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You have a good analytical mind. But use it only when needed.
1. There is no need to “invent” a new Paticca Samuppada for an Arahant. An Arahant just lives the last life until the death of the physical body.
2. The Buddha described only two sets of Paticca Samuppada (PS) for a reason.
– One set (different versions of akusala-mula PS) describe the origin of the world or the origin of suffering.
– The other one describes Kusala-mula PS for the stopping of suffering.3. Comprehending the “Udayavaya Ñāṇa” means understanding those two processes.
– “Udaya” is the “arising (of world/suffering),” or the anuloma (forward) PS. “Paṭhamabodhi Sutta (Ud 1.1)”
– “Vaya” is the “stopping of that process” or the patiloma (reverse) PS process. “Dutiyabodhi Sutta (Ud 1.2)“1. First, neither the Akusala-mula nor the Kusala-mula Paticca Samuppada runs for an Arahant.
2. Arahants don’t do kamma (in the sense of kusala/akusala/punna/papa, etc.)
– Ther actions are described as “kriya”.3. They don’t have six ayatana. They have six indriya all the time (while they are alive.)
There are several types of “Saṅghabheda.”
“Saṅghabheda Sutta (AN 10.37)”
“Saṅghabhedakasutta Sutta (AN 4.243)”
However, saṅghabheda can become an anantariya kamma that will lead to rebirth in an apaya without exception only for a bhikkhu. Furthermore, the version in the first sutta may not be an anantariya kamma, even for a bhikkhu. No one knows the correct Dhamma until heard from a Buddha or a true disciple of the Buddha. I have heard Waharaka Thero explain that in a discourse. If I can find it, I will discuss it here.
– I think the one that qualifies as an anantariya kamma is to do with breaking a Vinaya rule and deliberately splitting the Bhikkhu Sasana. Devadatta did that when he split off and took 500 bhikkhus away. That was one of his anantariya kamma.Good question.
Yes. It could be the following.
“Icchā” is “liking” or “craving.”
– We like things based on our view/perception of a “me” and “mine.”
– There is a key verse: “Etam mama, eso’ham asmi, eso mē attāti,” which means, “That is mIne, it is me, or my attā (my essence).”
– Thus “ma” root represents “me” and “mine.”
– It is possible that “micchā” comes from the combination of those two words: mama/me + icchā.Attachment to worldly things reduces drastically with the dispelling of sakkāya diṭṭhi at the Sotapanna stage by “seeing” that there is no “permanent soul” or essence of “me.” Our existence arises based only on causes/effects, i.e., Paticca Samuppada. There is no “me” traversing the Samsara or the rebirth process. That is the deeper level of micchā diṭṭhi.
– The wrong perception (“micchā saññā” or “saññā vipallāsa“) goes away completely only at the Arahant stage.No. One should cultivate all three: anicca, dukkha, and anatta. They go together.
– All on the path up to the Arahant stage must cultivate them.
– An Arahant can also contemplate the anicca, dukkha, and anatta nature for “blissful meditation in the present life” or “diṭṭhadhammasukhavihārāya” (see the last verse in SN 22.122 below.)For example, see “Sīlavanta Sutta (SN 22.122).”
OK. The following attempts to convey the basic ideas in that same order.
What is sakkāya diṭṭhi? An average human who has not yet heard Buddha’s true teachings (or has not grasped it —akovido) perceives rupa, vedana, sanna, sankhara, vinnana (five aggregates) to be beneficial (and thus have value). Thus, he regards the internal entities as his and external things (that he likes) worth pursuing to acquire. He immerses in that wrong vision (view) with enthusiasm, always thinking and acting with that view, making diṭṭhī anusaya strong. That is sakkāya diṭṭhi.
Before discussing the next verse, I need to point out that sakkāya diṭṭhi is divided into 20 wrong views: Five associated with uccheda diṭṭhi and fifteen associated with sassata diṭṭhi. See, “Sakkāya Diṭṭhi and Tilakkhana” and “Sakkāya Diṭṭhi – Wrong View of “Me” and ‘Mine’”
– OK. Now to the second verse.In the twenty types of sakkāya diṭṭhi some people have five of those associated with uccheda diṭṭhi. Which five? They believe that life ends at the death of the physical body. Thus they take their physical body and the four mental states to be theirs.
– Others with sassata diṭṭhi believe that one will be reborn after the death of the physical body. But they also believe that there is a “soul-type” entity associated with “me” that can never be ended. For example, Christians believe that their soul with merge with the Creator God and live forever. Hindus believe their atman will merge with Maha Brahma and live forever. They have 15 types of views associated with that. See the two posts above.
– Noble persons have removed all those wrong views associated with uccheda diṭṭhi and sassata diṭṭhi. Having gotten rid of those wrong views, they are on the “bright side” (Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo) They understand that a “me” is not associated with any of the five aggregates (“rūpaṁ anattato samanupassati, yāva viññāṇaṁ). Here “yāva” means rupa through viññāṇa, i.e., the five aggregates).A couple of posts with more information on the above issues:
“Anidassana, Appaṭigha Rupa Due to Anidassana Viññāṇa”
“Contact Between Āyatana Leads to Vipāka Viññāna”
– Note: The difference between indriya and ayatana is not always specified. One needs to understand whether it is indriya or ayatana depending on the context.Yes. It is a good figure showing the basic ideas. Thank you, Dosakkhayo!
A couple of comments on “rupa.”
1. “Sappatigha rupa” are those “can be contacted by the five physical sensory faculties.” Thus, they are “rupa rupa” (or vanna rupa), sadda rupa, gandha rupa, rasa rupa, and phottabba rupa.
– “Appatigha rupa” means those that the five physical sense faculties cannot make contact with. They are experienced directly by the mind (via mana indriya in the brain.) “Appatigha rupa” are the “dhammā” or “dhamma rupa.”2. “Sappatigha rupa” are above the suddhatthaka stage.
– “Appatigha rupa” are below the suddhatthaka stage. They can be represented by various terminologies: kamma bija, kamma bhava, kammic energy, etc.3. Each sensory event (with abhisankhara or without) is registered in the nāmaloka (viññāṇa dhātu)
– Only those associated with abhisankhara (i.e., with kammic energy) lead to “dhammā” or “dhamma rupa.”4. “Sappatigha rupa” are located in specific places in world. A tree is in a specific place.
– On the other hand, “Appatigha rupa” does not have specific spatial locations. They are in the nāmaloka (viññāṇa dhātu) that pervades all space. Thus, “dhammā” can come to mind even if one is at the other end of the universe!Dosakkhayo asked:
“In this context, sensory faculties mean ayatana. Right? Or include indriya too?”Sensory faculties BECOME ayatana when used with lobha, dosa, or moha in mind.
– For example, eyes are used as indriya when one looks at a person to figure out who it is.
– But if one looks at a beautiful person with kama raga, one is using eyes as ayatana.
– Arahants never use their sensory faculties as ayatana, only as indriya.“I’d like to know why the paccuppanna rūpakkhanda excepted.”
– Yes. That should not be excluded. It takes a fraction of a second for the “image of a rupa” to go through the mind, and it is instantly registered. I will delete that sentence tomorrow.“I am still looking for the key criterion to distinguish between nāma and rūpa. Why rūpakkhanda is not nāma? I am asking this question because rūpakkhanda was not mentioned.”
– The mind can “see” rupakkhandha, i.e., it can “see” the shape, features, etc. of a rupa.
– For example, when we see a tree, the mind sees it with its trunk, branches, leaves, etc.
– However, only the “necessary ingredients (vedana, sanna, sankhara, vinnana) that can “re-create” that “image of the tree” is preserved in the namaloka as namagotta. When those ingredients are reflected back to the mind as “dhammā,” the mind can re-create the “image of the tree.” In other words, namagotta are NOT rupakkhandha.The post, “Difference Between Physical Rūpa and Rūpakkhandha” could help figure it out.
I think it would be easier to think about it the following way.
1. Nāmaloka (viññāṇa dhātu) consists of the four mental aggregates: vedanakkhandha, saññākkhandha, saṅkhārakkhandha, and viññāṇakkhandha.
– Part of it (associated with kamma viññāṇa) is “energized.” It has kammic energies created by kamma viññāṇa.
– The rest has no associated energy; those are only memory records.
– Now, we also need to realize that “memory records with kammic energy” keep losing kammic energy with time and get added to the part without energy.2. In that sense, the two categories do not stay separated. There are two categories, but the “energized nāmagotta” keeps moving into the other category over time.
– But more “energized nāmagotta” are being created as one cultivates abhisankhara.
– Of course, even more “non-energized nāmagotta” are also being created as we live our lives. Each experience is added to nāmagotta.I thought about this issue some more.
– The situation becomes even clearer if we put it in the following way.1. At the first level, nāmagotta are the four “nāma” aggregates: vedanakkhandha, saññākkhandha, saṅkhārakkhandha, and viññāṇakkhandha.
2. One part of nāmagotta is associated with vipāka viññāṇa. They don’t have kammic energies. They are “memory records” without any associated energy.
– The other part of nāmagotta is associated with kamma viññāṇa. Those are dhammā that can bring vipāka. They also belong to “memory records” but have associated kammic energies and can bring vipāka on their own.3. Thus, regardless of whether they have associated kammic energies or not, all of viññāṇakkhandha contribute to nāmagotta.
4. If anyone has questions/comments, please post. The more we discuss, the clearer it becomes.
– Some may not have thought about such details.
– Of course, one can get to the Sotapanna stage without getting into such details. The critical part is to realize this world’s unfruitful/dangerous nature (in the rebirth process.)The following sentences edited 9/25/22: That is not entirely correct. that was due to a mistake I made. The correct way to say it is as follows: Namagotta or memory records include both records with and without kammic energy. Each sensory experience and our response to them are included in namagotta (all vedana, sanna, sankhara, and vinnana associated with every experience AND response). Some of them embed kammic energy when ABHISANKHARA was involved, i.e., when KAMMA VINNANA was involved. Those latter kind are namagotta with energy, i.e., dhammā. I later explained it in my next post below.
1. Furthermore, the ability to “activate” (and, thus, recall) specific parts of namagotta depends on the mind.
– Those who cultivate higher jhanas and develop abhinna powers can recall many past lives, for example. In the earlier analogy, this corresponds to having a “stronger flashlight.”
– A Buddha can recall as many past lives as he wishes.2. Some average people can recall events in their current lives in great detail.
– See “Search Results for: HSAM”
– This is a very interesting subject. It is also an informative subject where one can gain insight.You wrote: “Okay. So everything I wrote above(except rūpakkhanda) belongs to one of these two categories(“dhammā below the suddhāṭṭhaka” and “namagotta”). Right? Did I miss anything?”
Yes. Everything you wrote was correct. Very good. You have a good understanding.
You wrote: “I know that vedanakkhandha, saññākkhandha, saṅkhārakkhandha, and viññāṇakkhandha are preserved permanently in nāmalōka, but rūpakkhanda are not. And I don’t know why rūpakkhanda can not be preserved even though it is mental. (I wonder why this is.).”
That is an excellent question.
1. Rūpakkhanda is preserved in nāmalōka as namagotta. It is just a record, without any energy.2. So, there are two types of entities in the nāmalōka: (i) dhammā with kammic energy and (ii) namagotta without energy.
– dhammā can “come back” to our minds on their own. That is how kamma vipaka takes place. When the conditions are right, they bring vipaka.
– namagotta CAN NOT come back on their own. If we want to recall something, we must try to recall that particular memory. That requires a bit more explanation. I will try to explain it as simply as possible because it is important to understand.3. How do we recall memories?
– When we try to recall a past event, the mind SENDS OUT a request to nāmalōka or viññāṇa dhātu.
– Depending on the strength of that “signal” sent out, it MAY reflect that particular memory back to the mind. If the strength is enough, it is captured by the mind via “mananca paticca dhammeca uppajjati mano vinnanam.” Thus, it comes back as a dhammā because it gained energy from the signal that the mind sent out.
– Let me give an analogy.Suppose we enter a dark room in a dark house with a chair sitting in a corner. We cannot see the chair or anything else in that room. That is the analogy of a namagotta that we are trying to recall.
– Now, if we had a flashlight, we could turn it on and direct it to the chair. Now, that light will bounce back from the chair, and we will be able to see it.
– That light beam from the flashlight is analogous to the “mind signal” sent out to nāmalōka in #3 above.Suppose we enter the same dark room where a small lighted candle is sitting in a corner.
– We can see that lighted candle without the aid of a flashlight.
– Light from the candle itself is enough for us to see it.
– That lighted candle is like dhammā can “come back” to our minds on their own (see #2)I hope that analogy can explain the difference between namagotta and dhammā.
– Let me know if anyone has questions.
– I am glad that Dosakkhayo asked this question. It is good to understand that detail.1 user thanked author for this post.
1. The only “rupas” (at or above the hadaya vatthu/suddhatthaka stage) in mano loka are the hadaya vatthus of the arupavacara Brahmas.
– A hadaya vatthu is right at the suddhāṭṭhaka stage.
– It cannot be seen by anyone but a Buddha.2. Ancient yogis were able to “see” rupavacara Brahmas. But they could not see arupavacara Brahmas.
– That is why the term “arupavacara” came to use.
– Of course, there are no other rupas at or above the suddhāṭṭhaka stage in the arupavacara realms.3. Hadaya vatthu of arupavacara Brahmas do not belong to viññāṇa dhātu.
– Only dhammā below the suddhāṭṭhaka AND namagotta (memory records) belong to viññāṇa dhātu.Yes. These word-by-word translations can lead to a lot of confusion.
– Most translators use a “mechanical way” to translate suttas. They have certain Pali words associated with certain English words, and just “plug in” the English word for the Pali word!
– Wherever the word “atta” comes, they translate that as “self.”1. “Atta/anatta” can have many meanings depending on the context. There are two main groups.
– Some meanings of “anatta” are associated with “having no essence.”
– The other means “not worth to be taken as mine.” The deeper meaning there is nothing in this world (including one’s body) is associated with an entity like a “soul.” Those below the Sotapanna Anugami stage (i.e., without comprehension of anicca, dukkha, anatta OR Paticca Samuppada) should go with the first version. Before one comprehends Paticca Samuppada, it is not advisable to think too much about its deeper meaning.2. “suñño” or “suñña” literally means “empty.”
– However, “‘suñño loko” does not means “the world is empty.” Of course, the world is NOT empty.
– The meaning of that verse is “the world is empty of anything substantial or worthwhile.”
– We attach to things in this world with the view and perception that those things are of value. Then we may even do immoral deeds in pursuing them.
– The first step in Paticca Samuppada is “avijja paccaya (abhi)sankhara.” We think, speak, and do things with that ignorance (avijja). All those mano, vaci, and kaya sankhara lead to “bhava paccaya jati” and “jati paccaya jara, marana, etc.” or the “whole mass of suffering.”
– Thus, the sutta explains that it is unwise to pursue things without value and get into trouble!3. If we take the verse, “Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā” it needs to be understood in the above context.
– “attena” in the above implies “cakkhu (not just the physical eyes) is not of true essence/value” especially when used in accumulating akusala kamma. attaniyena means it is also not wise to “take it as mine.” But this sutta is not suitable for those starting because it may lead to confusion (“What do you mean the eyes are not mine??” is a reasonable response! The sutta does not say that; but this requires a lengthy explanation. Basically, I need to start teaching Paticca Samuppada here!)
– Thus, explaining the sutta reasonably will take at least an hour-long discourse.
– The key point is that before trying to understand these suttas, it is necessary to understand Paticca Samuppada (PS.)
– Thus, instead of reading badly translated suttas, it is better to spend time trying to understand PS. Once one understands PS it will be much easier to understand many suttas.
– See the discussion at, “What if Nibbana Is not the Final Achievement?”4. A good starting point could be “Paṭicca Samuppāda in Plain English.”
