I have uploaded the PDF file: “Pure-Dhamma-28October2023.pdf ” to PDF.ai:
Warning (November 02 2023): The below link no longer function as the usage quota had exceeded. Note that this is a free plan and not a paid plan. “Pure-Dhamma-21October2023.pdf ” to PDF.ai:
See some unique answer for the Pāli terms:
Sakkāya Diṭṭhi
Definition of Sakkāya Diṭṭhi
Sakkāya diṭṭhi is the wrong view that one’s physical body or mental constituents are equivalent to oneself. It is the belief that “I am my body; my body is me; my body is in me; I am in my body.” This view arises in those who are uninstructed in the Dhamma and have not associated with Noble ones.
Twenty Types of Sakkāya Diṭṭhi
Sakkāya diṭṭhi manifests in twenty different ways, with four wrong perceptions for each of the five aggregates (rūpa, vedanā, saññā, saṅkhāra, and viññāṇa). These perceptions arise due to the wrong views of uccheda diṭṭhi (the belief in annihilation after death) or sassata diṭṭhi (the belief in eternal existence).
Relationship with Paṭicca Samuppāda
Sakkāya diṭṭhi arises in those who do not understand the Paṭicca Samuppāda process. Removing sakkāya diṭṭhi at the Sotāpanna stage leads to the removal of “diṭṭhi vipallāsa,” but it does not remove “saññā vipallāsa” and “citta vipallāsa.” Understanding the concept of the five aggregates can help in getting rid of sakkāya diṭṭhi.
No Unchanging Person According to Buddha Dhamma,
Four Cittā Vīthi
A citta vīthi is a series of cittā (thought-moments) that occur in response to sensory input. There are two types of citta vīthi involved in processing a sensory input: a long one with 17 cittā to capture the input from one of the five physical senses (pañcadvāra) and three manodvāra citta vīthi (at the mind-door) with about 12 cittā. These four cittā vīthi work together to process sensory information and generate appropriate responses.
Pabhassara Pabhassara is a term used in Buddha Dhamma to describe a pure state of mind that is free from defilements. It refers to a “radiant citta” or a mind that generates and maintains a purified state of consciousness. This state is achieved by cleansing the mind and is associated with the realization of the true nature of reality. A pabhassara citta is not liable to be reborn among the various realms of existence. Anuseti Anuseti – How Anusaya Grows with SaṅkhāraAnuseti refers to the cultivation of new anusaya or the strengthening of existing anusaya by generating various types of saṅkhāra (thinking, speaking, or actions). It is the fundamental mechanism by which any type of anusaya grows. Anusaya grows through the establishment and growth of related kamma viññāṇa, which arises when one attaches to sensory inputs. This can be seen in the example of craving delicious foods, which strengthens the kāma rāga anusaya.
Paṅcupādānakkhandha PaṅcupādānakkhandhaPaṅcupādānakkhandha refers to the attachment to one’s sensory experiences. It is a small part of the larger concept of pañcakkhandhā, which includes all the aggregates of our past experiences and future expectations. The verse “saṅkhittena pañcupādānakkhandhā dukkhā” in the Dhammacakkappavattana Sutta states that attachment to paṅcupādānakkhandha is the root cause of suffering. It is important to understand that upādāna, or attachment, occurs only in the mind.
Samudaya Samudaya refers to the origin or arising of suffering according to the teachings of the Buddha. It is described as attachments based on seeking delight in various things, which leads to rebirth. These attachments can be categorized as attachments to sensual pleasures, to existence, and to the view of a single life. The concept of samudaya is discussed in the Dhammacakkappavattana Sutta and the Cūḷavedalla Sutta. Samudayañca Atthaṅgamañca Samudayañca Atthaṅgamañca
The term “samudaya” refers to the origin or arising of suffering, while “atthaṅgama” refers to the cessation or ending of suffering. These concepts are discussed in the Dhammacakkappavattana Sutta, where the Buddha explains the Noble Truths. According to the sutta, the origin of suffering is attachments based on seeking delight in various things, which leads to rebirth. The cessation of suffering can be achieved through the Noble Eightfold Path.
Assāda
Assāda is a Pali term that refers to the pleasure or enjoyment derived from sensory experiences. It is associated with attachment and craving for these pleasurable experiences. The Buddha teaches that understanding the drawbacks and consequences of assāda is essential in realizing the First Noble Truth and the path to liberation. By cultivating anicca saññā (perception of impermanence), one can overcome the attachment to assāda and develop a more wholesome perspective.
Ādīnava
Ādīnava is a Pāli word that means “bad consequences or dangers.” It refers to the negative outcomes or harm that can arise from certain actions or mental states. In the context of the given document, it is mentioned that “mental pleasures” (assāda) can lead to ādīnava, both in this life and in future lives. For example, indulging in the craving for alcohol can lead to being born as an alcoholic in the next life.
Nissaraṇa
Nissaraṇa refers to the end or cessation of the saṁsāric journey. It is achieved through the understanding and realization of the Four Noble Truths and the elimination of the causes of suffering. Nissaraṇa is a step-by-step process that begins with the Sotāpanna Anugāmi stage and culminates in the Arahant stage. It is the ultimate goal of attaining liberation from the cycle of birth and death.
Mano Saṅkhāra Vacī Saṅkhāra Kāya Saṅkhāra Mano Saṅkhāra: Mano saṅkhāra refers to the thoughts and mental formations that arise automatically in the mind due to sensory input. They are generated based on one’s gati or habits and can lead to the generation of vacī and kāya saṅkhāra.Vacī Saṅkhāra: Vacī saṅkhāra are the verbal or mental actions that involve speech. They are generated consciously and can include thoughts, words, and intentions. Vacī saṅkhāra can be controlled and stopped at the conscious level.
Kāya Saṅkhāra: Kāya saṅkhāra are the bodily actions that involve physical movements. They are also generated consciously and can be controlled. Kāya saṅkhāra are responsible for actions such as walking, playing, and other physical activities.
In summary, mano saṅkhāra are automatic thoughts, vacī saṅkhāra are verbal or mental actions, and kāya saṅkhāra are bodily actions.
Lokassa Samudaya Lokassa Samudaya refers to the arising or origin of the world. It is the process of being reborn into this suffering-filled world after death. It is not about creating a new world, but rather about the continuation of the rebirth process. Most rebirths lead to realms filled with suffering. Taṇhā Taṇhā is a Pāli word that means “getting attached” or “getting stuck” with something. It is not correctly translated as “craving.” Taṇhā can arise with greed, hatred, or ignorance and leads to further “mind action” or “conscious thoughts” about an object or experience. There are three types of taṇhā: kāma taṇhā (attachment to sensual pleasures), bhava taṇhā (attachment to existence), and vibhava taṇhā (attachment to non-existence). These attachments can be gradually eliminated as one progresses on the Path to Nibbāna. Upādāna What is Upādāna?Upādāna refers to the tendency to “keep close” things or memories in mind. It influences our way of thinking, speaking, and doing things. It can be understood as the attachment or clinging to experiences, desires, or cravings that we want to repeat or avoid. Upādāna plays a critical role in the accumulation of kamma and the formation of future rebirths.
taṇhā paccayā upādāna Taṇhā paccayā upādāna- Taṇhā paccayā upādāna is a critical step in Paṭicca Samuppāda.
- Upādāna means “pulling the ārammaṇa closer (in one’s mind)” and involves consciously thinking and talking about the attached object.
- It is at this stage that vacī saṅkhāra (verbal actions) and kāya saṅkhāra (physical actions) may arise.
- Breaking the cycle of taṇhā paccayā upādāna requires understanding the dangers and consequences of staying attached to unwholesome objects.
- Mindfulness and effort are necessary to break the habit of attachment (gati) and avoid accumulating negative kamma.
