knowledge, you can compare S.N.nidānavagga, 1st sutta, etc, with K.N. Paṭisambhidāmagga dhammaṭṭhitiñāṇa, and visuddhimagga.

Etc.

Sixteen insight knowledges and seven purifications appear in every word of tipitaka

When you use that pāli (and it's practical pāli) to search in tipitaka the 16 ñāṇa and 7 viduddhi will appear in every word of tipitaka.

A.N. Sattakanipāta, Sattaṭṭhānasutta:
And any brahmans or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way (udaya-ñāṇa),
directly knowing the cessation of consciousness in this way (vaya-ñāṇa),
directly knowing the path of practice leading to the cessation of consciousness in this way (paṭipadāñāṇadassana-visuddhi),
directly knowing the allure of consciousness in this way (ñāta-pariññā),
directly knowing the drawback of consciousness in this way (ādīnava-ñāṇa),
directly knowing the escape from consciousness in this way (magga-ñāṇa),
are — from disenchantment (nibbidā-ñāṇa),
dispassion (virāga-ñāṇa),
cessation (niroda-ñāṇa), lack of clinging/sustenance with regard to consciousness —
released (vimutti-ñāṇa), they are well-released.
Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
ñāta-pariññā=abhiññāta-pajānana=dhammaṭṭhitiñāṇa=paṭiccasamuppāda-knowledge, you can compare S.N.nidānavagga, 1st sutta, etc, with K.N. Paṭisambhidāmagga dhammaṭṭhitiñāṇa, and visuddhimagga.

Etc.

Is it “bad” to want a “materialistic” happiness?

Am I not allowed to dance? To sing? To fall in love?
You allowed, because a lay man just has to observe 5 precepts, first. However, how you sing is how you unpracticed in buddhist training. So, to understand buddhist teaching deeper, a lay man may observe 8 precepts 1 day per week. This 8 precepts included watching/dancing-rejection, listening/singing-rejection, and making-love.
Is the purpose of Buddhism to become a munk or nun? To meditate and never get a taste of life?
No, buddhism purpose to enlighten nibbāna, both lay man and ordained man can meditate to enlighten nibbāna. But the ordained man is expedient to do, because of their discipline life-style. Similitude, you can learn in the university, and you can learn by yourself.
Is it "bad" to want to travel?
The buddha just cared the traveler about the risk between the travelling, see S.N. Nidānavagga Duggatasutta. Both this life travelling and the other lives travelling are very risk.
The monk still travels to search for a good place for the meditation. He happy with his life. But the monk's travelling leading to finish the cycle of traveling (dependent origination), so it is not very risk when compare to the general travelling.
Is it "bad" to want to be happy and/or content?
It is risk to happy with 5 kāmaguṇa, 5 strings tied you to 5 kāmaguna, see M.N. Mūlapaṇṇāsaka,mahādukkhakkhandhasutta.
Is Buddhism about finding happiness in Nirvana? Is that really it? Is it not about being happy where we currently are? Are we not allowed to truly live in the moment?
We can be happy with every state of life. But nibbāna is the best happiness which give the best resultant. So, no one can force you to happy with your life, but don't be sorry later, when you knew "Oh, I this happiness come with the problem, suffering" like we daily doing in M.N. Mūlapaṇṇāsaka, mahādukkhakkhandhasutta.
I am quite new to everything about Buddhism, and I apologize if anything I've said in this question is insulting or rude. I don't know who else I can ask questions like these. I hope someone can explain to me.
Your question is not insulting or rude. You just confuse about the benefit/ the advantage of the buddhism, because dhamma of buddhism is the hardest teaching to understand and to follow in few years. But do you know? Hard working causes the best benefit.
Someone used his whole life to train follow to the buddha's teaching, but in the end of life he still not enlighten nibbāna. This is how the buddhism's teaching hard.

Wednesday, January 17, 2018

Kāma-chanda love VS Mettā-(chanda) love

Kāma-chanda, in M.N. Mahādukkhakkhandhasutta, means the interest to attach 5 kāma-gunā:
yo kho bhikkhave kāmesu chandarāgavinayo chandarāgappahānaṃ idaṃ kāmānaṃ nissaraṇaṃ.
Removing the interest to attach 5 kāma-gunā, is nissaranaṃ.
5 kāmaguna example: I love a skin (of you). I loves a voice (of you). I love a smell (of you). I love a taste (of you). I love a touch/hold/hug/making love/kiss (of you).

Mettā-(chanda), in M.N. kakacūpamasuttaṃ, means (the interest) to give the advantages, not to give the disadvantages.
hitānukampī ca viharissāmi mettacitto na dosantaroti
We will remain sympathetic to that person's welfare** = we will have mettā-mind = We will not have inner hate (The clause are defining each others).
Some translation translateed mettā as loving kindness.
**Person's welfare refer to personal happiness.
See also: https://buddhism.stackexchange.com/a/24519/10100

Tuesday, January 16, 2018

How does the 2nd Noble truth explain the cause of dukkadukkha?

Cūḷavedallasutta:
Miss, how sukkha-vedanā clearly appears as sukkhā, and dukkhā?
  1. Āvuso visākā, sukkhā-vedanā clearly appears as sukkhā when it's arising, and dukkhā when it's changed (vipariṇāma;vanish).
  2. Dukkhā-vedanā clearly appears as dukkhā when it's arising, and sukkhā when it's changed.
  3. Adukkhamasukhā-vedanā clearly appears as sukkhā when it's arising simultaneously with vijjā, dukkhā when it's arising simultaneously with avijjā.
Note: Above sutta talking about the clearly appearing, so the answers mentioning just the adukkhamasukhā-vedanā, which harder to appear clearly than the other vedanas. But naturally, avijjā can arise with every vedanā in S.N. Saḷāyatanavagga, nirāmisasutta.
In paṭiccasamuppāda, dependent origination:
  1. Every steps are arising simultaneously with phassa, vedanā, saññā, cetanā, jīvitindriya, and manasikāra in S.N. Nidānavagga, Samanupassanāsutta.
  2. Also, every taint steps, craving & aversion, are arising simultaneously with avijjā, in Samanupassanāsutta, too.
  3. So, caving causes the first Noble Truth, such as dukkadukkha. Because avijjā arising simultaneously with taṇhā, sukhā/dukkhā/adukkhamasukkhā vedanā, and bodily/verbal/mental apuññābhi-saṅkhāra, that causes, not simultaneously, The first Noble Truth, bad resultants (dukkha-vipāka) which arising simultaneously, such as viññāṇa, nāna&rūpa, saḷayatana, phassa, dukkhā (dukkhadukkha)/adukkhamasukkhā vedanā, etc.
  4. But, ariyamagga causes the third Noble Truth. Because vijjā arising simultaneously with sukhā/adukkhamasukkhā vedanā, and bodily/verbal/mental puññābhi-saṅkhāra, that causes, not simultaneously, saupādisesanibbānadhātu, ariya's life, which leading to anupādisesanibbānadhātu, the third Noble Truth.
See the path of purification, CHAPTER XVII — THE SOIL OF UNDERSTANDING (CONCLUSION): DEPENDENT ORIGINATION, for more detail.

Monday, January 15, 2018

Dependent origination and meditation steps explanation reference

can anyone explain (in simplified way) dependent origination.
According to this law, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. An example of Dependent Origination in nature is given below: There being clouds in the sky it rains. It having rained, the road becomes slippery. The road becoming slippery, a man falls down. The man having fallen down becomes injured. Here a shower of rain depends on the clouds in the sky. The road becoming slippery depends on the rain. The fall of the man depends on the road becoming slippery. The injury of the man depends upon his fall: Conversely: If there were no clouds in the sky, it would not have rained. Then the road would not have become slippery. Then the man would not have fallen. Then he would not have become injured.
So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples?
No, I can not. And if someone can, that one is a new buddha.
Why I can't?
Because there are sakkāya-diṭṭhi in every step of your sample above. But dependent origination explaining your each-sample-step's elements that sakkāya-diṭṭhi misunderstanding them as attā.
So, it looks like you asking the doctor for "dear doctor, could you explain the chemical composition, biological factor, and physic formula of each treatment guidelines' step, please. Also, could you explain them simply, like the treatment guidelines that you told me, please."
Why you still asking for the attā in the dependent origination which is taught to destroy attā-misunderstood?
Can someone provide explanation on dependent origination
Yes, tipitaka and commentary can.
  1. The brief explanation of paṭiccasamuppāda are in S.N. Nidānavagga(pāli | trans), and K.N. Paṭisambhidāmagga (pāli | trans).
  2. The medium explanation of paṭiccasamuppāda is in Abhi. Vibhaṅgo (pāli | trans).
  3. The full explanation of paṭiccasamuppāda is in the path of purification (pāli | trans).
  4. The brief explanation of meditation steps' is in K.N. Paṭisambhidāmagga, mātikā (pāli | trans), and abhidhammatthasaṅgaha chapter 9th (pāli | trans).
  5. The medium explanation of meditation steps' is in K.N. Paṭisambhidāmagga, niddesa (pāli | trans).
  6. The full explanation of meditation steps' is in the path of purification, understanding section, the 5 last purification (pāli | trans).

Do yo still not understand?

If you still not understand, it is because of translation version lacking, your ancient-buddhism-study-system knowledge lacking, or your tipitka-culture knowledge lacking.
While I use pāli version of pāli cannon, I almost never ask any questions about pāli cannons to the others. Because pāli cannons are very perfect in themselves. All questions and answers I need being inside there. I just to recite and memorize them before I learn them.
So, in tipitaka:
Buddha proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the perfect meaning and phrasing.