Unwholesome Sankharas Emerging From Dhamma Practice
Upvote:-2
The following teachings create sankharas:
And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.
Upvote:0
And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) Salayatana vibhanga
There are also states where one would neglect practicing in favor of thinking about the training.
Conceit, doubt & restlessness in regards to the training...
Things like this i guess
Upvote:1
I think that one of the problems, or at least one of the symptoms, may be people arguing.
Māna (Sanskrit, Pali; Tibetan: nga rgyal) is a Buddhist term that may be translated as "pride", "arrogance", or "conceit". It is defined as an inflated mind that makes whatever is suitable, such as wealth or learning, to be the foundation of pride. It creates the basis for disrespecting others and for the occurrence of suffering
Upvote:1
Some people learn the Dhamma to use it to criticize others or argue with others.
“Here, bhikkhus, some misguided men learn the Dhamma—discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions—but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time. Why is that? Because of the wrong grasp of those teachings.
MN 22
Or some may learn the Dhamma to teach it for worldly gain.
They assemble the community
for business rather than Dhamma.
They teach the Dhamma to others
for gain, not for the goal.
Thag 16.10
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