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I don’t want to encourage people to go off on tangents. But those who have the above mindset to explore new avenues of collecting and processing information this thread could be helpful.
I am trying to decide on a “note-taking app.” The “Obsidian app” proposed by Dosakkhayo seems to be good, and I just ran into another called “Napkin”:
I have made a few revisions to the post, “Kamma and Saṅkhāra, Cetanā and Sañcetanā.”
But I think it is time to write a series of posts on the following topic.
– Arising of citta (loosely translated as “thoughts”) is a purely mechanical process. It happens within a billionth of a second.
– Then how is it that we have “willpower” to change our destiny?
– That requires systematic analysis. There is sufficient background material on the website, and there are enough people who will be able to follow.It is primarily humans who have willpower.
– For example, animals are essentially robots who instinctively respond to sensory inputs (arammana.) But that is not to say they don’t have feelings. They do, and they suffer tremendously. But they are helpless (that is the true meaning of “anatta“) because they cannot alter their destiny.
– Even most Devas and Brahmas are like that. They enjoy their mental states until the sustaining kammic energy runs out. Of course, Devas and Brahmas with magga phala do have willpower because their gati have been permanently altered (no going back to bad gati.)
– That is why the Buddha said that human bhava is precious and not to be wasted!
– Those interested in the new series may want to grasp the essential aspects of Abhidhamma in the Abhidhamma section.Yes. The post you mentioned above is related too. I can try to revise it tomorrow. Please feel to ask more questions so that I can incorporate them.
Good observation.
Fundamental Concepts:
A set of cetasika arise automatically according to gati/arammana. There are 52 cetasika, but 25 are good (sobhana) cetasika that arise with “good gati” and 14 bad (asobhana) cetasika associated with “bad gati.” Six cetasika may arise with good or bad gati, and seven “universal cetasika” arise with every citta.
– Two of the universal cetasika — vedana and sanna — also arise according to one’s gati; the other five are “managerial cetasika” doing various functions; cetana is one of those.
– Thus, cetana is a universal cetasika in EVERY citta. It is the cetasika responsible for putting together all relevant cetasika ACCORDING TO one’s gati and the particular arammana (sensory input.)
– Cetana does its work automatically, within the rise of the citta (< billionth of a second.) The initial set of cetasika arising in response to an arammana define mano sankhara. - If the mind attaches to that arammana, it may start adding more good or bad cetasika while doing vaci sankhara. - That process may be intensified with kaya sankhara. See "Cetasika (Mental Factors)” and “Saṅkhāra – What It Really Means”
– May be I should write a post on those connections? The above two posts may not show the connection.Thank you for your kind words, LDF.
– I am impressed that you read the series on “Origin of Life” a few times!1. I was born to a Buddhist family. I remember attending the Sunday “Dhamma school” at the village temple, taking precepts on Poya (Full Moon) days, and regularly visiting the temple to offer flowers/incense to the Buddha, followed by listening to a discourse by a bhikkhu.
– After I started attending Ananda College, one of the premier Buddhist schools in Sri Lanka, such activities were reduced. But Buddhism was taught through high school. Then I went through four years of undergraduate studies focusing on physics.2. From my early years, I wanted to “get to the bottom” of any subject, and thus I read everything I could get my hands on. I think that mindset led me naturally to specialize in physics. I came to the United States for graduate studies and have been here since then. I worked at the Oak Ridge National Laboratory after getting my Ph.D. and taught a few courses at the close-by University of Tennessee, Knoxville.
3. Even though I liked doing research, I was getting “burned out” with administrative responsibilities and keeping up with environmental compliance activities. So, I took early retirement. I started reading widely again and naturally started thinking seriously about Buddha Dhamma. I had the essential background, but there were many “unanswered questions.” Thanks to the internet, I could listen to discourses by many prominent bhikkhus in Sri Lanka and elsewhere.
4. That went on for almost five years before I listened to a discourse by Venerable Meewanapalane Siri Dhammalankara on July 31, 2013. That discourse changed my life. I immediately realized that it was Buddha’s teachings. Within a few months, I went to Sri Lanka, met a few people (including that Thero), and gathered some recommendations. By that time, I learned that Waharaka Thero had uncovered the true teachings several years prior. Even though I made a couple more visits to Sri Lanka since then, I was never able to meet Waharaka Thero.
5. Soon after I visited Sri Lanka in 2013, I started working on this website. I knew nothing about operating a website but was able to launch it on January 1, 2014. I wanted to share what I had learned, especially with those who could not listen to those discourses in the Sinhala language.
6. I want to mention some things that may benefit others, particularly young people like you.
– One must have an interest in pursuing any subject. If someone is not interested in Buddha Dhamma, that is because one does not have the necessary background. It takes effort to set up that background, especially in the Western world. When engaged in the “rat race” trying to experience maximum sensory pleasures (and how to pay for such activities), there is hardly any time left to investigate issues like the “meaning of life.”
– Are we here just for a brief time? Why are we here? Did it happen without a cause, or can everything in this world be explained logically?
– That is why I think reading the “Origin of Life” section will be beneficial, especially for those with such an interest.
– However, some already have faith in the Buddha (and his Dhamma) and may not be interested in such analyses.7. In either case, I highly recommend taking notes while reading or listening to Dhamma.
– I have done it from my school days (on any subject). Even if I may not read some of them, just writing down what one learns helps get it into “long-term memory.” I have accumulated a pile of notebooks from Waharaka Thero’s discourses. I recently glanced through them and saw that I had taken notes of the same discourse a few times in some cases (unknowingly.) But the interesting point is that my latter notes are much better; they were taken with a better understanding.8. Explaining a concept to others is another way to clarify/solidify one’s understanding. But before trying to explain verbally, write down at least in point form. When you try to express an idea, you may realize that more questions need to be answered.
– Furthermore, as one’s understanding grows, one can see the errors one may have made in the early days. I see that there are early posts on the website that require re-writing or revision.9. There is always room to improve. Only a Buddha knows everything perfectly. But it is an exhilarating experience to advance on the Path as things become clear more easily. Now I can read an earlier post of mine or a sutta translation by another person and see the flaws right away, in most cases. It is just that it takes time to organize my thoughts and write.
I may add a few things to this comment in the future if anything else comes to mind, especially if it could benefit others.
11/24/22:
10. Regarding #7 above, it is NECESSARY to summarize what you learned in your own words. Just copying and pasting quotes directly from the source is useless.
11. If one would like to learn Buddha Dhamma at a deeper level (which is not necessary), it is essential to learn a bit of Abhidhamma. Abhidhamma is not different from Buddha Dhamma but is a systematic analysis of Buddha Dhamma.
– Some issues that may not be resolved within the Sutta Pitaka can be resolved with Abhidhamma.12. Related to #11 is the following that I also mentioned in another thread at the forum. It is time to write a series of posts on willpower and the human mind.
– Arising of citta (loosely translated as “thoughts”) is a purely mechanical process. It happens within a billionth of a second.
– Then how is it that we have “willpower” to change our destiny?
– That requires systematic analysis. There is sufficient background material on the website, and there are enough people who will be able to follow.It is primarily humans who have willpower.
– For example, animals are essentially robots who instinctively respond to sensory inputs (arammana.) But that is not to say they don’t have feelings. They do, and they suffer tremendously. But they are helpless (that is the true meaning of “anatta“) because they cannot alter their destiny.
– Even most Devas and Brahmas are like that. They enjoy their mental states until the sustaining kammic energy runs out. Of course, Devas and Brahmas with magga phala do have willpower because their gati have been permanently altered (no going back to bad gati.)
– That is why the Buddha said that human bhava is precious and not to be wasted!
– Those who are interested in the new series may want to grasp the essential aspects of Abhidhamma in the Abhidhamma section.2 users thanked author for this post.
Yes. I hope to write at least double what I have written so far.
– They include both Sutta Pitaka and Abhidhamma. Also, I am constantly learning new ways of looking at concepts.Compare that to what the Buddha told bhikkhus in the “Sīsapāvana Sutta (SN 56.31)”
“The Buddha took up a few siṁsapa leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?”
“So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are not beneficial and irrelevant to attaining Nibbāna. Therefore I have not taught them.”
– But what I need to write down will be beneficial, even though I may have grasped only a fraction of what the Buddha taught.– By the way, if you have not read the series on “Origin of Life” you should read it. It explains why there can be no beginning to life.
– Some people worry about whether artificial intelligence (AI) is possible. It is not. All life in the universe has been there from a “beginningless time.” It is not possible to create a brand-new life. While there is an unbroken “dynamic lifestream,” no soul is traveling the samsara (rebirth process): “What Reincarnates? – Concept of a Lifestream.”
– Even if an infinite number of beings attain Nibbana, there will always be an infinite number of them left. Scientists have also confirmed the existence of “levels of infinities”: “The Infinity Problem in Buddhism”
– Many such interrelated issues can be explained so that people would not be distracted by such matters. That will build faith in Buddha Dhamma and allow one to focus on the main goal: “stop future suffering in the rebirth process.”
– So, I intend to build on the series on the “Origin of Life,” too.P.S. Even if something happens to me and this website becomes non-operational, the “puredhamma Netify App” developed by Seng Kiat can last for many years. It does not require a website: “Pure Dhamma: A Quest to Recover Buddha’s True Teachings.”
– Also see “Pure Dhamma Essays in Book Format”
– Much merit to Seng Kiat and his family for his ongoing efforts!Welcome to the forum, Dan.
Yes. In the above comments, I (and others) have described in detail many issues with Goenka-type meditation programs. They can bring temporary calmness but do not help stop future suffering.
Thanks, Tobi. It is good to discuss these issues since other people may have similar questions. Following is my initial response, and I may keep revising it during the day to avoid multiple posts.
– Please wait until later today to ask follow-up questions (12 hours from this post.) I can answer any questions after that.1. I don’t have doubts whether Burkhard Heim`s theory is consistent with the CURRENT string theory or any other proposed theory. String theory is just that, an unproven theory: “String theory”
– My argument is that ALL scientific theories up to date have been either rejected or revised. New theories can explain more, but then scientists discover more phenomena that are not consistent. Einstein’s theories replaced Newton’s theory of gravitation. However, Einstein’s idea about locality has been proven wrong, and the recent Nobel Prize was awarded for that. See my post on this thread on November 17, 2022 at 5:29 pm.
– All scientific theories either exclude mental phenomena or try to accommodate them forcefully (e.g., thoughts arise in the brain) or explain abstractly (e.g., the theory you quoted).2. In contrast, Buddha’s explanations are radically different. It is a paradigm change compared to all current scientific theories based on “materiality.”
– In a post above, I provided one reference describing that, and here is another simpler one: “Dhamma and Science – Introduction.”3 (a). Now, let me answer your questions raised at the end:
First question: “1. Mano the mind. Is Hadaya Vatthu + viññāna correct? In my theory, I only gave the Mano coordinates, i.e., a location with x5 + x6 in the universe. The processes remain the same PS, etc.
Where can I find something about the Javana power?”Hadaya vatthu is the “seat of the mind,” i.e., that is where thoughts arise. Viññāna is another name for thoughts (but there are different types of viññāna; some are just consciousness or “being aware,” and other types have expectations.) See “Viññāṇa – Consciousness Together With Future Expectations.”
– Hadaya vatthu has the smallest amount of matter in Buddha Dhamma. It is less than a billionth of the size of an atom in science. That hadaya vatthu can be created only by kammic energy. A human’s hadaya vatthu differs from an animal’s. I cannot explain all that, even in many posts. But a good starting point could be “The Grand Unified Theory of Dhamma.”
– Einstein failed to accomplish his goal of a Grand Unified Theory. No such theory is possible without the mind playing the dominant role. That ultimate theory is Buddha Dhamma.
– Of course, just saying that would not make it so. But by scientific standards, Buddha Dhamma has withstood all scientific findings, whereas science makes revisions (or proposes new theories) to accommodate new findings.
– As for dimensions, Buddha’s differs from the picture you propose. There is a way to divide everything in this into six categories: four great elements (pathavi, apo, tejo, vayo), space element (akasa), and viññāna dhatu. All material objects are made of the four great elements and are located in the space element. Viññāna dhatu incorporates all mental phenomena. Understanding these concepts would take a significant effort, especially because it is a different paradigm.3 (b) Second question: “4. In which sutta or where is this point described? Does the mind create those dhammā with thoughts (saṅkhāra.)?” That question is regarding “The mind creates those Dhammā with thoughts (saṅkhāra.)”
This is getting to the full explanation of 3 (a) above. You have reached the right point, the crux of the issue!
– Again, this is not something I can explain in a comment like this or even with many posts. This whole website is about that.
– It has taken me over eight years to assemble the posts on the website. But there is much more, depending on how deep I want to go.
– Let me give an example. Any scientist (like your friend) had to spend many years learning basic concepts until he could start understanding string theory. Buddha Dhamma is much more profound/more complex than any theory scientists will ever have if one takes a theoretical approach (i.e., the Abhidhamma approach.) There are no suttas that explain Abhidhamma. The Pali Canon has three parts, two of which are Sutta Pitaka and Abhidhamma Pitaka; the third one, Vinaya Pitaka, is mainly for the bhikkhus. A brief summary at “Preservation of the Buddha Dhamma.”
– However, there is a simpler way to follow the Buddha’s Path and get to Nibbana. That is to take a “practical approach” explained in the suttas. It starts with teaching how to live a moral life first. The second step is to get rid of the first level of wrong views about this world (ten types of miccha ditthi.) The final step is to get rid of the deeper level of wrong views about this world (that pursuing sensory pleasures can only lead to eventual suffering in the rebirth process.) See, for example, “Is It Necessary for a Buddhist to Eliminate Sensual Desires?”
– You asked: “What is the connection between the process of creation (Saṅkhāra) and attaining Nibbana?” One needs to understand Paticca Samuppada to get the basic idea. The basic idea is briefly explained in “Distortion of Pāli Keywords in Paṭicca Samuppāda.” But, of course, it requires much more detail.3 (c) Final set of questions: Here is the basis. Any sentient being lives in this world (going through the rebirth process) until attaining Arahanthood. At the death of that Arahant (Parinibbana), that sentient being leaves this world, i.e., is not reborn in any realm of this world.
– Another way to say that is: “Existing in this world” and “in Nibbana” are mutually exclusive. One can be either in this world or in Nibbana (after Parinibbana.)
– Nibbana cannot be described in the terminology of this world. The Buddha emphasized the following. This world has both pleasures and suffering. Pleasures dominate suffering in the realms above the human realm (i.e., in Deva and Brahma realms.) Suffering dominated pleasures in the lower four realms, including the animal realm. The human realm has pleasures and suffering. The problem is that MOST rebirths are in the four lowest realms! Nibbana is suffering-free. That is all anyone can say about Nibbana. Nothing in this world (people, Devas, houses, mountains, stars, ..) is there in Nibbana. See, for example, “Nibbāna “Exists”, but Not in This World”
– Your question: “When someone attains Nibbana, is the universe still there for all other living beings?” Yes. There are an infinite number of beings in the universe. See “The Infinity Problem in Buddhism.”
– Your question: “If we go to Paranibbana, do we disappear from the universe?” Yes. As explained above.
– Your question: “Will the universe remain after this?” Yes. As explained above.4. There is a lot of material condensed in the above comments. Please make a list as you read and refer to relevant post(s) if you have questions. As I said above, it will not be possible to understand everything even after reading those posts. But we need to start somewhere. I will be happy to answer any questions.
“Jha = to burn, ana (from anapanasati)? = taking in the Noble 8 fold path.”
I am not sure. Indeed, there is no contradiction.
Tobi asked: “Only the Buddha Dhamma brings us to Nibbana, all other theories are just crutches. That includes point 3 as well.
“Manōpubbangamā Dhammā..” is in this context and also on the page dhammā…..with ā not lowercase?”Yes. Two meanings.
– Dhamma (with uppercase D and no long “a”) refers to teaching. Buddha Dhamma means “teachings of the Buddha.’
– Dhammā (with a long “a” and normally lowercase d) refers to “things that bear/sustain worldly things.” That is what comes in the phrase “Manōpubbangamā Dhammā” since everything in this arises with the mind as the precursor. See “The Origin of Matter – Suddhāṭṭhaka” and “What are Dhammā? – A Deeper Analysis.” These are a bit deeper discussions and may require understanding fundamental concepts in Buddha Dhamma.Thank you, Tobi.
I watched the video “6 Dimensions in Color.” I also glanced through the document that you emailed me. In the following I will list the major contradictions of this theory with Buddha Dhamma.
1. This theory also tries to DERIVE mental aspects. The higher two dimensions are attributed to the mind in a subtle way, but it is abstract. In Buddha Dhamma, one starts with the mind: “Manōpubbangamā Dhammā..”
– In other, more mainstream scientific proposals, mental aspects are attributed to the brain. This theory is different, but it also does not give the predominant role to the mind but tries to DERIVE it in a subtle abstract way.2. In the write-up you sent me, you gave NUMBERS to represent the universe’s size and lifetime.
– In Buddha Dhamma, both are infinite. It is impossible to derive such numbers.
– If the principle of causality is true (the basis of Buddha Dhamma AND modern science), one cannot trace a “beginning to sentient life” and hence to the universe.
– As modern science has illustrated, the boundaries of space are limited only by technology. The most recent telescope can look deeper into space, but that is not a limit.3. It is fruitless to try accommodating this theory — or any other theory — to Buddha Dhamma.
– There is no need to do that since Buddha Dhamma is self-consistent. See “Buddha Dhamma: Non-Perceivability and Self-Consistency” No other theory can provide any more insight than what is already there in Buddha Dhamma.
– All such efforts are just a waste of time. Such efforts will only take precious time away from pursuing Nibbana: “Nibbāna “Exists”, but Not in This World”Tobi wrote: “The Burkhard Heim page can be changed from German to English”
Thanks. I took a quick look at it. I did not see a post specifically on the double-slit experiment.
– Anyway, I got the impression that his model is not good either.I am not specifically interested in these explanations. But the conclusion of these experiments is that nature is “non-local,” meaning far apart events (even separated by across a galaxy) can be correlated. They can influence each other instantaneously! Meaning such events are not limited by the speed of light, as Einstein envisioned.
– The recent Nobel prize award was for the confirmation of that “non-locality.”– My interest is that it is the exact mechanism under which the laws of kamma operate! When a human dies (cuti) on Earth’s surface and grasps a Deva existence (patisandhi), a Deva appears in the corresponding Deva realm instantaneously. There is no time delay
– Cuti and patisandhi are only apart by less than a billionth of a second (time between two consecutive cittas.)1 user thanked author for this post.
Yes. “Jhā” is to burn, specifically “burn defilements (raga, dosa, moha).
One gets to Ariya jhana by actually “burning,” but anariyas do not burn but suppress those defilements.
– That is why in the “Sandha Sutta (AN 11.9)” the Buddha admonished bhikkhu Sandha that he should meditate like a “thoroughbred horse” and not like an inferior horse.
– Those anariya jhanas attained by suppressing defilements are useless, just like an inferior horse.
– See “Jhāna, Jhāya, and Jhāyi – Different Meanings”“Dhammapada verse 371”
– In the English translation there, “Jhāya bhikkhu mā pamādo” is translated as “Practice absorption, don’t be negligent!” But a better translation is “burn defilements (not just suppress) without delay!”
– The rest of the verse is even more critical: “Do not delight in sensory inputs with kāmaguṇa” (because that can lead to rebirth in the apayas). “where you get to swallow hot iron melts (molasses)!” “And when it burns, don’t cry, “Oh, the pain!”
– The last two lines refer to the unimaginable suffering present in the apayas.The next verse is that quoted by TripleGemStudent (TGS): “Dhammapada 372”
– Now we can see that the explanation by TGS also makes sense with the preceding verse.We have cultivated anariya jhana an uncountable times in the rebirth process. In fact, ALL living beings on this cakkavala will get to cultivate jhana at the end EACH maha kappa and thus be reborn in a Brahma realm.
– That is why it is USELESS to do breath meditation and cultivate anariya jhana! However, one can use that temporary samadhi state to get to Nibbana by comprehending the anicca nature of such anariya jhana.Hello Tobi,
I cannot read the German website you quoted. But here is a brief article on Wikipedia: “Heim theory”
The description you quoted above involves an electron absorbing/emitting photons. But there is no need for such mechanisms.
– This experiment has been done on electrons and photons separately, i.e., similar interference patterns have been observed when the experiment was done with a single electron or a single photon.
– Also, whether this experiment has anything to do with consciousness is a separate issue. (It does not)
– The question of whether a photon is a particle or a wave has also been resolved: “Photons Are Particles Not Waves”
