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The following is not a word-by-word translation. I will try to convey the meaning.
What is the “great danger (“mahabbhayan“)” (in the rebirth process)?
The great danger is suffering (in the rebirth process).Suffering is two-fold: physical (felt by the body) and mental.
– Physical suffering is pain (due to injuries, sicknesses, etc.)
– Mental suffering is “domanassa vedana” arising in mind.Suffering is three-fold: Dukkha dukkhatā, saṅkhāra dukkhatā, vipariṇāma dukkhatā.
– From those three, “the great danger” is “saṅkhāra dukkhatā.”
– That is because the rebirth process is maintained by saṅkhāra generation (via “avijjā paccayā saṅkhāra.”) Thus, once overcoming the saṅkhāra dukkhatā the other two are also removed, and one will get to Nibbāna (Saṅkhāradukkhatāya pana loko anupādisesāya nibbānadhātuyā muccati,)The post that discusses the three types of suffering is: “Introduction -2 – The Three Categories of Suffering.”
Dhātu is conventionally translated to English as “Element.”
– But, the real meaning (depending on context) comes with a broad understanding of different concepts.There are several “Dhātu Suttas” that state various aspects.
– First, take a look at them to get a general idea.
– I will try to write a post on it. It is a deep subject, but it is probably the right time to get into it. There are enough people who are at a level to understand.5. “Dhātu Sutta (Iti 51)”
I have arranged them roughly in an “ascending order” based on the “depth.” But that is subjective.
Take the time also to read the following posts (and references in them as needed) and ask questions. I hope others will get involved too. That may help with writing a post. But it may not be necessary to write a post.
Relevant Posts:
– Not necessarily in order. The point is that dhātu, “gati,” “bhuta,” “suddhāṭṭhaka,” are related and arise via Paticca Samuppada.
– Understanding that helps stop those processes and get to the “ultimate element” of Nibbana.Our Two Worlds: Material and Immaterial
The Origin of Matter – Suddhāṭṭhaka
Bhūta and Yathābhūta – What Do They Really Mean
“Is there another usage of dhātu?”
Yes. Words can have different meanings depending on context.
That is true not only in Pali but in many languages. Following are some examples:
I left my phone on the left side of the room.
The baseball pitcher asked for a pitcher of water.
The committee chair sat in the center chair.
The crane (a bird) flew above the construction crane.
She will park the car so we can walk in the park.The answer becomes clear when you list the factors involved in “recalling a memory.”
1. All memories (namagotta) from eons ago are in vinnana dhatu and will always be there.
– That is why a Buddha can recall any event in the past as far back as he wants.
– See “Where Are Memories Stored? – Viññāṇa Dhātu”2. Hadaya vatthu is the seat of the mind. It is the major component of gandhabba. Gandhabba is inside the physical body, and the hadaya vatthu (together with the five pasada rupa) is located close to the physical heart (not inside the heart).
– Memories from the vinnana dhatu (in the external world) come through the mana indriya in the brain. Of course, science is not aware of that.
– Thus, even though the brain is not where the memories are (as scientists believe), the brain plays a significant role in extracting memories.
– See “Brain – Interface between Mind and Body”3. Thus, the ability to recall memories depends on the brain. In the worse case, a person with Alzheimer’s disease may not be able to recall much of anything.
– Average humans can recall mostly events from this life, not all of them.
– But, few people have exceptional memory recall (HSAM). That supports the idea of all memories (namagotta) remain intact in vinnana dhatu. See “Recent Evidence for Unbroken Memory Records (HSAM)”4. Therefore, this “misinformation effect” of not being able to recall memories correctly is to do with the brain.
– All average humans have that issue to some extent.
– Those with HSAM have brains that can recall past events in this life with high accuracy due to what is called “punna iddhi” or a type of kamma vipaka. It is not that they have higher intelligence, as mentioned in that post.
– We know that some children can recall one or two past lives.
– But if one can cultivate abhinna powers by cultivating higher jhana, one will be able to recall even past lives. Some yogis can recall many past lives, but none can recall lives far back as a Buddha.Part 1 of Jorg’s questions:
5. “pamukha” means “coming first”. “samādhi pamukhā sabbe dhammā.” means “samādhi comes first (when creating) all dhammā.”
– Note that micchā samādhi leads to generating “bad dhammā“, for example, bad rebirths.6. “adhipati” means taking control or one who is in charge.
– So, Sutta Central translations are not too far off.7. “Uttara.” You are right: “‘Incomparably better’ seems to be more fitting.”
– For example, “uttarimanussadhamma” refer to “extraordinary or superhuman qualities,” for example, jhana and magga phala.8,9. are in different contexts.
“vimutti sārā sabbe dhammā’ means “release (Nibbana) is better than all dhamma.
“amat’ogadhā (amata ogadhā) sabbe dhammā” means similar since “amata” is Nibbana.
They are results.
– “paññuttarā (paññā uttarā) sabbe dhammā” is the way to get to Nibbana.
– P.S. Note that dhammā lead to “things that exist in this world” especially creating “new bhava” leading to rebirths. That happens via Akusala-mula PS. Buddha Dhamma means “bhava uddha dhamma” or “stopping future rebirths.” That is done via Kusala-mula PS, which requires “paññā” to some level to get started. Paññā is optimized at the Arahant stage when no more akusala citta (to do abhishankhara with avijja) can arise in mind.Part 2 of Jorg’s questions:
I think the main point is that AN 9.14 get into the details.
– It gets into the details of how dhammā are created via Paticca Samuppada; here, dhammā are essentially kammic energy (bhava) created by the mind starting with “avijja paccaya sankhara.”
– But in reality, PS gets started when an arammana comes to mind. It is at the “tanha paccaya upadana” step (once one gets attached to an arammana) that one starts doing (abhi)sankhara with “avijja paccaya sankhara.” See, “Difference Between Tanhā and Upādāna” The chart in #12 is important. The first several posts in “Worldview of the Buddha” explain that in detail.The sequence is arammana>phassa>vedana>samphassa>samphassa-ja-vedana>tanha>upadana, at which stage it goes to “avijja paccaya sankhara” (see the chart of #12 as mentioned above) and start:
avijja>(abhi)sankhara (with vitakka/vicara)>vinnana>namaupa, and on to bhava.
– That is highly condensed. You can read those posts “to dig in deeper.” But you have the right idea.Your explanation is good. I tried to add a bit more information.
P.S. “Vitakka” means to start “internally debating” what to do about an arammana (that one just got attached to.) “Vicara” means to stay there and continue that process generating more “namarupa.”
– Think about what happens if you get stuck on the idea of buying a car. You will be ‘daydreaming” about the types of cars you would like. That is engaging in vitakka/vicara.
– By the way, vitakka/vicara involves kama/vyapada/vihimsa saṅkappa. The opposites are savitakka/savicara. See “Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra.”#1. Earthquakes are because of the motion of the tectonic plates.
#2 and #3. Scientists know nothing about the Earth’s structure below a certain depth. Everything else is just speculation (but based on current theories).
We tend to give too much credence to “scientific theories.” They are theories, not necessarily facts.
– For example, Newton’s theory of gravitation was supposed to be the truth at one time.
– But now, it holds only under certain conditions, and Einstein’s general theory of relativity is supposed to hold on a large scale.I will try to follow the rules below for revised posts.
1. If there are major revisions, it will say “re-written.”
2. If there is a specific and critical change in just one or two bullet points, they will be identified.
3. If only minor changes throughout the post, it will say “revised.” Of course, there could be some important changes, but I will not be able to itemize them. So, it will be good to at least scan the post.
I have a list of revised posts to be posted tomorrow. Some of them may not be according to the above rules.
– By the way, a list of revised posts (together with a new post) will be posted in “General Information and Updates -2” each week.I don’t think you wrote any Pali words incorrectly.
– It was general advice to all, especially about pronunciation. That is where I don’t have any feedback at all. So, I don’t even know whether it is a significant issue.
– I just wanted to ensure that people know about the “Tipitaka English” convention for writing Pali words. Some newer readers may not even have read those posts.OK. I will keep that in mind.
I will state a specific bullet # (along with the revision date) if it is a critical change.
But if I update an old post, there could be too many “small” changes that cannot be listed.
For example, sometimes I see that a given sentence can be written better, even though it is not a critical revision. There are also instances where I add a link(s) to another relevant post(s).I am not sure whether you have read the following posts. They help understand a writing convention (adopted by early European scholars) that is widely used today to “write Pali words.”
“Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1” and the second part referred to therin.
It may also be helpful to pronounce Pali words correctly. One could read the Pali version of, say “Dhammacakkappavattana Sutta” while listening a good recitation of it:
“Boy Who Remembered Pāli Suttas for 1500 Years” and “Sutta Chanting (with Pāli Text)” have recitation of that sutta.By the way, anyone can use this thread to ask questions on the above or if they have related questions.
– I see some people writing Pali words inconsistent with the above convention.
– More importantly, many pronounce Pali words incorrectly because they are unaware of the above “Tipitaka English” convention. For example, “citta” is not pronounced with “t” as in “top.” Rather it is pronounced with both “t”s as in “Theme”. Also, “c” is not pronounced as in “cat” but with “ch” sound as in “chip.”
– Thus, in standard English, that word may be written as “chiththa.”Good Point. A Sotapanna would have removed all three types of vipallāsa about anicca nature.
I have revised the post. Thank you!
That is wonderful!
– Buddha’s teachings are seeping into you faster. One just needs to get started, and once taken hold, Dhamma will take over.
– In the old days (when I was much younger), cars used to get stalled. A bunch of people needed to give the car a “big push” to get it moving. At a certain speed, the engine will start. After that, you just drive where you want to go. It becomes so easy.
– It looks like you have reached that starting point or may be close.By the way, your English is good too. I remember that you initially hesitated to come to the forum when you wrote emails to me. No worries! You can express yourself well.
The last sentence could be better as:
May all living beings be with the Blessings of the Buddha, Dhamma, and Sangha!May the Blessings of the Buddha, Dhamma, and Sangha be with you on your journey!
1. “So dāna means giving and cāga means generosity, the two are different concepts.”
– They are not really two different concepts. But “cāga” or the desire give may be intensified when one realizes the unfruitful nature of worldly things.
From “Dhammacakkappavattana Sutta (SN 56.11)“:“Now this is the noble truth of the cessation of suffering.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—
yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.”2. “Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.”
– “Macchariya” is “extreme greed.” See #5 of “Cetasika (Mental Factors)”
– “muttacāgo” is to be “released from attachments” and become generous.
– Those are two examples. It will take a long essay to fully explain. But as you learn Pali words, you will be able to glean the meanings slowly.
– The English translation there gives a good general idea.
