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My apologies for not posting the regular weekly post. I was traveling and got sick. It could be a few more days before I can post.
Hello Amin,
You wrote (just before the video above): “And he has made a new interview. And he is saying a lot of confusing things.
If somebody can explain what he is talking about that would be great.”I thought we concluded that he did not understand Buddha’s teachings well. For example, he interpreted Satipatthana as “breath meditation.” (If I am incorrect about that conclusion, please point it out.)
- If my conclusion about him is correct, why must we still analyze his comments? What is the benefit?
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Rewritten Post:
“Vinaya Piṭaka – More Than Disciplinary Rules“
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Revised post:
Etaṁ Mama, Esohamasmi, Eso Me Attā’ti – What Does It Mean?
Revised:
Aggañña Sutta Discussion – Introduction | Pure Dhamma
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Thank you for taking the time to make a video for us, Bhante.
- It is good to hear from you. We are happy to see you as a bhikkhu committed to attaining Nibbana. Please keep us informed of your progress.
- Also, please convey our regards to the Jethavanarama community.
May you attain Nibbana in this life! May the Blessing of Triple Gem be with you in your efforts!
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I stated in my previous comment what is to be done once one is on the Noble Path.
- To start on the Noble Path, one must first become a Sotapanna by understanding the worldview of the Buddha and developing faith (saddha) based on that understanding. While doing that, one would also remove the ten types of wrong views (miccha ditthi.)
- I have discussed that in many posts; of course, it is not easy to find them without some guidance. Let me point out a few posts that could be helpful.
“Sila, Samadhi, Panna to Panna, Sila, Samadhi“, “Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna),” “Kusala and Akusala Kamma, Punna and Pāpa Kamma”,” and “Four Conditions for Attaining Sōtapanna Magga/Phala.”
- There are other posts. However, many of them are likely referred to in the above posts.
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Some subtle issues need to be clarified. I will only address #1 of Pathfinder’s comment for now.
1. The Tipitaka does not mention a Akusala Mūla Paṭicca Samuppāda.
- The Buddha discussed only one Paṭicca Samuppāda. It explains how a mind attaches to this world with a defiled mind, i.e., with raga, dosa, and moha.
- There are ten samyojana (samsaric bonds) associated with the mind of an average human (puthujjana.) These samsaric bonds can be broken only by fully understanding the Paṭicca Samuppāda process.
2. All ten “samyojana” (“san” + “yoga” or “bonds for the rebirth process”) arise due to “san” (raga, dosa, moha.)
- Raga and dosa do not arise together, but each arises with moha.
- Thus, all ten samyojana have moha.
3. A Sotapanna has removed three ditthi samyojana. Those are primarily rooted in moha.
- Kama raga samyojana has raga and moha primarily. Patigha samyojana has dosa and moha primarily. These two are removed at the Anagami stage.
- Rupa raga and arupa raga samyojanas have raga and moha primarily. Mana, uddhacca, and avijja samyojanas have moha primarily. These five are removed at the Arahant stage.
4. The goal of cultivating the Noble Path is to break those samyojanas, which can happen only by removing avijja/moha from one’s mind.
5. This can be seen by understanding what is meant by “kusala.”
- Kusala means to abstain from akusala. See “Kusala Sutta (AN 10.180)” and “Ten Immoral Actions (Dasa Akusala).”
- There is nothing to do except to eliminate avijja/moha from one’s mind. Then, the mind will automatically stop engaging in akusala kamma, including those three types done by the mind. It happens in a step-by-step process described by #3 above.
Dosakkhayo wrote: “So, kamma vinnana is the cause of kamma bija.”
1. That is correct.
- Vinnana is a state of the mind, specifically a “defiled state of mind.” One does abhisankhara and accumulates kammic energy with vinnana.
2. Those kammic energies remain in kamma bhava and can bring results (vipaka.)
- ALL records of past actions are preserved in nama loka, i.e., those that created kammic energies and those that did not create kammic energies. That is why we can recall all types of memories. Those with kammic energies are said to be in kamma bhava. Thus, kamma bhava is associated with (or is a subset of) nama loka (i.e., only some memories have associated kammic energy.)
- Of course, our ability to recall everything (even in this life) is limited. However, those with abhinna powers can recall their past lives. A Buddha can recall as many past lives as he wishes in great detail. They are in nama loka.
- A few people have the exceptional ability to recall memories from this life in great detail: “Recent Evidence for Unbroken Memory Records (HSAM).” Those memories are recalled from the nama loka. Some of them may have kammic energies associated with them.
3. Kamma bija refers to a specific “packet of kammic energy” that brings a particular vipaka. Some strong anantariya kamma (like killing a parent) can create a kamma bija by itself.
- However, a kamma bija of a specific kind usually grows with time as one accumulates kamma of the same type. For example, a hunter keeps adding to a “kamma bija” generated by killing animals.
4. There are some exceptions, though. In one sutta, the Buddha refers to “vinnana descending into a womb.” That refers to a gandhabba (which is sort of a kamma bija created by kammic energy) descending to a womb. But that is an exception. A gandhabba is made by a kamma bija in the strict sense.
- So, one needs to get a general idea and not try to enforce a specific “definition.”
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1. The English translation of that verse in “Saṁvara Sutta (AN 4.14)” could be better as follows:
First part: “Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.”
- The idea of that verse is, “When a bhikkhu sees a “distorted sight” (rūpaṁ) with their cakkhu ayatana (cakkhunā), they don’t grasp the “distorted sanna” they experience (and, thus, would not pursue it).”
- As we have discussed, “rupa” is not the external rupa but the “mind-made rupa.” Cakkhu is not cakkhu indriya but cakkhayatana or cakkhu ayatana.
Second part: “Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.”
- The idea of that verse is, “If the faculty of sight (cakkhu indriya) were left unrestrained (i.e., if it became cakkhu ayatana), bad unskillful qualities of greed (abhijjhā) or displeasure (domanassa) would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight (cakkhu indriya), and achieving its restraint.
2. In the above (and in the title), saṁvara means “sense restraint.”
- This is what I have been trying to explain for the past year.
- The “sweet taste of honey” is not truly in honey. However, both our cakkhu indriya and honey in the external world arise to provide that “distorted sanna.” Since even an Arahant was born with a human body, they would also get that “distorted sanna” of sweetness in honey. However, since they fully comprehend the process (Paticca Samuppada) of how that happens, their minds do not attach to that sweet taste. For that to happen, the kama raga samyojana needs to be eliminated from the mind, and that happens by fully comprehending the Paticca Samuppada process, i.e., by cultivating wisdom (panna.)
- Different species have different “distorted sanna” types associated with external rupa. If forced to eat honey, a lion will NOT get a desirable taste. For a cow, it is the grass that tastes good. Those observations indicate that the “taste” is not in honey or grass.
- Read the post “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)” first posted on 12/12/23. Anyone interested should read posts published just before and after it in “New / Revised Posts.”
- This is a deep subject that may not be suitable for everyone. I cannot say who should spend the time on it. However, I will write more posts (and revise old ones) to highlight this concept and try to shine “more light” on the subject. This is the “heart of Buddha’s teachings.” It took me years to figure it out. Once this is understood, there will be no need to suppress “kama raga” with willpower!
3. In other words, “saṁvara” or “sense restraint” will happen automatically once the kama raga samyojana is eliminated. However, one MUST use willpower to abstain from sensory pleasures to get there GRADUALLY.
- Thus, it takes a combination of “self-restraint” AND “learning Dhamma (PS/Tilakkhana) to eliminate the kama raga samyojana.
- At the beginning (@marker 1.3), the sutta points out four efforts required to attain that goal: “Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ.” OR “Saṁvara padhāna, pahāna padhāna, bhāvanā padhāna, anurakkhaṇa padhāna.”
- In the above, “padhāna” is the effort; saṁvara is to stop sensual thoughts once they arise; pahāna is to understand the root causes for such thoughts to arise (this is where one needs to understand the concept of “distorted sanna” or “sanna vipallasa“); bhāvanā is to contemplate on it once starting to understand; anurakkhaṇa is to “stick to the whole process” until kama raga samyojana is eliminated.
- One cannot get to the Anagami stage without following that process.
- If one can understand the basic ideas, one can reach the Sotapanna stage because one can become “sanditthika” without doubt. (See “Sanditthika and Samyojana.”) That involves mainly the first three, namely, saṁvara padhāna, pahāna padhāna, and bhāvanā padhāna. Typically, only bhikkhus (who do not have household responsibilities) can fully implement the four steps.
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Lagrade asked: “How does one know that the true atman/buddha nature does not exist?”
- The concept of “atman” in the Vedas refers to a “soul-type” unchanging, permanent entity in Christianity/Islam. It seems the “Buddha nature” that you quote from Mahayana implies the same.
- The Buddha verified the absence of such an entity by experience. He was able to figure out that all existences are temporary. Not only that, he visited all those realms, too.
Of course, each of us needs to study those doctrines and choose the one that makes sense.
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If you replace the word “heartwood” with “wood suitable to make long-lasting furniture,” you can get the idea. In that analogy, a person trying to find such wood thinks banana trees are suitable because they are straight; it seems they are good for making furniture. But, of course, one cannot make furniture with a banana tree because it does not have a “strong core.”
- We attach to rupa (mind-made versions of external rupa like sights, sounds, tastes, etc.) only because we believe they have value.
- However, once one understands PS/Tilakkhana, one can see that those mind-made versions of external rupa have no substance or value.
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Yes. I need to revise the first post.
- The explanation in the second post, “Attato Samanupassati” – To View Something to be of Value” is correct.
Some posts written before 2023 may need revision. I am going through those old posts and will revise them when I have the time.
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