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Yes. Would we attach to external rupa if they did not really have colors, tastes, musical overtones, a nice aroma, or ‘pleasing to the touch’?
- But modern science has confirmed that it is, in fact, the reality.
In the above, I wrote “Nature operates on Paṭicca Samuppāda and is inherently incapable of generating/leading to anything of a ‘permanent nature.’”
- ‘Rūpa Samudaya’ can be thought of in two ways: (i) Generation of ‘colorful rūpa‘ in the mind based on ‘colorless external rūpa‘ and (ii) Arising of ‘colorless rūpa‘ in the external world and the arising of the physical and mental bodies to generate ‘kāma saññā‘ that makes those ‘colorless rūpa‘ appear as ‘colorful.’
- Both of those occur via Paṭicca Samuppāda.
- I discussed the key ideas in “Paṭicca Samuppāda Creates the External World, Too!“
- Also see “Rūpa Samudaya – A ‘Colorful World’ Is Created by the Mind.”
- Buddha Dhamma is not a religion. It is the ultimate science that describes the true nature of the world. Modern science is only beginning to confirm that regarding the concepts of ‘kāma saññā.‘ See “The Illusion of Perception (Saññā) – It Is Scientific Consensus.”
Yes. That is a good first step. That is how most people get started, by seeing the ‘impermanent’ nature of things.
- However, anicca is much more than ‘impermanence.’
- Impermanency of ‘material things’ is a result of ‘anicca nature.’
- Nature operates on Paṭicca Samuppāda and is inherently incapable of generating/leading to anything of a ‘permanent nature.’
1. What one feels as the beginning of an attachment depends on the progress one has made on the Noble Path.
- Most people feel the attachment only after the mind is well into the ‘nava kamma‘ stage. That is always true for those who have not even heard about this deeper aspect of Buddha’s teachings.
- One could start feeling the beginning of an attachment process early in the ‘purāna kamma‘ stage, only after cultivating ‘sense restraint (indriya samvara) after practicing ‘sati sampajanna.’ The latter means contemplating that the root of such defiled thoughts is ‘kāma saññā‘, which arises automatically in anyone born with a human body.
2. The key to stopping automatic attachment to the ‘kāma saññā‘ early in the ‘purāna kamma‘ stage is to contemplate the drawbacks (ādīnava) of attachment.
- However, that contemplation must be done while the mind is relatively free of the ‘nava kamma‘ stage, i.e., ideally when one is in ‘sitting meditation’ and not engaged with daily activities.
- What one should contemplate is the three entities of Assāda, Ādīnava, and Nissarana. Assāda describes how a mind becomes joyful with sensory experiences due to ‘false, mind-made perceptions.’ Based on such meaningless assāda, people tend to engage in akusala kamma, which leads to ‘bad vipāka‘ (including rebirths in the apāyās), and that is ādīnava. By comprehending that process, one can stop the generation of assāda and end future suffering; that is nissarana.
- That is discussed in “Assāda, Ādīnava, Nissarana – Introduction.” Additional relevant posts are in the “Assāda, Ādīnava, Nissarana” section.
- This is also called cultivating Satipaṭṭhāna. P.S. When the ‘kāma saññā‘ is present, the mind is ‘covered’ with ‘pañca nivaraṇa’ (Kāmacchanda, vyāpāda (or byāpāda), thina-middha, uddhacca-kukkucca, and vicikicchā). Then the mind is in the ‘ayoniso manasikāra‘ state, and it is difficult to comprehend the deeper teachings of the Buddha. See “Pañca Nīvaraṇa and Sensual Pleasures (Kāma Rāga).”
- Once one overcomes the ‘kāma saññā,’ the mind enters Satipaṭṭhāna Bhūmi. This is where one can truly engage in Vipassanā with ‘yoniso manasikāra‘ to attain magga phala. See “Buddhist Non-Attachment Is Based on Yoniso Manasikāra.” I have also discussed this in many other posts.
3. The following is for all readers in general.
- The more I think, the more I realize the following. Most people just read the weekly post. That is not going to ‘cut it.’
- Buddha’s teachings are only for those who must make a concerted effort. One must allocate at least half a day in a month to contemplation. Print out a number of posts and also have access to the computer to look up any other relevant posts. The easiest way is to focus on the sequential posts in “New / Revised Posts.” Where one should start on that list depends on one’s level of understanding. One could start with posts from early 2025 and see whether they are comprehensible. Then move to more recent posts, etc.
- When the mind is absorbed in a given task, and if one’s interest arises, then the mind will become calm and focused. That is when it will move toward the Satipaṭṭhāna Bhūmi free of kāma saññā, and one attains the Sotapanna stage. It may not happen in one sitting, but as one continues this practice, the mind will start moving at least to the ‘purāna kamma‘ stage first.
- I discussed that briefly in #5 and #6 in “Assāda (Sense Pleasure) Experienced Is Mostly Mind-Made.”
1. I have linked to that verse in the following link: “Cūḷasaccaka Sutta (MN 35).”
- The meaning of that verse can be better written as follows: “‘Body is mine, feelings are mine, perception is mine, choices (saṅkhārā) are mine, consciousness is my own?”
2. That becomes clear when the Buddha points out that if Saccaka’s (the Buddha calls him Aggivessana) physical body is his own, he should have total control over it. The Buddha continues on that point and asks Saccaka (@marker 12.3) whether or not the King can take his life. P.S. In those days, a king could order anyone in his kingdom to be killed.
- That is when Saccaka realizes that he does not have control over his own physical body.
- Therefore, in this context, attā does refer to ‘me’/’mine.’
3. This is why we always have to look at the context (the specific situation being discussed) to extract meaning.
- In some situations, attā can mean ‘benefit.’ That meaning was pointed out in the post that you referred to in your comment on March 12, 2026 at 8:48 am above (quoted below):
“I also see a discrepancy between
Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi #1 and #2“etaṁ mama, esohamasmi (eso aham asmi), eso me attā’ti samanupassati”
…However, as discussed below, it means ‘This is mine, I am (some of) this, this is for my benefit.’”
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I have been thinking about writing a post on this issue. It may take some time. But I hope you get the general idea.
- This is a key problem in translating suttas. The same word can provide different meanings in different contexts. That issue is quite prominently evident with the word attā.
- Also see “Atta Hi Attano Natho.” P.P.S. Also see the English translation of that verse at Sutta Central (under ‘Kumārakassapamātuttherivatthu‘): “Attavagga“
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Thank you for sharing your experience!
You wrote: “What really astonishes me is the fact that an Arahant just sees in seeing, hears in hearing, etc., that means our minds need so so so much of cleaning ( change of habits to attach to sensory inputs) plus absorption of anicca sanna like first nature of mind. That for sure requires loads of work EACH MOMENT. It will be fascinating to know the process behind how they were able to get in that state of mind.”
- I just summarized how an Arahant gets to that point in the discussion forum.
- Please read the whole thread: “Post on ‘Buddhist Non-Attachment Is Based on Yoniso Manasikāra’.” My last comment, posted today (March 17, 2026), describes how an Arahant reaches that point.
- It is possible that you may not have read my recent posts. The recent posts are listed in “New / Revised Posts.” The current post is supposed to be the default page on puredhamma.net, but some browsers may not show the home page as the default.
1. In the above comment, I explained that a puthujjana is perpetually trapped in the kāma loka; they may have rebirths in rupa and arupa loka Brahma realms from time in time, but always end up in the kāma loka.
- I did not mention how that cycle is broken.
2. That cycle is broken only when one attains the Sotapanna stage and is able to overcome the ‘kāma saññā.’ That happens for the first time when a puthujjana becomes a Sotapanna. At that moment, puthujjana‘s mind overcomes the kāma saññā and enters the Satipaṭṭhāna Bhūmi for the first time ever. While the brief time the mind is in the Satipaṭṭhāna Bhūmi, the first three diṭṭhi saṁyojana are broken/eliminated.
- After that, the Sotapanna must cultivate Satipaṭṭhāna, learn to overcome kāma saññā on a regular basis, and enter the Satipaṭṭhāna Bhūmi at will.
- A Sotapanna attains higher magga phala while contemplating Dhamma concepts (Paṭicca Samuppāda, Tilakkhana, etc.) while in the Satipaṭṭhāna Bhūmi. Comprehending Dhamma concepts becomes much easier when the mind is not influenced by the kāma saññā.
- The key is the following: kāma raga saṁyojana and patigha saṁyojana are broken while a Sotapanna contemplates Dhamma concepts and comprehends the deeper teachings while in the Satipaṭṭhāna Bhūmi. That is when they become Anagamis.
- In the same way, an Anāgāmi must enter the Satipaṭṭhāna Bhūmi to comprehend Dhamma at an even deeper level and to break the last five saṁyojana, thereby attaining the Arahant stage.
3. That is why it is critical to understand the complete ‘kamma accumulation process’ (‘purana‘ or ‘initial’ and ‘nava‘ or ‘new’ kamma accumulation stages) so that one understands the necessity to overcome the kāma saññā.
- See “Purāna and Nava Kamma – Sequence of Kamma Generation” and “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
- Feel free to ask questions. It is possible that I am not understanding the ‘sticky issues’ many people have.
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OK. Your question was: “Furthermore, what exactly needs to be understood about the purāṇa kamma stage? So far, I understand that it happens automatically and unconsciously. A puthujjana cannot prevent the initial attachment.”
- The main point is that once the purāṇa kamma stage begins for a puthujjana with a sensory event, it is inevitable that at least some of those events will lead to kamma accumulation.
- Then, how can a puthujjana get out of that ‘kamma accumulation’ ever? They are trapped in the kāma loka forever!
- A relatively few can temporarily bypass the kāma loka and enter the rupa loka Brahma mindset (i.e., jhāna). They will be reborn in a Brahma realm, but at the end of that existence, they will be reborn in the kāma loka. That is because they had not eliminated the ‘kāma rāga samyojana.’ I explained that in #6 of “Buddhist Non-Attachment Is Based on Yoniso Manasikāra.” Also see “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”
- Therefore, until one realizes how the purāṇa kamma stage begins automatically (with the trigger of ‘kāma saññā‘) and understands how to overcome that kāma saññā to enter the Satipaṭṭhāna Bhūmi, one will be forever trapped in the rebirth process; they may temporarily be reborn in rupa loka, or even arupa loka, but eventually end up in the kāma loka. See “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”
- Those are critical points to understand. Please feel free to ask questions on anything unclear. It takes contemplation during a quiet time to fully understand these issues.
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By the way, my comment in the previous post, “Aren’t all those done in the pursuit of ‘sensory pleasures’ if they are illusions?” is better worded as, “Aren’t all those done in the pursuit of ‘sensory pleasures’ not realizing they are illusions?“
1. “So, does this mean that anicca sanna is cultivated through contemplating examples such as colours and tastes?”
- Yes. It plays a critical role in cultivating anicca sanna. Doesn’t it? What is the point of chasing ‘illusions of pleasure’?
2. I hope you and others will answer the following question, which also gives further insights. Why do people kill, steal, lie, etc., i.e., engage in immoral deeds in general? Aren’t all those done in the pursuit of ‘sensory pleasures’ if they are illusions?
1. We can better understand what is meant by ‘attā‘ and ‘Sakkāya Diṭṭhi‘ with our deeper understanding of the role of ‘distorted sanna‘ in the process of kamma accumulation.
- The mind of any average person (puthujjana) initiates kamma accumulation (same as initiating a Paṭicca Samuppāda process or a pañcupādānakkhandha process) regardless of who it is.
- If all samyojana remain intact, then any sensory input triggers kamma accumulation, even though some may not lead to the generation of potent kamma, i.e., to the ‘nava kamma‘ stage. See “Purāna and Nava Kamma – Sequence of Kamma Generation.”
2. A good starting point is in the recent discussion on “Post on ‘Buddhist Non-Attachment Is Based on Yoniso Manasikāra’.”
- The reason why any mind would attach to any sensory input is the ‘false/distorted perception (saññā).’ In other words, a puthujjana always acts with ayoniso manasikāra, not knowing about the ‘false/distorted perception (saññā).’ See “Buddhist Non-Attachment Is Based on Yoniso Manasikāra.”
- I will post more in the coming days. Please feel free to comment or ask further questions on either discussion thread.
Yes. That is exactly right. I am glad that you narrowed it down to the exact point.
- For example, science has proven that an apple does not have an intrinsic color of red. It also does not have a ‘sweet taste.’
- Both those perceptions are made up in the mind.
- Scientists say those perceptions arise in the brain. But how can a sweetness or a color perception arise in a brain made of inert atoms and molecules?
Yes. The word ‘attā‘ could have somewhat different meanings depending on the context. Let me take a look at those old posts and see whether I need to revise them. It may take a few days. Please remind me if I don’t post within a few days.
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1. Yes. Skinnerian habit-formation overlaps with Buddhism at a superficial level.
- It is now well established that animal behavior can change drastically. K-9 units of police departments have well-trained dogs, for example.
2. Biological Variation (individual-organismal-differences):
- Lower animals (worms, birds, etc.) hardly change their behavior in specific ways. They all act the same way.
- Higher animals with somewhat developed brains (dogs, chimpanzees, etc.) can be trained to change their gati.
- But, in general, animals cannot change their gati drastically. They live their whole existence within the main types of gati they are born with.
3. However, a human can change their gati drastically. Some live like animals and then are subsequently born in that specific animal realm. Those who engage in vicious acts are likely to be born as lions or tigers. Those who live moral lives and help others are likely to be reborn as humans or Devas. There are many possibilities; see #4 below.
- Humans are easily influenced, especially in the early years. We can clearly see that in society.
- One carries gati to this life from the previous life. Consider a human who has more time in their life at the time of death. They live in the gandhabba state (with only the mental body) until they can enter a ‘suitable womb’ where the gati of the parents are similar to that they had in the previous life with a physical body.
- See, for example, “Buddhist Explanations of Conception, Abortion, and Contraception,” “Cloning and Gandhabba,” “Gati to Bhava to Jāti – Ours to Control,” “Gati and Bhava – Many Varieties.“
4. This is a subject that can be discussed in great detail. See, for example, “Cuti and Marana – Related to Bhava and Jāti.” The following is from that post.
“2. The Buddha divided all existences into five main categories based on predominant gati. The “Gati Sutta (AN 9.68)” lists those five main categories: Hell (niraya), the animal realm (tiracchāna), the hungry ghost realm (peta), humans (manussa), and Deva. Many suttas (including Dhammacakkappavattana Sutta) sometimes lump the Devās in the six Deva realms and Brahmās in 20 Brahma realms into one category as Devās.
- When a lifestream is in a specific existence, it will predominantly have the gati associated with that realm. While in the Deva realms, that living being mainly displays “Deva gati.” For example, Devās in the lower six realms still crave sensual pleasures, i.e., kama raga. Brahmās in the higher 20 realms don’t have cravings for sensual pleasures. But neither will engage in akusala kamma during their life as Deva/Brahma.
- A lifestream in a niraya realm will have the gati of a “hell being.” During such an existence, no pleasant thoughts arise; rather, a painful, angry mindset persists. This bhava has dosa (extreme anger/hate) as the base; of course, moha is there, too.
- In the hungry ghost (peta) realm, the mindset (gati) will be that of one constantly in hunger pangs. This gati is based on lobha (extreme greed) and moha.
- The animal realm has “all three defiled gati,” i.e., lobha, dosa, and moha.”
5. More related posts in “Gati, Bhava, and Jāti.”
