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62 False Views   Leave a comment


These are the 62 false views that a Buddha said, from Brahmajala sutta.

The 62 kinds of wrong view (regarding eternity, self, and causality):
1. The one who claims to recall many past lives and believes the self to be eternal.
2. The one who recalls one to ten contractions and expansions and believes the self to be eternal.
3. The one who recalls 40 periods of contractions and expansions and believes the self to be eternal.
4. The one who sees beings rush around, circulate, and re-arise, but ―this! remains forever.
5. The one who recalls a past existence in a heavenly plane where he was subject to a more powerful deva and thus, thinks in this life that the more powerful deva is an eternal, all-powerful God. Such a person proclaims that deva to be the one-all-powerful God, creating or following a mono-theist religion, which is essentially wrong view.
6. The one who believes that certain devas are permanent and perfect because they do not enjoy the pleasures of the senses.
7. The one who believes that certain devas are permanent and perfect because they are not corrupt in the minds.
8. The one who believes that the thoughts, the consciousness, and the mind constitute a permanent soul.
9. The one who reaches a state of consciousness or trance and believes that the world is finite.
10. The one who reaches a state of consciousness or trance and believes that the world is infinite.
11. The one who reaches a state of consciousness or trance and believes that the world is finite up and down and infinite across.
12. The one who believes the world is neither finite nor infinite.
13. The one who does not know and will not say if anything is good or bad, thus evades answers, believing good or bad can not be known (such as an agnostic).
14. The one who evades all questions thinking that answering them would be ―attachment‖ to something.
15. The one who evades all questions fearing that he will be caught in his ignorance.
16. The one who evades questions because he is stupid.
17. A deva in the sphere of the unconscious who having a perception immediately falls from that existence to another. Recalling the past existence, but no other wrongly feels that there is a first cause, a first existence.
18. The one who believes that the self and the world arose by chance.
19. The view that the self after death is healthy and conscious and material.
20. The view that the self after death is healthy and conscious and immaterial.
21. The view that the self after death is healthy and conscious and both immaterial and material.
22. The view that the self after death is healthy and conscious and neither material nor immaterial.
23. The view that the self after death is healthy and conscious and finite.
24. The view that the self after death is healthy and conscious and infinite.
25. The view that the self after death is healthy and conscious and both finite and infinite.
26. The view that the self after death is healthy and conscious and neither finite nor infinite.
27. The view that the self after death is healthy and conscious and of uniform perception.
28. The view that the self after death is healthy and conscious and of varied perception.
29. The view that the self after death is healthy and conscious and of limited perception.
30. The view that the self after death is healthy and conscious and of unlimited perception.
31. The view that the self after death is healthy and conscious and wholly happy.
32. The view that the self after death is healthy and conscious and wholly miserable.
33. The view that the self after death is healthy and conscious and both happy and miserable.
34. The view that the self after death is healthy and conscious and neither happy nor miserable.
35. The view that the self after death is healthy and unconscious and material.
36. The view that the self after death is healthy and unconscious and immaterial.
37. The view that the self after death is healthy and unconscious and both material and immaterial.
38. The view that the self after death is healthy and unconscious and neither material nor immaterial.
39. The view that the self after death is healthy and unconscious and finite.
40. The view that the self after death is healthy and unconscious and infinite.
41. The view that the self after death is healthy and unconscious and both finite and infinite.
42. The view that the self after death is healthy and unconscious and neither finite nor infinite.
43. The view that the self after death is healthy and neither conscious nor unconscious and material.
44. The view that the self after death is healthy and neither conscious nor unconscious and immaterial.
45. The view that the self after death is healthy and neither conscious nor unconscious and both material and immaterial.
46. The view that the self after death is healthy and neither conscious nor unconscious and neither material nor immaterial.
47. The view that the self after death is healthy and neither conscious nor unconscious and finite.
48. The view that the self after death is healthy and neither conscious nor unconscious and infinite.-
49. The view that the self after death is healthy and neither conscious nor unconscious and both finite and infinite.
50. The view that the self after death is healthy and neither conscious nor unconscious and neither finite nor infinite.
51. The view that since the self is material, composed of the four great elements, the product of mother and father, at the breaking-up of the body it is annihilated and perishes, and does not exist after death.
52. The view that it is a different kind of self that perishes, one of the senses.
53. The view that it is a different kind of self that perishes, one that is mind-made.
54. The view that it is a different kind of self that perishes, one that sees the Infinity of Space.
55. The view that it is a different kind of self that perishes, one that sees Infinite Consciousness,
56. The view that it is a different kind of self that perishes, one that sees the Sphere of Nothingness.
57. The view that it is a different kind of self that perishes, one that sees the Sphere of Neither Perception nor Non-Perception.
58. The view that indulgence in the senses can still lead to nibbana.
59. The view that the first jhana is an enlightenment experience.
60. The view that the second jhana is an enlightenment experience.
61. The view that the third jhana is an enlightenment experience.
62. The view that the fourth jhana is an enlightenment experience.

(Digha Nikaya 1)
From The Complete Book of Buddha’s Lists by David N. Snyder, Ph.D.

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Mahayana Origination   2 comments


The Mahayana Buddhism, a sect, must have come initially, the origination or who has true faith based on the Mahanama Sutta and the ‘Faith is kept First’. This is my hypothesis. I personally don’t believe in ‘..ism’ thing as Buddha’s words are universal means applies to everyone, everything, and no need to sect it. No one should necessarily claim that you are Buddhist. But do not limit yourself in such any sects which was later devised from their little, incapable thoughts. Buddha’s all words are beyond the capacity of those who disected buddha and developed a piece and made personalized sects. It is universal, not personalized. Keep doing vipasana meditation.

“Mahanama Sutta: Being a Lay Buddhist” (AN 8.25), translated from the Pali by Kumara Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013.
http://www.accesstoinsight.org/tipitaka/an/an08/an08.025.kuma.html .

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Once the Blessed One was dwelling among the Sakyas in Nigrodha Park at Kapilavatthu. There, Mahanama the Sakyan approached the Blessed One. Having approached and paid respect to the Blessed One, he sat aside. Then, seated aside, Mahanama the Sakyan said thus to the Blessed One:

“Venerable sir, in what way is one a lay follower?”[1]

“Mahanama, inasmuch as one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge; in that way, Mahanama, one is a lay follower.”

“Then, venerable sir, in what way is a lay follower virtuous?”

“Mahanama, inasmuch as a lay follower abstains from destroying living beings; abstains from taking what is not given; abstains from sexual misconduct; abstains from lying; and abstains from wine, liquor and intoxicants that are causes for heedlessness; in that way, Mahanama, a lay follower is virtuous.”

“Then, venerable sir, in what way is a lay follower engaged in his own welfare, but not in others’ welfare?”

“Mahanama, inasmuch as a lay follower is possessed of faith himself, but rouses not others to possess faith; is possessed of virtue himself, but rouses not others to possess virtue; is possessed of liberality himself, but rouses not others to possess liberality; is himself desirous of meeting with monks, but rouses not others to meet with monks; is himself desirous of hearing the true Dhamma, but rouses not others to hear the true Dhamma; is himself habitually mindful of the Dhamma that is heard, but rouses not others to be mindful of the Dhamma; has himself ascertained the meaning/benefit of the Dhamma that is heard, but rouses not others to ascertain the meaning/benefit; having known the meaning/benefit, having known the Dhamma, is himself committed to the practice according to the Dhamma, but rouses not others to be committed to the practice according to the Dhamma; in that way, Mahanama, a lay follower is engaged in his own welfare, but not in others’ welfare.”

“Then, venerable sir, in what way is a lay follower engaged in his own welfare and in others’ welfare?”

“Mahanama, inasmuch as a lay follower is possessed of faith himself, and rouses others to possess faith; is possessed of virtue himself, and rouses others to possess virtue; is possessed of liberality himself, and rouses others to possess liberality; is himself desirous of meeting with monks, and rouses others to meet with monks; is himself desirous of hearing the true Dhamma, and rouses others to hear the true Dhamma; is himself habitually mindful of the Dhamma that is heard, and rouses others to be mindful of the Dhamma; is himself ascertained of the meaning/benefit of the Dhamma that is heard, and rouses others to ascertain the meaning/benefit; having known the meaning/benefit, having known the Dhamma, is himself committed to the practice according to the Dhamma, and rouses others to be committed to the practice according to the Dhamma; in that way, Mahanama, a lay follower is engaged in his own welfare and in others’ welfare.”

Buddha-Nirvana   Leave a comment


Whole world wonder, Why buddha didn’t talk much about NIRVANA state?
Why there are not many suttas (sutra) on NIBANNA ?

After all, he laid out all the foundations and stairs towards NIBANNA, he didn’t speak much because, Nibanna state is he himself appeared there, the output is he himself. Look at Buddha, that is NIRVANA, THE NIBANNA. The full proof is here in the bodily form, mental form, behavioral form, such is a NIBANNA. Whole NIBANNA is in a human form.

So, he thought he doesn’t need to explain it. He knew, ‘The Later stage of the Day’ will find an answer.

Posted June 18, 2017 by arjunlimbu in buddha, Uncategorized

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