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Human realm vs. Heaven - Page 2 - Dhamma Wheel

Human realm vs. Heaven

A discussion on all aspects of Theravāda Buddhism
Sidney
Posts: 37
Joined: Sun Jul 24, 2011 9:42 am

Re: Human realm vs. Heaven

Postby Sidney » Wed Jul 27, 2011 8:50 am

Realms such as hell, heavenly, hungry ghost, human, etc., can be used to describe mental states that we all go through every day.

As for life before or after death, MN 63::
"Whoever says that as long as the Enlightened One has not solved the problems concerning whether "this world is eternal or not eternal; whether this self and body are one and the same or the self is one thing and the body another; or whether there is or is not life after death, or whether there is a confirmation of both existence and non-existence or a denial of existence and non-existence after death; " I will not live the Holy Life (brahmacariya) that the Enlightened One has set down -- this person is likely to die before he hears the answers to these questions, because the Thathagata does not speculate about such matters."

We can agree to disagree.
Jack[/quote]

[b]A Wise Blind Man and a Castaway[/b]

Once a sailor was drifted to a small island inhabited by people who were blind from birth. However, they have developed their other four senses and could live easily on fruits and berries and fishes which were abundant. They can spike fishes using their acute sense of hearing, and their headman was very wise and articulate.
One evening while they were sitting on the beach the castaway made a remark on the beautiful sunset, praising the glory of the sun. The wise man overheard and asked him, ’what are you talking about; there’s no sun here.’
So, the castaway tried to explain him about the sun and how beautiful its rays are, and all about the colours of a rainbow. The headman was perplexed and refused to accept the existence of the sun.
The castaway then, tried to give him an example on the warmth when going out in the sun, hoping that he could understand using the perception that the headman can experience. But he replied ’Oh, there must be some fire on the island.’
The castaway grabbed this opportunity and tried again, ‘yes, it’s like a big ball of fire up in the sky.’
However, the obstinate headman replied ‘I have been here ages ago, and I know each and every place; there’s no sky and there’s no sun!’ ‘If there is sky I can touch it and so the sun; I know if I touch fire it burns.’
The castaway finally gave up knowing that he would never convince the wise blind man and proclaimed, ‘that must be the reason why the Buddha did not engage in further discussion with the Brahmin as He would waste His precious time teaching and helping people to get enlightened.’
‘We Agree to Disagree.’

Sidney
Posts: 37
Joined: Sun Jul 24, 2011 9:42 am

Re: Human realm vs. Heaven

Postby Sidney » Wed Jul 27, 2011 9:05 am

[quote="kirk5a"][quote="Sidney"]Hi Kirk,

The reference on Sotanugata sutta can be found in Sutta Pitaka; Anguttara Nikaya: Catukkanipatta: 504-509


N.B. You will need 'vri Pali font' to decode the following verses. It is available on Vipassana Research Institute website; please use vri Pali font search.

MUULA PALI- INTERNATIONAL
Anguttra Nikaya
Catukkanip±ta p±¼i: 504 - 507 (1)
( 20) 5. Mah±vaggo (1)
1. Sot±nugatasutta½
191. “Sot±nugat±na½ bhikkhave, dhamm±na½, vacas± paricit±na½, manas±nupekkhit±na½, diµµhiy± suppaµividdh±na½ catt±ro ±nisa½s± p±µikaªkh±. Katame (pg. 1.0505) catt±ro? Idha, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati ‚ k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha sukhino dhammapad± plavanti ‚ . Dandho, bhikkhave, satupp±do; atha so satto khippa½yeva visesag±m² hoti. Sot±nugat±na½, bhikkhave, dhamm±na½, vacas± paricit±na½, manas±nupekkhit±na½, diµµhiy± suppaµividdh±na½ aya½ paµhamo ±nisa½so p±µikaªkho.
“Puna capara½, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti; api ca kho bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti. Tassa eva½ hoti– ‘aya½ v± so dhammavinayo, yatth±ha½ pubbe brahmacariya½ acarin’ti. Dandho, bhikkhave, satupp±do; atha so satto khippameva visesag±m² hoti. Seyyath±pi, bhikkhave, puriso kusalo bherisaddassa. So .kaªkh± v± vimati v±– ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niµµha½ gaccheyya. Evameva½ kho, bhikkhave, bhikkhu dhamma½ pariy±puº±ti sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti; api ca kho bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti. Tassa eva½ hoti– ‘aya½ v± so dhammavinayo, yatth±ha½ pubbe brahmacariya½ acarin’ti. Dandho, bhikkhave, satupp±do; atha so satto khippa½yeva visesag±m² hoti. Sot±nugat±na½, bhikkhave, dhamm±na½ (pg. 1.0506) vacas± paricit±na½, manas±nupekkhit±na½, diµµhiy± suppaµividdh±na½ aya½ dutiyo ±nisa½so p±µikaªkho.
“Puna capara½, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti, napi bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti; api ca kho devaputto devaparis±ya½ dhamma½ deseti. Tassa eva½ hoti– ‘aya½ v± so dhammavinayo, yatth±ha½ pubbe brahmacariya½ acarin’ti. Dandho, bhikkhave, satupp±do; atha so satto khippa½yeva visesag±m² hoti. Seyyath±pi, bhikkhave, puriso kusalo saªkhasaddassa. So addh±namaggappaµipanno saªkhasadda½ suºeyya. Tassa na heva kho assa kaªkh± v± vimati v±– ‘saªkhasaddo nu kho, na nu kho saªkhasaddo’ti! Atha kho saªkhasaddotveva niµµha½ gaccheyya. Evameva½ kho, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti, napi bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti; api ca kho devaputto devaparis±ya½ dhamma½ deseti. Tassa eva½ hoti– ‘aya½ v± so dhammavinayo, yatth±ha½ pubbe brahmacariya½ acarin’ti. Dandho, bhikkhave, satupp±do; atha so satto khippa½yeva visesag±m² hoti. Sot±nugat±na½, bhikkhave, dhamm±na½, vacas± paricit±na½, manas±nupekkhit±na½, diµµhiy± suppaµividdh±na½ aya½ tatiyo ±nisa½so p±µikaªkho.
“Puna capara½, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti, napi bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti, napi devaputto devaparis±ya½ (pg. 1.0507) dhamma½ deseti; api ca kho opap±tiko opap±tika½ s±reti– ‘sarasi tva½, m±risa, sarasi tva½ m±risa, yattha maya½ pubbe brahmacariya½ acarimh±’ti. So evam±ha– ‘sar±mi, m±risa, sar±mi, m±ris±’ti. Dandho, bhikkhave, satupp±do; atha so satto khippa½yeva visesag±m² hoti. Seyyath±pi, bhikkhave, dve sah±yak± sahapa½suk²¼ik± ‚ . Te kad±ci karahaci aññamañña½ sam±gaccheyyu½. Añño pana ‚ sah±yako sah±yaka½ eva½ vadeyya– ‘idampi, samma, sarasi, idampi, samma, saras²’ti. So eva½ vadeyya– ‘sar±mi samma, sar±mi, samm±’ti. Evameva½ kho, bhikkhave, bhikkhu dhamma½ pariy±puº±ti– sutta½, geyya½, veyy±karaºa½, g±tha½, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedalla½. Tassa te dhamm± sot±nugat± honti, vacas± paricit±, manas±nupekkhit±, diµµhiy± suppaµividdh±. So muµµhassati k±la½ kurum±no aññatara½ devanik±ya½ upapajjati. Tassa tattha na heva kho sukhino dhammapad± plavanti, napi bhikkhu iddhim± cetovasippatto devaparis±ya½ dhamma½ deseti, napi devaputto devaparis±ya½ dhamma½ deseti; api ca kho opap±tiko opap±tika½ s±reti– ‘sarasi tva½, m±risa, sarasi tva½, m±risa, yattha maya½ pubbe brahmacariya½ acarimh±’ti. So evam±ha – ‘sar±mi, m±risa, sar±mi, m±ris±’ti. Dandho, bhikkhave, satupp±do; atha kho so satto khippa½yeva visesag±m² hoti. Sot±nugat±na½, bhikkhave, dhamm±na½, vacas± paricit±na½, manas±nupekkhit±na½, diµµhiy± suppaµividdh±na½ aya½ catuttho ±nisa½so p±µikaªkho. Sot±nugat±na½, bhikkhave, dhamm±na½, vacas± paricit±na½, manas±nupekkhit±na½ diµµhiy± suppaµividdh±na½ ime catt±ro ±nisa½s± p±µikaªkh±”ti. Paµhama½.

ENGLISH TRANSLATION (2)
(20) 5. Maha Vagga
1. SOTANUGATA SUTTA
Discourse on Benefits Acquired by Hearing (the Dhamma)
191. Bhikkhus, definite benefits accruing from what has been acquired by hearing, what has been constantly practised by reciting, what has been borne in mind and what has been penetratingly known by intellect are these four kinds.
What are the four ?
Bhikkhus, a bhikkhu in this Teaching has learnt the Teaching, namely Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken these in by hearing, constantly practised these by reciting, borne in mind and penetratingly known by intellect. If that bhikkhu dies (by any chance in forgetfulness), he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are clearly manifest. Bhikkhus, arising of recollections may be slow in him, but he can realise the truth quickly. Bhikkhus, this is the first of the (definite) benefits accruing from what has been acquired by hearing, what has been constantly practised by reciting, what has been borne in mind, and what has been penetratingly known by intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are not clearly manifest. Then a bhikkhu of high attainments in psychic power who has a well-practised mind expounds to the deva audience the Teachings (of the Buddha), and it occurs to that (forgetting) person thus; ‘The noble practice of the Teaching which I have practised before is the same as this dhamma (which this bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly.
Bhikkhus, if a drum expert hears a sound of a drum on his long journey, he has no uncertainity in discerning whether it is the sound of a drum or not, but he can decide with certainty that it is the sound of a drum. In the same instance, bhikkhus, a bhikkhu has learnt Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are clearly manifest. Then a bhikkhu of high attainments in psychic power who has a well-practised mind expounds to the deva audience the Teachings (of the Buddha), and it occurs to that (forgetting) person thus; ‘The noble practice of the Teaching which I have practised before is the same as this dhamma (which this bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly. Bhikkhus, this is the second of the (definite) benefits accruing from what has been acquired by hearing, what has been constantly practised by reciting, what has been borne in mind, and what has been penetratingly known by intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are not clearly manifest, and a bhikkhu of high attainments in psychic power who has a well-practised mind does not expound to the deva audience the Teachings (of the Buddha), but a deva expounds the Teachings to the deva audience, and it occurs to that (forgetting) person thus; ‘The noble practice of the Teaching which I have practised before is the same as this dhamma (which this bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly. Bhikkhus, if a conch-trumpet expert hears a sound of conch-trumpet on his long journey, he has no uncertainity in discerning whether it is the sound of a conch-trumpet or not, but he can decide with certainty that it is the sound of a conch-trumpet. In the same instance, bhikkhus, a bhikkhu has learnt Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are not clearly manifest; and a bhikkhu of high attainments in psychic power who has a well-practised mind does not expounds to the deva audience the Teachings, but a deva expounds the Teachings to the deva audience; it occurs to that (forgetting) person thus; ‘The noble practice of the Teaching which I have practised before is the same as this dhamma (which this bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly. Bhikkhus, this is the third of the (definite) benefits accruing from what has been acquired by hearing, what has been constantly practised by reciting, what has been borne in mind, and what has been penetratingly known by intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are not clearly manifest; and a bhikkhu of high attainments in psychic power who has a well-practised mind, does not expound to the deva audience the Teachings (of the Buddha), and a deva does not expound the Teachings to the deva audience either; a deva who has been before him will remind him thus: “Friend deva, remember the noble practice of the Teaching what we have practised before. Oh, friend deva, you try to remember that! Oh, friend deva, you try to remember that.” Then, that (forgetting) deva replies, “Friend deva, I remember! Friend deva, I remember!” Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly.
Bhikkhus, two friend who have been playmates of childhood days in the dust at a certain time and in a certain place meet again, one asks the other, “Friend, do you remember this event in our childhood days?” and that friend says, “Friend, I do remember! Friend, I do remember!” In the same way, bhikkhus, a bhikkhu has learnt Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm. There, in that person who is endowed with wellbeing in that deva realm, those dhammas are not clearly manifest; and neither a bhikkhu of high attainments in psychic power who has a well-practised mind nor a deva does not expound to the deva audience, but the deva who has been before him will remind him thus: “Friend deva, remember the noble practice of the Teaching what we have practised before. Oh, friend deva, you try to remember that.” Then, that (forgetting) deva replies, “Friend deva, I remember! Friend deva, I remember!”
Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly. Bhikkhus, two friends who have been playmates of childhood days in the dust at a certain time and in a certain place meet again, one asks the other, “Friend, do you remember this event in our childhood days?” “Friend, I do remember! Friend, I do remember!”
Bhikkhus, arising of recollection may be slow in him, but he can realise the truth quickly. Bhikkhus, this is the fourth of the (definite) benefits accruing from what has been acquired by hearing, what has been constantly practised by reciting, what has been borne in mind, and what has been penetratingly known by intellect are these four kinds. (Thus said the Bhagava). (2)

Commentary (3)
The commentary on Sotanugata suttam given by the late Ven. Mogok Sayadaw, who was well versed in both suttam and abhidhamma, and a well documented arahat who had left Dhatu relics explained further that the acquiring of knowledge of the Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella, in essence, is the discernment of anicca, dukkha, and anatta by hearing, reciting (sutamaya & cintamaya nana) and by vipassana insight (bhavanamaya nana), but not necessarily by higher supra-mundane magga nana.
It is definite that those who have learnt anicca, dukkha, anatta and have practised vipassana to discern these realities by sutamaya, cintamaya and bhavana maya nana would become enlightened in the next life should they be unsuccessful in perceiving nibanna in this life despite ardent effort.
Devas are more intelligent than humans and a slight incitement by any of the four ways mentioned in the sutta is enough for them to see the truth, (although devas are usually submerged in sensual pleasures and enlightenment is difficult for devas who have not practised Vipassana in the past life).

Research in the insight level required for such knowledge (6)
Since the discernment of anicca, dukkha and anatta can be acquired by learning (hearing, reciting) and by introspection through vipassana meditation, it is of interest to know which level of the insight wisdom would be the equivalent to procure sutamaya and cintamaya nana of “anicca, dukkha, and anatta.”
Research into the literature shows that the stage of insight into the causal relation between nama and rupa, which is associated with kinkhaviyarana visuddhi, purity of escape from doubt, can lead to the causal relationship between consciousness and corporeality, known as piccaya parigha-nana and the stage of dissolution of psycho-physical phenomena, sammasana-nana will ensure good rebirth and the attainment of the lower stage (cula) of sotapanna path, according to the Visuddhi-magga. (4)
The late Ven. Mahasi Sayadaw explained in the discourse on Sallekha sutta as follows. The joyful experience that results from this insight gives rise to abundant faith that in turn ensures rebirth in the higher worlds. In the Alagaddupama sutta of Majjima-nikaya the Buddha says: “All the persons who have faith in me are assured of rebirth in the deva-worlds.” The commentary explains this canonical passage as follows: “This saying of the Buddha refers to those who practise vipassana. These yogis have no fruits of Ariyan Path other than the vipassana practice and faith. They have only faith in the Buddha. While they are striving for vipassana insight, there wells up in them a certain kind of faith in the Buddha and his faith lands them in the deva-world as if it takes them by the hand and elevates them there.” Here the faith referred to in the Pali text is the strong faith that arises again as a result of vipassana insight. This faith usually wells up during the blip of lower level of insight (sammasana nana), but it is not yet manifest until the development of further insights. It shows itself clearly with the emergence of udayabbya insight. According to the commentary, the yogi who has this kind of faith is called cula-sotapanna. This seems to have been quoted by Visuddhimagga. (5)

REFERENCES
1) Chatta Sangayana CD-ROM Version 3. Vipassana Research Institute. Dhammagiri, Igatpuri 422 403, India.
2) English Translation of the Muula Pali Sutta (per kindness of Dr Htin Aung)
3) Commentary on the Sotanugata suttam, enlightenment in the second life. The discourse given in Amarapura, Burma on the 2nd September 1958 by the late Ven. Mogok Sayadaw.
4) The Progress of Insight (Visuddhinana-katha). A Modern Treatise on Buddhist Satipatthana Meditation. Ven. Mahasi Sayadaw, translated by Nyanaponika Thera 1994. ISBN 955-24-0090-2
5) A discourse on Sallekha Sutta. Ven. Mahasi Sayadaw of Burma 1981. Mahasi Vipassana Trust, Yangon, BURMA.
6) Insight levels for self-assessment in the Vipassana Practice, a research into the characteristics of the enlightenment process. Tin Htut, Sheffield, 2000.

Jack
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Re: Human realm vs. Heaven

Postby Jack » Wed Jul 27, 2011 8:25 pm


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cooran
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Re: Human realm vs. Heaven

Postby cooran » Wed Jul 27, 2011 8:37 pm

Hello jack,

Rebirth IS suffering. Again and again and again and again and again.

with metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---

Nicro
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Re: Human realm vs. Heaven

Postby Nicro » Wed Jul 27, 2011 9:21 pm

This is a bit off topic but something I was thinking about today:

Since devas live an extremely long time compared to humans doesn't that mean that there possibly(even likely) are devas who were around in the time of the Buddha and became enlightened? To me, that seems like it would be the best thing about being born in a heaven realm. The chance to learn under an enlightened being who actually learned from the Buddha first hand.

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kirk5a
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Re: Human realm vs. Heaven

Postby kirk5a » Wed Jul 27, 2011 9:31 pm

"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230

Sidney
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Re: Human realm vs. Heaven

Postby Sidney » Wed Jul 27, 2011 11:38 pm


Jack
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Re: Human realm vs. Heaven

Postby Jack » Thu Jul 28, 2011 12:54 am


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mikenz66
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Re: Human realm vs. Heaven

Postby mikenz66 » Thu Jul 28, 2011 1:07 am


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kirk5a
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Re: Human realm vs. Heaven

Postby kirk5a » Thu Jul 28, 2011 1:24 am

"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230

Nicro
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Re: Human realm vs. Heaven

Postby Nicro » Thu Jul 28, 2011 1:37 am


Jack
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Re: Human realm vs. Heaven

Postby Jack » Thu Jul 28, 2011 2:19 am


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mikenz66
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Location: New Zealand

Re: Human realm vs. Heaven

Postby mikenz66 » Thu Jul 28, 2011 5:56 am


Jack
Posts: 95
Joined: Wed Dec 31, 2008 1:54 pm

Re: Human realm vs. Heaven

Postby Jack » Sat Jul 30, 2011 8:45 pm



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