So, the master is also somehow related to a "Naga" in a past life and both Khem and Peem might also be together in that life. So is there are bigger story even more than the case with Ramphueng?
The series is a bit different from the novel but she is not related to Peem in the novel, she is just related…
Khem's past incarnation was a little girl about 400 years ago. This is much earlier than Khemmika's story. In that life she was the daughter of the 3rd wife of a rich man. The rich man wanted a male heir so he kept marrying. Atlast the 4th wife birthed a male child. The 1st wife had the child murdered. When the rich man came back , he asked for the male child and was informed that the 4th wife (Ramphueng) had killed the child. Everyone including "khem" kept silence because the 1st wife and her family were extremely powerful. Aftar that Ramphueng was killed ... and placed the curse. Now Ramphueng is the lady ghost ...
Because her newborn son was killed by drowning in the river.
Because Khem's past incarnation in that time was little girl child of the 3rd wife. The 1st wife of the rich man had the child of Ramphueng killed. When the rich guy returned and asked what happened everyone blamed Ramphueng. Ramphueng was killed aftar that . Khem , a little girl at that time also didn't revealed the truth thus she was also cursed.
Bro does anyone know why Ramphueng is mad ? and is trying to do all that stuff??
Because 400 years ago , a rich man married one woman aftar another for a male heir. Aftar failing to have a male heir 3 times, he married Ramphueng . Ramphueng's child was a male. It enraged the 1st wife. So she had the child killed. Khemjira in that life was a daughter (also a child/Little girl) of the 3rd wife. When the man returned and asked what had happened to the new born boy, everyone including khemjira's past incarnation lied (or may be khemjira was silent not revealing the truth) that it was the fault of the 4th wife, the mother. This is because the 1st wife and her family were extremely powerful and everyone feared them. After this the 4th wife was killed. And she cursed every child or everyone in the family that every boy would die before reaching 21 and all women will never have 'happy ending' with their beloved onces , just like Ramphueng had the horrofying ending with her beloved child. Khem , although a little girl at that time was also included in the curse.
it's nothing to be bothered about. reincarnation happens multiple times. as male or female, doesn't matter. the…
NÄgÄrjunaās MÅ«lamadhyamakakÄrikÄ (Fundamental Verses of the Middle Way) is one of the most important and phenomenal works in Buddhism, especially in MahÄyÄna Buddhism, and it forms the basis of the Madhyamaka school of philosophy. In this text, NÄgÄrjuna explores the Buddhaās teaching of dependent origination and pushes it to its most radical conclusion: that all things are empty (ÅÅ«nyatÄ) of inherent existence.
When NÄgÄrjuna speaks of emptiness, he does not mean that things do not exist at all. Rather, he means that they do not exist independently or permanently. Everything arises only because of conditions and ceases when those conditions fall away. This is exactly what the Buddha meant by dependent origination: āWhen this is, that comes to be; when this ceases, that ceases.ā NÄgÄrjuna equates dependent origination with emptiness. Because things are dependently arisen, they have no fixed essence; and because they are empty, they are free to function and transform in relation to causes and conditions.
This insight becomes the basis of the Middle Way. NÄgÄrjuna rejects both eternalism - the idea that things have a permanent, self-existing nature - and nihilism - the claim that nothing exists at all. Instead, he teaches that phenomena exist conventionally, in the everyday world of cause, effect, and language, but are ultimately empty of self-nature ( essence/soul) . This is expressed through the doctrine of the two truths: conventional truth (saį¹vį¹ti-satya), which refers to the practical functioning of the world, and ultimate truth (paramÄrtha-satya), which is the realization that all things lack inherent being. These two truths are not separate realities but two perspectives on the same dependent, empty phenomena.
One of NÄgÄrjunaās most striking conclusions is that saį¹sÄra and nirvÄį¹a are not ultimately different. Both are empty; the difference lies only in whether we grasp at things as inherently existing. When ignorance and clinging are present, we experience saį¹sÄra, the cycle of suffering. When wisdom sees the emptiness of all things, we experience nirvÄį¹a, which is freedom from that clinging.
it's nothing to be bothered about. reincarnation happens multiple times. as male or female, doesn't matter. the…
In Buddhism, there is no permanent eternal soul (atta/atma) . there is Anatta. Everything is temporary (Anicca) and empty (Sunnyata , Nagarjuna's work vastly discuss this). And then there is "Dependent origination" , according to while everything arises due to the interaction of various other thing and even those various other things are Dependent on some more other things.
The self is made of from the interactions of the following:
1. Form (RÅ«pa)
The physical body and material form: the four great elements (earth/solidity, water/cohesion, fire/heat, air/motion) and everything derived from them.
Includes our body, sense organs, and the external physical world as experienced.
2. Feeling (VedanÄ)
The sensations that arise when we come into contact with things through body and mind.
Three kinds: pleasant, unpleasant, and neutral.
Example: the pleasure of music, the pain of a headache, or neutral sensations like touching the floor.
3. Perception (Saį¹ Ć±Ä / Saį¹jƱÄ)
The ability to recognize and label experiences.
Example: identifying āthis is red,ā āthis is sweet,ā āthatās my friend.ā
Itās what allows memory and recognition of patterns.
4. Mental Formations (Saį¹ khÄra / Saį¹skÄra)
Volitional activities of the mind: intentions, habits, emotions, desires, will, and all mental conditioning.
Includes both wholesome (kindness, patience) and unwholesome (anger, greed) tendencies.
This is also where karma is generated, since intentional actions shape future experience.
5. Consciousness (ViƱƱÄį¹a / VijƱÄna)
Awareness of an object through the six senses (sight, sound, smell, taste, touch, and mind).
It is not a permanent soul, but a moment-to-moment awareness that arises dependent on conditions and Karma
These five aggregates together create the illusion of a āself.ā
it's nothing to be bothered about. reincarnation happens multiple times. as male or female, doesn't matter. the…
No, there is no eternal soul in Buddhism.
This is at the heart of Buddhist philosophy, and it gets subtle.
1. Consciousness is not eternal
According to Buddhism, consciousness (viƱƱÄį¹a) is not an eternal substance or soul.
It arises dependent on conditions - like eye + visible form ā visual consciousness, ear + sound ā auditory consciousness, etc.
Just like a flame depends on fuel, consciousness depends on causes (body, sense faculties, karmic momentum).
2. What happens at death
At the moment of death, the present stream of consciousness ceases - but due to karmic momentum, a new stream arises in a new life.
There is continuity without identity: not the same person reborn, not a completely different one either.
The Buddha used the simile of a flame passing from one lamp to another - itās not the same flame, but not unrelated either.
3. Is it eternal?
No. Consciousness is impermanent, arising and passing every moment.
4. TheravÄda vs. MahÄyÄna Nuance
TheravÄda: Consciousness is momentary and conditioned. At death, rebirth-linking consciousness arises immediately in a new existence.
MahÄyÄna: Some schools speak of a āstorehouse consciousnessā (Älaya-vijƱÄna) that carries karmic seeds from life to life - but still, this is not eternal or a soul; it too is conditioned and ultimately empty.
This is a difference between Buddhism and Hinduism.
In Buddhism thereās no permanent soul. Khemjira isnāt Khemmika coming back, he is a new person just carrying…
Yes... exactly.... This is at the heart of Buddhist philosophy, and it gets subtle.
1. Consciousness is not eternal
According to Buddhism, consciousness (viƱƱÄį¹a) is not an eternal substance or soul.
It arises dependent on conditions - like eye + visible form ā visual consciousness, ear + sound ā auditory consciousness, etc.
Just like a flame depends on fuel, consciousness depends on causes (body, sense faculties, karmic momentum).
2. What happens at death
At the moment of death, the present stream of consciousness ceases - but due to karmic momentum, a new stream arises in a new life.
There is continuity without identity: not the same person reborn, not a completely different one either.
The Buddha used the simile of a flame passing from one lamp to another - itās not the same flame, but not unrelated either.
3. Is it eternal?
No. Consciousness is impermanent, arising and passing every moment.
4. TheravÄda vs. MahÄyÄna Nuance
TheravÄda: Consciousness is momentary and conditioned. At death, rebirth-linking consciousness arises immediately in a new existence.
MahÄyÄna: Some schools speak of a āstorehouse consciousnessā (Älaya-vijƱÄna) that carries karmic seeds from life to life - but still, this is not eternal or a soul; it too is conditioned and ultimately empty.
This is a difference between Buddhism and Hinduism.
It seems that the other descendants of the family have also reincarnated but has died and may incarnate again but the story is not about them, its more focused on Khem and Ramphueng... it is also Khem who (kind of) will open the path for Ramphueng to "let go".
Yes Ramphueng was the 4th wife of that landowner and Khem in that life was the daughter of the 3rd wife. And as the 1st wife and her family were extremely powerful , everyone including little Khem didn't tell the truth. This was almost 400 years before Khem's life as Khemmika.
Well, I'll try to forget this for now as I don't see this to be released soon or in 2024 or else I'll just watch the pilot over and over. š£š£š£ waiting is suffering
Anyone knows whether there will be more men or not? Spoil me!
When NÄgÄrjuna speaks of emptiness, he does not mean that things do not exist at all. Rather, he means that they do not exist independently or permanently. Everything arises only because of conditions and ceases when those conditions fall away. This is exactly what the Buddha meant by dependent origination: āWhen this is, that comes to be; when this ceases, that ceases.ā NÄgÄrjuna equates dependent origination with emptiness. Because things are dependently arisen, they have no fixed essence; and because they are empty, they are free to function and transform in relation to causes and conditions.
This insight becomes the basis of the Middle Way. NÄgÄrjuna rejects both eternalism - the idea that things have a permanent, self-existing nature - and nihilism - the claim that nothing exists at all. Instead, he teaches that phenomena exist conventionally, in the everyday world of cause, effect, and language, but are ultimately empty of self-nature ( essence/soul) . This is expressed through the doctrine of the two truths: conventional truth (saį¹vį¹ti-satya), which refers to the practical functioning of the world, and ultimate truth (paramÄrtha-satya), which is the realization that all things lack inherent being. These two truths are not separate realities but two perspectives on the same dependent, empty phenomena.
One of NÄgÄrjunaās most striking conclusions is that saį¹sÄra and nirvÄį¹a are not ultimately different. Both are empty; the difference lies only in whether we grasp at things as inherently existing. When ignorance and clinging are present, we experience saį¹sÄra, the cycle of suffering. When wisdom sees the emptiness of all things, we experience nirvÄį¹a, which is freedom from that clinging.
The self is made of from the interactions of the following:
1. Form (RÅ«pa)
The physical body and material form: the four great elements (earth/solidity, water/cohesion, fire/heat, air/motion) and everything derived from them.
Includes our body, sense organs, and the external physical world as experienced.
2. Feeling (VedanÄ)
The sensations that arise when we come into contact with things through body and mind.
Three kinds: pleasant, unpleasant, and neutral.
Example: the pleasure of music, the pain of a headache, or neutral sensations like touching the floor.
3. Perception (Saį¹ Ć±Ä / Saį¹jƱÄ)
The ability to recognize and label experiences.
Example: identifying āthis is red,ā āthis is sweet,ā āthatās my friend.ā
Itās what allows memory and recognition of patterns.
4. Mental Formations (Saį¹ khÄra / Saį¹skÄra)
Volitional activities of the mind: intentions, habits, emotions, desires, will, and all mental conditioning.
Includes both wholesome (kindness, patience) and unwholesome (anger, greed) tendencies.
This is also where karma is generated, since intentional actions shape future experience.
5. Consciousness (ViƱƱÄį¹a / VijƱÄna)
Awareness of an object through the six senses (sight, sound, smell, taste, touch, and mind).
It is not a permanent soul, but a moment-to-moment awareness that arises dependent on conditions and Karma
These five aggregates together create the illusion of a āself.ā
This is at the heart of Buddhist philosophy, and it gets subtle.
1. Consciousness is not eternal
According to Buddhism, consciousness (viƱƱÄį¹a) is not an eternal substance or soul.
It arises dependent on conditions - like eye + visible form ā visual consciousness, ear + sound ā auditory consciousness, etc.
Just like a flame depends on fuel, consciousness depends on causes (body, sense faculties, karmic momentum).
2. What happens at death
At the moment of death, the present stream of consciousness ceases - but due to karmic momentum, a new stream arises in a new life.
There is continuity without identity: not the same person reborn, not a completely different one either.
The Buddha used the simile of a flame passing from one lamp to another - itās not the same flame, but not unrelated either.
3. Is it eternal?
No. Consciousness is impermanent, arising and passing every moment.
4. TheravÄda vs. MahÄyÄna Nuance
TheravÄda: Consciousness is momentary and conditioned. At death, rebirth-linking consciousness arises immediately in a new existence.
MahÄyÄna: Some schools speak of a āstorehouse consciousnessā (Älaya-vijƱÄna) that carries karmic seeds from life to life - but still, this is not eternal or a soul; it too is conditioned and ultimately empty.
This is a difference between Buddhism and Hinduism.
1. Consciousness is not eternal
According to Buddhism, consciousness (viƱƱÄį¹a) is not an eternal substance or soul.
It arises dependent on conditions - like eye + visible form ā visual consciousness, ear + sound ā auditory consciousness, etc.
Just like a flame depends on fuel, consciousness depends on causes (body, sense faculties, karmic momentum).
2. What happens at death
At the moment of death, the present stream of consciousness ceases - but due to karmic momentum, a new stream arises in a new life.
There is continuity without identity: not the same person reborn, not a completely different one either.
The Buddha used the simile of a flame passing from one lamp to another - itās not the same flame, but not unrelated either.
3. Is it eternal?
No. Consciousness is impermanent, arising and passing every moment.
4. TheravÄda vs. MahÄyÄna Nuance
TheravÄda: Consciousness is momentary and conditioned. At death, rebirth-linking consciousness arises immediately in a new existence.
MahÄyÄna: Some schools speak of a āstorehouse consciousnessā (Älaya-vijƱÄna) that carries karmic seeds from life to life - but still, this is not eternal or a soul; it too is conditioned and ultimately empty.
This is a difference between Buddhism and Hinduism.