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I have read the two parts of Jorg’s document that Jorg especially requested input on.
1. The “The Mind Processes” section on p. 11 is good. You seem to have a good grasp of the concepts. I am happy to see that level of understanding.
2. The “A deeper analysis of “sankharas” and Buddha Dhamma” on p. 82 can be improved.
- You seem to be more focused on sankhata than sankhara there. Of course, sankhata arise due to sankhara, and they need to be discussed. But the critical part to discuss HOW sankhata arise due to (abhi)sankhara.
- The recent post “Saṅkhāra – An Introduction” and the links referred to there could be helpful.
These are what are called “dhamma niyāmatā.”
- A Sotapanna WILL attain Arahanthood within seven bhava.
- A Sakadagami WILL be born in kāma loka only once (in a Deva realm.)
- An Anāgāmi WILL attain Arahanthood in the suddhāvāsa (rupāvacara Brahm realms reserved for Anāgāmis.)
This is why Buddhas can also predict when a Bodhisatta with “niyata vivarana” will become a Buddha at a specific time.
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“How is it possible that a Deva who is a Sakadagami, with his mind having sensuality will lose everything at the time of death and attain nibbana?”
There are two problems with the question:
1. A Deva, who is a Sakadagami, can attain Nibbana at any time, not just at the time of death.
2. Now, if we remove that part the question becomes, “How is it possible that a Deva who is a Sakadagami, with his mind having sensuality, attain nibbana?”
- Here, can’t we ask a similar question? “How is it possible that a human, with his mind having sensuality attain nibbana?”
- Any sentient being can attain Nibbana once the futility and danger of living in this world are understood FULLY.
- Of course, those in the apayas are incapable of comprehending Buddha Dhamma.
P.S. However, it is true that a Deva or a Brahma, who has not attained any magga phala, would have difficulty reaching even the Sotapanna Anugami stage (compared to a human.) It is easier for a human to see the futility and danger of living in this world because one can constantly see the suffering in the human and animal realms.
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We must remember that science has been “wrong” on many accounts.
- See “Dhamma and Science – Introduction“
- Of course, science has made impressive advancements, especially within the past 100 years or so.
- However, science is ONLY focused on material phenomena. It cannot say ANYTHING about mental phenomena.
Also, see “Buddha Dhamma – A Scientific Approach” and “Buddhahood Associated Controversies.”
- That is a lot of reading, but some of those posts could be helpful.
Thank you, Dosakkhayo!
Yes. It provides good visualization, and I have revised the post to add it.
- A particle ALWAYS has a definite position. But in a quantum system, position measurement can have many possible outcomes. We can only calculate the probability of finding the particle at any location.
- While either standard QM (Copenhagen interpretation) or Bohmian mechanics can be used to calculate those probabilities, Bohmian mechanics provides a realistic visualization. Copenhagen interpretation (with Schrodinger’s equation) is only a mathematical tool providing the correct answer without a “physical picture.” It is a “black box”: you input the numbers, and the answer comes out. Not interesting!
Hello Jaro,
Yes. The second post (“How do we Decide which View is Wrong View (Diṭṭhi)?“) needed to be revised. I have revised the first quoted paragraph as follows:
12. Some of our views are deeply ingrained and not easy to eliminate. The main thing is NOT to take a firm stand on things that the Buddha called diṭṭhi and say, “I know this to be true, and only this to be true,” and to cling to them. When one gets to the Sotāpanna stage, one will have Sammā Diṭṭhi. This “higher-level (lokuttara) of Sammā Diṭṭhi” means to see/realize the dangers of remaining in the rebirth process. See “Sammā Diṭṭhi – Realization, Not Memorization” and “Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage.”
- Yes. It is necessary to eliminate the ten types of “mundane wrong views” before grasping the meanings of the Four Noble Truths/ Paticca Samuppada/Tilkkhana. The two links given above, especially the second link, explain that.
- Please don’t hesitate to ask questions as you go through the posts.
Excellent idea, Lang. Thank you!
- I have revised the post (and the Table there) to include the three types of tanhā and also the three types of the rāga.
I have rewritten the post “Conditions for the Four Stages of Nibbāna” to make some corrections.
- I would not have caught that issue if I did not read Jorg’s document.
- It is best to write another post or two clarifying the above post, but that involves Abhidhamma and may not be fruitful for the wider audience. Perhaps in the future, when I have the time. Those familiar with Abhidhamma may be able to figure things out by referring to Bhikkhu Bodhi’s book I referred to.
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Jorg has revised the document:
“True Ānāpānasati & Satipaṭṭhāna (Vipassana) – Version 1.1“
Please make comments so that the document can be made better. Such efforts help everyone.
- I will make some comments about the previously unsettled issue soon.
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Their deaths are instantaneous. They just disappear without showing old age; they don’t get sick since they don’t have “dense bodies.” That may be a factor.
Humans with short lifetimes not only see people dying regularly, even after long times of sicknesses and old age. But they still act like they are going to live forever!
- Why do old billionaires keep working to make more money? Don’t they have enough?
- It is a part of ditthi and sanna vipallasa; they don’t think about THEIR death.
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Yes. I have not forgotten. It may take some time—too many things to do.
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Yes. Lang is right. You have come a long way, Jorg.
Please don’t hesitate to ask questions. Your approach to writing things down is good. It makes one think through. Post a revised version when you are ready.
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Yes. Some of those posts are old and need a bit of revision.
1. I just revised the first post quote as follows:
- “The baseline state of mind, i.e., when it is not looking at an external object or thinking about it, is called “bhavaṅga.” Here we do not “feel” anything, for example, when we are in a deep sleep. The mind falls back to the bhavaṅga state even in between pancadvāra citta vithi.”
2. The second was also revised as follows:
- Of course, a citta does not arise by itself. It is in a citta vīthi involved in “sensing the outside world.” That can occur via one of the six senses. Such a citta vīthi has either 17 cittā (for those sensing events involving the five physical senses) or about ten cittā in citta vīthi involving only the mind. In between those, the mind is in the “bhavaṅga” state.
- There is a “bhavaṅga” state associated with each “bhava.” Upon transitioning to a new bhava, a new “bhavaṅga state” will be associated with that new bhava. That is because the “seat of the mind” (hadaya vatthu) is unique to each bhava.
- However, we do not “feel” the “bhavaṅga state.” For details, see “State of Mind in the Absence of Citta Vithi – Bhavaṅga.”
3. It is correct. The phassa cetasika (one of the seven universal cetasika in a citta) makes it possible for the seat of the mind (hadaya vatthu) to make contact with the “rupa” coming to one of the five pasada rupa.
- For example, “cakkhuñca paṭicca rūpe ca uppajjāti cakkhuviññāṇaṃ” would not take place without the phassa cetasika arising. However, it is just a technicality. One could say that cakkhu pasada rupa makes contact with the hadaya vatthu and transfers the “rupa rupa” (or “vanna rupa“) that came in. But the resulting cakkhu vinnana will not arise without the phassa cetasika.
P.S. “Bhvanga citta” arise arise only WITHIN a citta vithi. In between citta vithi, the mind is in a “bhavanga state” – there are no bhavanga citta arising outside citta vithi. See “State of Mind in the Absence of Citta Vithi – Bhavaṅga.”
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