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Hello Jorg,
I cannot think of a reason why either mudā or mudhā has anything to do with micchā. Where can the connection be?Dosakkhayo asked: “Can anidassana/appaṭigha nāma turn into anidassana/appaṭigha rupa(dhammā)?”
How can that be possible?
– Kammic energy is created by MIND via abhisankhara.
– How can that happen automatically to a namagotta that has gone to the past?An anidassana/appaṭigha nāma in namagotta is a record in the PAST.
– Of course, if that record is recalled and you get attached to that memory and generate abhisankhara, that can create a kamma bija or an anidassana/appaṭigha rupa(dhammā). But that is a NEW namagotta.I think you need to study the Paticca Samuppada processes. That should be the start. Understand how kamma bija/kamma bhava arise via abhisankhara done with avijja: “Paṭicca Samuppāda in Plain English”
– You can probably start with the third post.
– Once the terms are understood, the first two can be read later.Namagotta includes both anidassana/appaṭigha nāma AND anidassana/appaṭigha rupa (dhammā.)
Think about it the following way.
– Namagotta includes ALL our past experiences.
– Some experiences do not lead to kamma generation and those lead to anidassana/appaṭigha nāma.
– With other experiences, we generate kamma bija/dhammā (via abhisankhara). Those lead to anidassana/appaṭigha rupa (dhammā.)Now, kamma bija/dhammā can lose energy over time (those that have not brought vipaka). Those that brought vipaka lose their energy while bringing vipaka.
– Thus eventually anidassana/appaṭigha rupa (dhammā) end up as anidassana/appaṭigha nāma.I explained this by answering another question from you in a different thread too. You may not have understood it there.
– Please read the above carefully. Quote from above what is not clear and ask questions. It is important to understand these concepts.Is it “mudhā” as in “Laddhā mudhā nibbutiṁ bhuñjamānā” in Ratana Sutta“?
Seng Kiat’s post on January 25, 2018 at 9:42 pm summarizes various aspects of anicca, dukkha, and anatta as listed in “3.9. Vipassanākathā” in the Tipitaka Commentary “Paṭisambhidāmagga.”
– Of course, those can be explained in detail.
– Jorg’s explanation is good. Different people understand words differently. But the point is to see the fruitlessness and danger in remaining in the rebirth process.
– I hope those who still believe anicca means impermanence and anatta means “no-self” will read the above discussion carefully. Buddha Dhamma is deep. It is foolish to resort to the simplest and dumbest interpretations. “Anapanasati” as “breath meditation” is another dumb interpretation.
– As I have explained in several posts, the wrong view of a “me/self” is sakkaya ditthi. It is not “anatta,” even though these concepts are interrelated. Anatta is ending up helpless (especially when born in an apaya) WHEN one has sakkaya ditthi.“Perhaps I had mistakenly extended that Arahant cannot generate javana citta related to akusala to not be able to generate all javana citta.”
1. Yes. It is that.
– In a sensory event, the “Avyākata Paṭicca Samuppāda for Vipāka Viññāṇa” operates also for an Arahant.
– However, javana cittas that arise AFTER the vottapana citta DO NOT arise for an Arahant. See #15 in that post.2. Abhiññā is a different topic. I don’t think we need to get into the details of that. It is a specialized area related to (and goes beyond) jhana.
– I have discussed some aspects (not mechanisms) in “Buddhahood Associated Controversies”
– As the Buddha advised, we need to focus on how suffering arises and how it can be stopped from arising.
– Of course, it helps to discuss some Abhidhamma aspects to see the depth of Buddha Dhamma and the amazing mind of a Buddha who can describe mental phenomena in such minute detail. I think I have done that without getting into abhiññā.
– Not many people can understand the details of Avyākata Paṭicca Samuppāda. As I have stated before, it is not necessary to understand those details if one can understand the basic two types: Akusala-mula PS and Kusala-mula PS (origin of suffering and stopping it).1. All Arahants do not have abhiññā power. In fact, relatively few Arahants had abhiññā powers.
– Cultivating abhiññā is a different area altogether.2. some anariaya yogis had abhiññā powers.
3. To cultivate abhiññā powers, one must cultivate the fourth jhana (Ariya or anariya) first.
– Those Arahants who had abhiññā powers did not cultivate them. Those who had cultivated jhana/abhiññā in recent previous lives automatically ended up with abhiññā powers upon Arahanthood.
– A good example was Cūḷapanthaka Thero. He automatically attained abhiññā powers with Arahanthood.I am afraid I cannot recommend any English texts on Buddha Dhamma. They are all contaminated.
1. Are you certain that you have covered most of the material on this site? You may want to take a look at following sections:
“Living Dhamma”2. Once one gets past the Sotapanna stage, the task is mainly to live life with Anapanasati/Satipatthana based on Tilakkhana:
“Anicca, Dukkha, Anatta”3. In the following thread, there was a long discussion about how to proceed after the Sotapanna stage. Unfortunately, the title does not match the discussion, so it took me a while to find it:
“Vipassana Meditation”
– Read through to the end, and you may find useful information.Yes. “avippaṭisāra” means “one would not be confused about the key concepts of Dhamma.”
– Of course, one may have many questions, but there would be no doubt about how births among various realms arise via anuloma PS and how they can be stopped from arising via patiloma PS.
– That leads to unshakable faith, i.e., “Avippaṭisāralakkhaṇā saddhā.”P.S. I was trying to give the idea.
– “avippaṭisāra” means “not confused.”
– “lakkhana” means “quality/characteristic/feature,” depending on the context. May be “feature” is better suited here.“Saddhā” in the Buddha, Dhamma, and the Saṅgha comes though the comprehension of the true nature of this world (anicca, dukkha, and anatta.)
I have re-written an old post: “Sotapatti Aṅga – The Four Qualities of a Sotāpanna”
Answers to your question, including Q4, are in the above post.
“Kathaṁ vicikicchā na bhavati?” in Q4 means “How does one remove any doubts (about Buddha, Dhamma, and the Saṅgha)“?
– True saddhā comes via removing any doubts about the teachings of the Buddha, i.e., the “wider worldview of the Buddha.” With that understanding, one can “see” how future suffering can be eliminated.
– A huge relief to the mind comes from that, a type of nirāmisa sukha.Of course, feel free to ask questions to clarify any issues.
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).”
