Is this definition of world correct?

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    • #37962

      World as we experience is through six Indriya and we can experience six kind of objects through this six senses.

      For each object experienced through this six senses, we generate pañcakKhanda and all non Arhant have PañcaUpādānaKhandha.

      So, for six kinds of objects (sound, sights, taste, smell, touch, ideas/concepts) we can have five khandas for each (Rūpa, viññana, saṅkhāra, saññā and Vedanā).

      So total thirty types at surface level. But, because at the brain processing level all the signals from different senses are not too different. So, we can classify the all thirty types as in one single pañcakKhanda.

      So, this is our experience as any lifestream.

      (But in some realm some senses are not available. so no pañcakKhanda for that sense in that realm.)

      This can be broadly called Buddhist phenomenology.

      Is this understanding correct?

      Also, one more small question.

      I cannot correctly recall the sutta, but, buddha mentioned somewhere what he meant by birth, death in first dukkhā saccha. He said, coming into existence of any object (not just lifeform) is called birth/jati. Cessation of anything from existence is called death/jara.

      So, birth and death was not just limited to lifeform birth and death, but if i understand correctly it was for any saṅkhata.

      Similar thing was said for old-age and illness as well, their meaning in my opinion were not limited to just lifeforms.

      Is this correct?

    • #37964

      Yes. The first description is correct.
      – In some realms, all five khandhas do not arise. For example, the asañña realm.

      The second description on jati is correct too.
      – Everything in this world is a sankhata, arising via Paticca Samuppada. They all arise and are destroyed after being in existence for variable times. Somethings like stars last for billions of years and cittas last for a billionth of a second.
      – See, “Jātidhammādi Sutta Dasaka (SN 35.33–42)
      – There are ten small suttas, thus, “dasaka“.

    • #37965

      So, doing sankhāra for any sankhata inevitably leads to suffering.

      In case of liked sankhata it leads to suffering via seperation from it. In case of unliked sankhata, it leads to suffering via meeting them.

      We have upādāna for sankhata because we avoid their tilakkhana nature.

      While doing sankhāra for any sankhata thinking that it will lead to sukkhā (under ignorance of their true nature), it paradoxically only leads to more and more suffering. While having possibilities of being born in any realm doing various sankhāra (having majority of births in apaya).

      So this all efforts to earn much sukkhā from sankhata is all unfruitful and futile, leading only to suffering at the end of the day, never to any permanent happiness and niccā state. So there are of no essence. Anattā.

    • #37967

      Yes. That is correct.

      You wrote: ” While having possibilities of being born in any realm doing various sankhāra (having majority of births in apaya).”

      To expand on that:
      – Doing immoral deeds via apunna abhisankhara lead to rebirths in the apayas.
      – Moral deeds via punna abhisankhara are “good” in the mundane sense since that leads to rebirth in the “good realms.” However, they DO NOT lead to Nibbana. (Since any birth in a “good realm” has a finite lifetime, one is again “eligible” to be reborn in an apaya.)
      – That is why doing punna abhisankhara is NOT ENOUGH. One must comprehend the Noble Truths/Paticca Samuppada/Tilakkhana and become at least a Sotapanna Anugami to be “free of the apayas” in future births.

    • #37971

      Yes understood lal.

      Kusāla abhisaṅkhāra.

    • #37972

      There are no “Kusāla abhisaṅkhāra”.
      – “Kusala-mula saṅkhāra” is part of Kusala-mula Paticca Samuppada that lead to Nibbana.
      – “Punna abhisaṅkhāra” is part of Akusala-mula Paticca Samuppada that lead to rebirths.

      May be you made a typing error.
      – Any type of abhisaṅkhāra come into play only in Akusala-mula Paticca Samuppada.

    • #37978

      okay understood, lal. It was mistake.

      I learnt some new subtlety of dhamma today.

      I will try to re read the necessary posts in Paṭicca Samuppāda section.

      Thank you lal.

    • #37979

      Yes. Sometimes these subtle differences stay hidden.
      – It could have stayed hidden if you did not start on this project on the MindMap.
      – That is why just reading is not enough. Engagement is necessary to make progress. I am glad that you are fully engaged!

      P.S. The following subsection covered saṅkhāra in detail: “Saṅkhāra – Many Meanings

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