Vajrasattva Purification
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Hi All,
Will like to recommend a nice article:
Vajrasattva Purification
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Awesomely well-written article. Thanks!
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Yes, very good and detailed. Ultimately, Vajrasattva is clear light awareness!!!
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One version of Vajrasattva chant...
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i have read that the 2 most profound ways to clear karma in the Vajrayana is to practise Vajrasattva and rest in nature of mind.
My friends have increased their intelligence, cured diseases, removed destructive patterns that were unconducive to practice, increased clarity & strength of mind etc etc etc. through this practice. It is a main way to clear obstacles on the path. As Vajrasattva is the quintessence of all deities. Simply to practice his mantra covers all the other Buddhas / Deities and Vajrasattva practice is also intimately connected to the bardo experiences.
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Originally posted by Dharmadhatu:
i have read that the 2 most profound ways to clear karma in the Vajrayana is to practise Vajrasattva and rest in nature of mind.
My friends have increased their intelligence, cured diseases, removed destructive patterns that were unconducive to practice, increased clarity & strength of mind etc etc etc. through this practice. It is a main way to clear obstacles on the path. As Vajrasattva is the quintessence of all deities. Simply to practice his mantra covers all the other Buddhas / Deities and Vajrasattva practice is also intimately connected to the bardo experiences.
Yes, I find Vajrasattva Purification to be very powerful. Incidentally, i have only discovered this method not too long ago..in the beginning of the year.
It is through 'interesting' means... It started, when i was concerned that someone i know might be going towards negativity and thus falling into woeful state in future life. As people dun always believe what i say... i thought maybe i should get a 'qian' from Guan Yin at the Bugis temple... and use the 'qian' paper as a physical message. So i told the person that i will be going to Guan Yin temple to ask Guan Yin about 'what her future life condition will be'. As expected... the qian is a 'bad' one. But more importantly is the message of the qian. It says that there will be no reward/good result due to lack of merits or something like that. and that the conditions in life is determined by ones' merits.
With that, i gave the 'qian' paper to the person. I went to search on the topic of 'merit' and chance upon Vajrasattva Purification... Next i recommend the Vajrasattva Purification to others and practice it myself. :)
What I have found is that with whatever practice, deep respect for the Teacher is very important whether you can see the Teacher or not. Without deep respect, there will be pride and no faith and thus understandings cannot be effectively transmitted.
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Originally posted by simpo_:
Yes, I find Vajrasattva Purification to be very powerful. Incidentally, i have only discover this method not too long ago..in the beginning of the year.
It is through 'interesting' means... It started, when i was concerned that someone i know might be going towards negativity and thus falling into woeful state in future life. As people dun always believe what i say... i thought maybe i should get a 'qian' from Guan Yin at the Bugis temple... and use the 'qian' paper as a physical message. So i told the person that i will be going to Guan Yin temple to ask Guan Yin about 'what her future life condition will be'. As expected... the qian is a 'bad' one. But more importantly is the message of the qian. It says that there will be no reward/good result due to lack of merits or something like that. and that the conditions in life is determined by ones' merits.
With that, i gave the 'qian' paper to the person. I went to search on the topic of 'merit' and chance upon Vajrasattva Purification... Next i recommend the Vajrasattva Purification to others and practice it myself. :)
What I have found is that with whatever practice, deep respect for the Teacher is very important whether you can see the Teacher or not. Without deep respect, there will be pride and no faith and thus understandings cannot be effectively transmitted.
What purification practice you do? The article didn't actually teach the purification practice and certain method needs initiation
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Originally posted by "newbie":
What purification practice you do? The article didn't actually teach the purification practice and certain method needs initiation
It is in the article. The article also gave a very detailed description of karmic dynamics.
Anyway a simpler article:
http://www.fpmt-osel.org/meditate/vjrstva.htm
Also... read the meaning of the texts first .. and see if this is what you aspire towards. Again as i have stressed... to be effective.. there must be deep respect.
Plus... you cannot replace this with the other essential practices entailing insight practices, concentration and morality.
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Originally posted by simpo_:
Plus... you cannot replace this with the other essential practices entailing insight practices, concentration and morality.
just to clarify, you mean that we cannot leave out insight etc practices right? Or that Vajrasattva practice is irreplaceable?
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Originally posted by Dharmadhatu:
just to clarify, you mean that we cannot leave out insight etc practices right? Or that Vajrasattva practice is irreplaceable?
Sorry for the confusion. Yah... i meant insight practice is irreplaceable.
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Sorry guys, but I want to put up some tough questions here.
Did Buddha says we can purify our karma by reciting a mantra 100,000 times?
What did Buddha says about Karmic formations and what we should do?
Just want to keep on track...
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Originally posted by StriveOn:
Sorry guys, but I want to put up some tough questions here.
Did Buddha says we can purify our karma by reciting a mantra 100,000 times?
What did Buddha says about Karmic formations and what we should do?
Just want to keep on track...
Actually.. i should not have bring up this practice as it raises too much confusion with certain people.
In a nutshell, the mantra and visualisation alone of course will have no power... one must understand the meaning. It is like a statement of intention and commitment.
Additionally, the world is not what you see as it is. For those who realises emptiness, one will also understand that space, time, distance and locations are just impressions. They don't exist in a solid and permanent sense. That means, the Enlightenment and Wisdom of Great Beings are still accessible as they are not restricted by space, time, distance and locations. The world/consciousness is really holographic.
No, these Being will not reduce your karma. IMO, it is more like by being attuned with Enlightened Being... and in the process one gets supported along the way. It is like as if an uncharged metal can be progressively magnetised when come in contact with a real magnet.
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Originally posted by simpo_:
Actually.. i should not have bring up this practice as it raises too much confusion with certain people.
In a nutshell, the mantra and visualisation alone of course will have no power... one must understand the meaning. It is like a statement of intention and commitment.
Additionally, the world is not what you see as it is. For those who realises emptiness, one will also understand that space, time, distance and locations are just impressions. They don't exist in a solid and permanent sense. That means, the Enlightenment and Wisdom of Great Beings are still accessible as they are not restricted by space, time, distance and locations. The world/consciousness is really holographic.
No, these Being will not reduce your karma. IMO, it is more like by being attuned with Enlightened Being... and in the process one gets supported along the way. It is like as if an uncharged metal can be progressively magnetised when come in contact with a real magnet.
Thanks simpo_ for the clarifications.When the mind is clear, there is no confusion.
I choose to differ because I stick to the original teachings of Our Great Teacher. I am critical of teachings that deviate, because My Great Teacher 'did not say that'.
But sometimes when I think about it, many Scholastic Buddhists have noble intentions by explaining it in a different perspective. The danger therefore lies in the audience accepting it as THE Teachings.
I am very glad that The Four Noble Truths and The Eightfold Path is still very intact in most literature.
But even then, looking at the article you posted, The Truth of Suffering became True Sufferings ??? They are not the same.
But then again, I cannot be too critical because some of the respected Sangha do not communicate in English, and they are experiencing Dukha just to bring it to us in English.
I hope I did not cause any Dukha. If so, my apologies.
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Simpo_, please do not say that you should not have brought up this practice.
I think, correct me if I am wrong, I think, a forum should discuss controversial issues, besides providing info on the subject matter and start-up assistance.
If all of us are in agreement, and so afraid to step on each other toes. Not only we learn nothing, there is also nothing much to discuss.
During Buddha's time, there are pavilons where learned men thrashed it out. In our world today, everybody busy earning a living, where got time to go to pavilon. But we have cyberspace.
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AN 3.99PTS: A i 249Thai 3.101Lonaphala Sutta: The Salt Crystaltranslated from the Pali byThanissaro Bhikkhu
Translator's note: For a discussion of this discourse in the general context of the Buddha's teaching on kamma (karma), see "Kamma & the Ending of Kamma" in The Wings to Awakening.
"Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress.
"There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable.[1] A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?"
"Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink."
"Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?"
"No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink."
"In the same way, there is the case where a trifling evil deed done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
'Now, a trifling evil act done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body, [2] undeveloped in virtue, undeveloped in mind [i.e., painful feelings can invade the mind and stay there], undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil act done by this sort of individual takes him to hell.
'Now, a trifling evil act done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in the body,[3] developed in virtue, developed in mind [i.e., painful feelings cannot invade the mind and stay there], developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil act done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"There is the case where a certain person is thrown into jail for half a dollar (kahapana), is thrown into jail for a dollar, is thrown into jail for one hundred dollars. And there is the case where another person is not thrown into jail for half a dollar, is not thrown into jail for a dollar, is not thrown into jail for one hundred dollars. Now what sort of person is thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a dollar... for a dollar... for one hundred dollars. And what sort of person is not thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is wealthy, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a dollar... for a dollar... for one hundred dollars.
"In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"It's just as when a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, with many belongings, many possessions; a king or a king's minister. This is the sort of person who, when he has stolen a goat, the goat butcher is not empowered to beat or bind or slay or treat as he likes. All he can do is go with his hands clasped before his heart and beg: 'Please, dear sir, give me a goat or the price of a goat.'
"In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress."
Notes
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SN 35.145PTS: S iv 132CDB ii 1211 (corrresponds to CDB 35.146)Kamma Sutta: Actiontranslated from the Pali byThanissaro BhikkhuAlternate translation: Walshe
"Monks, I will teach you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Listen and pay close attention. I will speak.
"Now what, monks, is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear... The nose... The tongue... The body... The intellect is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.
"And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.
"And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma.
"And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice leading to the cessation of kamma.
"So, monks, I have taught you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
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Originally posted by StriveOn:
Thanks simpo_ for the clarifications.When the mind is clear, there is no confusion.
I choose to differ because I stick to the original teachings of Our Great Teacher. I am critical of teachings that deviate, because My Great Teacher 'did not say that'.
But sometimes when I think about it, many Scholastic Buddhists have noble intentions by explaining it in a different perspective. The danger therefore lies in the audience accepting it as THE Teachings.
I am very glad that The Four Noble Truths and The Eightfold Path is still very intact in most literature.
But even then, looking at the article you posted, The Truth of Suffering became True Sufferings ??? They are not the same.
But then again, I cannot be too critical because some of the respected Sangha do not communicate in English, and they are experiencing Dukha just to bring it to us in English.
I hope I did not cause any Dukha. If so, my apologies.
I dont know what difference you think 'Truth of Suffering' and 'True Suffering' is, since the truth of suffering means birth, aging, death, sorrow, lamentation, pain, distress & despair, association with the unbeloved, separation from the loved which are actual experiences.
The Buddha describes this:
"Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
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http://viewonbuddhism.org/karma.html
THE FOUR POWERS OF PURIFICATION
The purification practices found within Buddhism are not unlike the practices applied in many other religions. The most essential mental factor that one requires is sincerity or honesty with oneself. When one wants to purify past negative karma, one has to do some action with the correct motivation.
This is summarised in the following Four Powers of Purification:- Power of the Object: One should practice thinking of all sentient beings one may have hurt. Traditionally, one remembers all sentient beings and the Three Jewels of Refuge (Buddha, Dharma and Sangha), by generating compassion for all sentient beings and taking refuge.
- Power of Regret: This should not be senseless guilt or self-recrimination, which are said to be useless emotional torture. What is intended here is to examine oneself and one's actions and to recognise that negative actions done in the past were very unwise.
- Power of Promise: As a logical consequence of the above, one should promise not to repeat these negative actions. It is good if one can promise to avoid a negative behaviour for a specific time, or at least promise that one will put effort in avoiding repetition. Not being honest at this stage makes the practice useless or even harmful to oneself.
- Power of Practice: Basically any positive action with a good motivation can be used as practice. Traditionally in Buddhism, one can practice e.g. making prostrations (throwing oneself to the floor - as a means to destroy pride), making offerings (to counteract greed), reading Buddhist texts (to counteract ignorance and negative thoughts), reciting mantras etc.
It is often explained that one needs to clear a field by purifying it from rocks and weeds, then planting seeds by study and meditation, giving water and fertiliser by doing positive actions, and automatically new harvest will grow.
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I hope you will refrain from cutting and pasting those long discourses, because you and I are studying the same suttas. The difference lies in your perception and my perception.
If we take the time to scruntinise the article, it actually do not run parallel to...
"Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
Certain areas have been modified, added, etc. Now the question is... Is this acceptable? If Buddha was here, would he have approved it?
You have done a good job of answering my second question, actually the sutta answered my question, not you. How about the first one?
Did Buddha says we can purify our karma by reciting a mantra 100,000 times?
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You can consider it as one part of mind training. Buddha: "Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable.[1] A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
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Originally posted by StriveOn:
I hope you will refrain from cutting and pasting those long discourses, because you and I are studying the same suttas. The difference lies in your perception and my perception.
If we take the time to scruntinise the article, it actually do not run parallel to...
"Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
Certain areas have been modified, added, etc. Now the question is... Is this acceptable? If Buddha was here, would he have approved it?
You have done a good job of answering my second question, actually the sutta answered my question, not you. How about the first one?
Did Buddha says we can purify our karma by reciting a mantra 100,000 times?
Hi StriveOn,
I always believe that the best way to find out about anything is to test it out through ourselves. For me, the Vajrasattva Purification works. No need for any debate. To know the answer you just got to find out for yourself.
However, this is not a persuasion that reciting a mantra 100 000 times will purify our karma. This, i really dunno too. :)
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Originally posted by simpo_:
Hi StriveOn,
I always believe that the best way to find out about anything is to test it out through ourselves. For me, the Vajrasattva Purification works. No need for any debate. To know the answer you just got to find out for yourself.
However, this is not a persuasion that reciting a mantra 100 000 times will purify our karma. This, i really dunno too. :)
I like your answer. From the heart.
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Brothers, in my household, I am a Theravada, and my wife is a Mahayana. Sometimes I drop her off at her temple, and I go my way to my temple, strange couple.
We have a lot of discussions at home (we dont call it argument but sometimes it look like it). Always in our mind, we think, what is best.
Many, many years ago, I used to make fun of her 'thousand bows' but in retrospect, I believe I was very mean to her (Sorry ya, wife).
Whenever I learn something, I like to contemplate on it. Contemplating on 2 sentences, sometimes I can derive more fruits than reading a 200 page book.
I always remember what my Great Teacher says about teachings. "Ehi Pasiko". That's what simpo_ just said, "you just got to find out for yourself"
For the records, my wife is no longer with me. She aspired for Pureland (non existent in Theravada) but I still pray very hard for her attainment in Pureland.
I apologise for kicking up so much 'shit' (as they called it). If you have the slightest dislike for me, then you need to return to the sitting cushion.
w/metta
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Originally posted by StriveOn:
Brothers, in my household, I am a Theravada, and my wife is a Mahayana. Sometimes I drop her off at her temple, and I go my way to my temple, strange couple.
We have a lot of discussions at home (we dont call it argument but sometimes it look like it). Always in our mind, we think, what is best.
Many, many years ago, I used to make fun of her 'thousand bows' but in retrospect, I believe I was very mean to her (Sorry ya, wife).
Whenever I learn something, I like to contemplate on it. Contemplating on 2 sentences, sometimes I can derive more fruits than reading a 200 page book.
I always remember what my Great Teacher says about teachings. "Ehi Pasiko". That's what simpo_ just said, "you just got to find out for yourself"
For the records, my wife is no longer with me. She aspired for Pureland (non existent in Theravada) but I still pray very hard for her attainment in Pureland.
I apologise for kicking up so much 'shit' (as they called it). If you have the slightest dislike for me, then you need to return to the sitting cushion.
w/metta
Hi StriveOn,
No worries about offending me. I treat all these responds as testing grounds :)
If i get affected... that will meant that my practice is not effective enough.. problem is not with the other party.. Problem arises when desire fuels a subject-object division... causing being caught up in the story(mind content) of a self.
Regards
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Originally posted by StriveOn:
Pureland (non existent in Theravada) but I still pray very hard for her attainment in Pureland.
good. :)though fyi here's, "Pure Abode" in pali canon.
The Thirty-one Planes of Existence
http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.htmlPeerless devas (akanittha deva)
Clear-sighted devas (sudassi deva)
Beautiful devas (sudassa deva)
Untroubled devas (atappa deva)
Devas not Falling Away (aviha deva)
These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship.
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below is from Pali canon:-
http://www.palikanon.com/english/pali_names/s/suddhaavaasaa.htm
Suddh�v�s�
The "Pure Abodes"; a name given to a group of Brahma-worlds - the five highest RÅ«pa worlds - consisting of
Avih�,
Atapp�,
Sudass�,
Sudassī and
Akanitth� (E.g., D.iii.237).
There an�g�mī are born, and there they attain arahantship; such an�g�mī are divided into twenty four classes (See, e.g., KhA.182f.; of. PSA. 319; Vsm.710).
Bodhisattas are never born there (SNA.i.50; BuA.224).
The Suddh�v�s� are described as buddh�nam khandh�v�ratth�nasadis�. Sometimes, for asankheyyas of kappas, when no Buddhas are born, these worlds remain empty (AA.ii.808; cf. MA.i.30).
The Buddha is mentioned as having visited the Suddh�v�s� (E.g., D.ii.50). When a Buddha is about to be born, the inhabitants of the Suddh�v�s� insert a knowledge of the signs of a Great Being in the Vedas and teach this among men in the guise of brahmins, calling such knowledge buddhamanta. Men learn it and are thus able to recognize a Great Being (MA.ii.761; SNA.ii.448). The inhabitants of the Suddh�v�s� know how many Buddhas will be born in any particular kappa by observing the number of lotuses which spring up on the site of the Bodhi-pallanka when the earth gradually emerges after the destruction of the world (DA.ii.411). It is the Suddh�v�s� Brahm�s who provide the four omens which lead to a Bodhisatta's renunciation in his last lay life. See, e.g., DA.ii.455f.
a bit different from PL school, yet some similarity in that it's for "non-returner", meaning this is their last samsaric rebirth if they are reborn there. from there they achieve awakening just like in pure abode, they achieve arahanthood.
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