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2019 Nov 13 10:22:14
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2019 Nov 08 18:53:24
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2019 Nov 08 18:30:56
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2019 Nov 08 18:23:39
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2019 Nov 08 17:51:33
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2019 Nov 08 17:29:21
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2019 Nov 08 16:53:41
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2019 Nov 08 13:55:57
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2019 Nov 08 02:01:46
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2019 Nov 07 20:00:16
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2019 Nov 07 19:37:39
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Author Topic: Determination Parami  (Read 2059 times)

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Offline gus

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Determination Parami
« on: September 30, 2018, 09:17:04 AM »
Okasa,

Many teacher monks say that the lack of determination is the main weakness of practitioners. Though they have gained faith and started meditation, they are unable to continue it for a long time until death.
 
In this situation, some says that the reason is lack of Adhitthana Parami.
So is there any method for developing Adhitthana?

(eg: there are methods described to develop saddha, viriya, sati, samadhi, panna in the texts)

Vandami.

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Re: Determination Parami
« Reply #1 on: September 30, 2018, 09:09:33 PM »
Deva gus ,

All Dhamma require a cause. If one has not met the three heavenly messenge, has not witness them and always finds, seeks ways to avoid them, althought he might have met a Samana, the good Dhamma, has developed faith or intellectual understanding, if there is not enough reason, if the danger is not seen, if certain huge amounts on previous merits haven't let him know the reality. If never leaving the palace to meet aging, sickness, death, suffering and possible body-witness it, most sadly wast their time till sickness, weakness, death approaches to gain either path or fruit but will have another burdensome journey another time (or even not, if their saddha or intelectuall understanding actually possible increased wrong view.)

Maybe this Sutta helps

Namo tassa bhagavato arahato sammā-sambuddhassa

Patoda Sutta: The Goad-stick

"There are these four types of excellent thoroughbred horses to be found existing in the world. Which four? There is the case where an excellent thoroughbred horse, on seeing the shadow of the goad-stick, is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the first type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, but when his coat is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the second type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, but when his hide is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the third type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, or when his hide is pricked, but when his bone is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the fourth type of excellent thoroughbred horse to be found existing in the world.

"These are the four types of excellent thoroughbred horse to be found existing in the world.

"Now, there are these four types of excellent thoroughbred persons to be found existing in the world. Which four?

"There is the case where a certain excellent thoroughbred person hears, 'In that town or village over there a man or woman is in pain or has died.' He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, on seeing the shadow of the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the first type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' But he himself sees a man or woman in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its coat is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the second type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead. But he sees one of his own blood relatives in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its hide is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the third type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead, nor does he see one of his own blood relatives in pain or dead. But he himself is touched by bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its bone is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the fourth type of excellent thoroughbred person to be found existing in the world.

"These are the four types of excellent thoroughbred persons to be found existing in the world."

and of course aside of four types of excellent thoroughbreds, there are a lot of householder, swearing that they are most secure when taking it along their way.

[img]
user:johann:gallery:archiv2018:20180930_05.jpg

Just being observant and upholding sacca, righteousness, being honest, seeing the burden and de-advantages of holding on what is subject to decay, needs a lot of sacrifices to stay a little maintained and provide just a little time security and seldom causes debts toward liberation, but the opposite, as long as one does not see the danger in what is assumed as happiness, as long one actually seeks refuge in mara and has not tasted even more subtile realms, or forgot them, or how to reach, ... when yonisomanasikāra does not arise, seeking dukkha, it's cause and a way to escape... villagers stay in their pub's meeting under trees and talk, talk, talk... less are so smart to simply do, others have been able to do and succeeded to archive.

The Nivaranas, those five, are the hindrences for all kind of archivements, the hindrences to give causes. A famer, worker, scholar... all face the problem of the Nivaranas, they all just have different aims for what they are more or less willing to work, give, sacrifices.

Two things are helpful: 1st much Dukkha, 2nd being in assotiation with those who have mastered it.

This things are split into detail of each particular Hindrance and nice collected by late Ven. Nyanaponika: The Five Mental Hindrances and Their Conquest: Selected Texts from the Pali Canon and the Commentaries .

If one remembers a skill he/she has mastered, remembers what gave the motivation, remembers that it actually was possible to master it, even having not given it by just birth. Applying similar strategy to win over the hindrences, might of help.

How do you master it to get again and again the food you like, even if difficult to archive? How many year do you have possible sacrificed to gain "unity" with your desired partner? Don't say that there is inherent lack of determination, lack of effort, no power, no talent in strategy! It's just that it could be that it comes along by itself or will not happen as told: lack of Saddha, caused by lacking of seeing, facing Dukkha. Once having left home actually behind, having left desire for sensuality, there is no more laziness, no more return.

But, let's talk further first, now as we have found a "secure" place, home, to talk...
« Last Edit: September 30, 2018, 09:30:25 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Re: Determination Parami
« Reply #2 on: September 30, 2018, 09:51:37 PM »
Parami... to do not get it wrong, to do not fall into the practice of the cowboys, following people who say that you need to accumulate the paramis first: Do you know how much do you have developed in the past?
Do you know how much is still required?
Does Deva remember past lives? Does Upasaka gus know that there is another life?

Do you remember Buddhas teachings in regard of the Sectarians ?

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"Having approached the brahmans & contemplatives who hold that... 'Whatever a person experiences... is all caused by what was done in the past,' I said to them: 'Is it true that you hold that... "Whatever a person experiences... is all caused by what was done in the past?"' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings because of what was done in the past. A person is a thief... unchaste... a liar... a divisive speaker... a harsh speaker... an idle chatterer... greedy... malicious... a holder of wrong views because of what was done in the past.' When one falls back on what was done in the past as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my first righteous refutation of those brahmans & contemplatives who hold to such teachings, such views.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Re: Determination Parami
« Reply #3 on: October 08, 2018, 07:12:05 PM »

Namo tassa bhagavato arahato sammā-sambuddhassa

Maranassati Sutta: Mindfulness of Death (1)

have heard that at one time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed the monks, "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death."

When this was said, a certain monk addressed the Blessed One, "I already develop mindfulness of death."

"And how do you develop mindfulness of death?"

"I think, 'O, that I might live for a day & night, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

Then another monk addressed the Blessed One, "I, too, already develop mindfulness of death."

"And how do you develop mindfulness of death?"

"I think, 'O, that I might live for a day, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

When this was said, the Blessed One addressed the monks. "Whoever develops mindfulness of death, thinking, 'O, that I might live for a day & night... for a day... for the interval that it takes to eat a meal... for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the effluents.

"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents.

"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
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