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Paticca Samuppada can be understood at different levels. Only a Buddha can understand it fully, and be able to explain any worldly phenomenon.
But one needs to understand at least what types of abhisankhara lead to births in various reams.
– In particular, one needs to understand what types of abhisankhara can lead to rebirths in the apayas, “good realms in kama loka”, and in Brahma loka. Those are apunnabhisankhara, punnabhisankhara, and anenjhabhisankhara.
– Then one needs to be able to figure out what each of the steps involves.Each person’s learning curve is unique. Thus, I cannot say to read this first. You should start reading the following section;
“Paṭicca Samuppāda”Generally, I would say start at the top.
I would say to get a better understanding of Paticca Samuppada first. Then you may be able to answer your other questions yourself.
– Also, the Four Noble Truths, Paticca Samuppada, and Tilakkhana are interrelated and interconnected. You will also see that when getting to the basic understanding.Some people may find it is better to start with the following section:
“Basic Framework of Buddha Dhamma”I cannot point out specific posts, because I have no idea how much you or anyone else knows. Don’t get frustrated. Just work at it. Obviously, you have made progress and you are making progress.
Good question. Let me explain in the following way.
1. “Dhamma” means “to bear.” That is the most encompassing definition of “dhamma.”
– Most times, this idea is expressed by the word “dhammā” (with a long “a” at the end). For example, “Ye dhammā hetuppabhavā” refers to how everything in this world arises due to dhammā (kammic energies) created by the six hetus (lobha, dosa, moha, alobha, adosa, amoha).
– The mind generates such kammic energies (dhammā) via the generation of abhisankhara/kamma vinnana/namarupa generation in Paticca Samuppada. With the complete cessation of avijja that process stops at the Arahant stage.2. Until the above process is understood at the Sotapanna Anugami stage (and fully understood at the Arahant stage), all minds engage in creating “dhammā”. That leads to rebirths when those kammic energies bring new “bhava/jati”.
– Within those new bhava/jati, “dhammā generation” continues.
– Thus it is a cyclic process: kamma generation leads to future births. Within each birth, there is more kamma generated.
– This “cycle” is “cakka” in Pali. Thus the term, “Dhamma Cakka” or the “wheel of Dhamma”.3. Now, this cycle can be broken only by comprehending “Buddha Dhamma”.
– “Buddha” comes from “bhava uddha” or “stopping new bhava”. Thus, “Dhamma” in “Buddha Dhamma” act in the opposite way “normal dhamma” which leads to rebirth.4. In his first sutta, dhammacakkappavattana sutta” the Buddha explained how that “cyclic process” sustains the rebirth process filled with unimaginable suffering.
– Here, “dhammacakkappavattana” = “dhamma” “cakka” “pavattana” where the last term means “keep in motion”.
– It has a double meaning. By understanding that process, one can overcome it and be free of it.
– P.S. The cyclic process of samsara is stated in the “Paṭhamabodhi Sutta (Ud 1.1)“. That is the “Forward Paticca Samuppada.’ The stopping of that process is with the “Reverse Paticca Samuppada” stated in the next sutta: “Dutiyabodhi Sutta (Ud 1.2)“ Those are the first two sutta in the Udana section of the Tipitaka.5. Finally, “cakka” is not to be confused with “cakkhu“.
– Cakkhu means to see.
– “Dhamma cakkhu” is a “special seeing with wisdom (with Buddha Dhamma) about how that samsaric cyclic process takes place (and to overcome it).
– Thus, the Buddha refers to “dhamma cakkhum udapadi” or the “arising of wisdom eye” upon attaining the Buddhahood in the same Dhammacakkappavattana Sutta.Yes. The first quote you give is correct.
Yes. Communicating one’s thoughts to others is not easy. But we should try our best.
The pali version and the English translation at Sutta Central: “Tapussa Sutta (AN 9.41)”
#1 and #2 questions: Yes. The sutta compares the anariya jhanas the Buddha attained prior to the Buddhahood (with Alara Kalama and Uddakarama Putta) and the Ariya jhana after the Buddhahood.
It is explained in the post, “Tapussa Sutta (AN 9.41)– Akuppā Cētōvimutti“
I have revised the post “Key to Calming the Mind – The Five Hindrances” to take into account the suggestion by Dipo in the first comment on this thread. Thanks, Dipo!
– I have made a few more revisions to the post too.Many suttas describe “assada, adinava, nissrana” or “sensory gratification/perceived sukha of them”, the bad consequences of getting attached, and attaining Nibbana based on that detachment.
See, for example, “Assāda Sutta (SN 22.26)”
All average humans have “assada.”
– When they learn Buddha Dhamma (Noble Truths/PS/Tialkkhana) some will be able to see dangers of such attachments (adinava.)
– When they follow the Noble Path they will end the suffering (nissarana).Of course, assada (or craving sukha) arises because of the nicca sanna.
– So, one goes from nicca, sukha, atta to anicca dukkha, anatta understanding, upon learning the true Buddha Dhamma.Another way to say the same thing: Average humans perceive sensory pleasures as being good.
– Only after learning Buddha Dhamma do they realize the “hidden dangers” of such attachments.Christian wrote: “The problem with checking is that person who checks it needs to have considerate high panna too.”
Yes. That could be correct regarding deeper aspects of Buddha Dhamma, like describing anicca and anatta.
However, there are many other contradictions that can be seen without any knowledge of Pali or even any knowledge of the basic aspects of Buddhism.
For example, the verse, “..avijjā paccayā saṅkhārā, saṅkhāra paccayā viññāṇaṁ.” in the “Paṭhamabodhi Sutta (Ud 1.1)“ is translated as “.Ignorance is a condition for choices. Choices are a condition for consciousness.”
Now the next sutta (“Dutiyabodhi Sutta (Ud 1.2)“) describes what happens when one attains Buddhahood/Arahanthood. That is the reverse of Paticca Samuppada’s steps in the above: “.avijjā nirodhā saṅkhāranirodho, saṅkhāra nirodhā viññāṇa nirodho.”
– That is translated as “.When ignorance ceases, choices cease. When choices cease, consciousness ceases..”Did the Buddha (or any Arahant) lose consciousness upon attaining Buddhahood/Arahanthood?
– The problem should be obvious to even a child!The problem is that even to this day, those translators don’t seem to understand that there are different types of viññāṇa.
– Translating viññāṇa as “consciousness” is only appropriate for “vipaka viññāṇa.”
– Viññāṇa in Paticca Samuppada is “kamma viññāṇa.”I discussed this in detail (with those references) in the post: “Distortion of Pāli Keywords in Paṭicca Samuppāda”
– I don’t understand why no one is questioning those translators about such obvious contradictions.That is described in the Agganna Sutta.
– I have only written an introduction to the sutta: “Buddhism and Evolution – Aggañña Sutta (DN 27)“1 user thanked author for this post.
“Uddhacca” is “high-mindedness” (high regard for oneself) which can be at various levels and completely removed only at the Arahant stage.
“Kukkucca” is the tendency to do lowly things such as mistreating others. It goes away probably at the Sotapanna stage.
– Those are two separate cetasika: “Cetasika (Mental Factors)”When they appear together, “uddhacca kukkucca” is one of the five nivarana that “covers a mind” and prevents “seeing the true nature of the world.” Here, one tends to do “lowly things” based on high-mindedness, power, etc.
Yes. It is possible that they may have roots in “acca“. I need to think about that.
Yes to all three.
You wrote: Sangha nayakas (and many other bhikkhus) in Sri Lanka doesn’t accept Waharaka Thero’s interpretations, instead they treat this sect as “rebels” and having strong miccha ditthi distorting the Buddha’s words and spreading lies to the public.”
It does not matter if “Sangha nayakas” do not accept the interpretations of Waharaka Thero.
– The question to be asked is: “Is there a way to check who is teaching the correct Dhamma.The only way to do that is to “find holes” in a given interpretation.
– I have done that in many posts at this website.
– In fact, I recently started a new section to point out the inconsistencies/contradictions of many interpretations pushed by those “Sangha nayakas”: “Elephants in the Room”
– I welcome any evidence that may contradict my points in those posts.
– Of course, I do understand that those incorrect interpretations have come down over many generations. It is not the fault of “Sangha nayakas” DIRECTLY.
– However, they need to take time and evaluate the evidence that I have provided. My issue with them is that they are so adamant in their wrong views, even after evidence is presented that they DO have wrong views about Buddha Dhamma.They may not do that. It is up to them. But it is the responsibility of others to read both sides and decide which interpretations are correct.
– I may have made some MINOR errors too. But those would be insignificant compared to the mistakes they have made in the foundations of Buddha Dhamma.Yes to all three.
You wrote:”Sangha nayakas (and many other bhikkhus) in Sri Lanka doesn’t accept Waharaka Thero’s interpretations, instead they treat this sect as “rebels” and having strong miccha ditthi distorting the Buddha’s words and spreading lies to the public.”
It does not matter if “Sangha nayakas” do not accept the interpretations of Waharaka Thero.
– The question to be asked is: “Is there a way to check who is teaching the correct Dhamma?”The only way to do that is to “find holes” in a given interpretation.
– I have done that in many posts on this website.
– In fact, I recently started a new section to point out the inconsistencies/contradictions of many interpretations pushed by those “Sangha nayakas”: “Elephants in the Room”
– I welcome any evidence that may contradict my points in those posts.
– Of course, I do understand that those incorrect interpretations have come down over many generations. It is not the fault of “Sangha nayakas” DIRECTLY.
– However, they need to take time and evaluate the evidence that I have provided. My issue with them is that they are so adamant in their wrong views, even after evidence is presented that they DO have wrong views about Buddha Dhamma.They may not do that. It is up to them. But it is the responsibility of others to read both sides and decide which interpretations are correct.
– I may have made some MINOR errors too. But those would be insignificant compared to the mistakes they have made in the foundational aspects of Buddha Dhamma.Yes. What you quoted is correct: “In modern translations, it is defined as “causing a schism in the Sangha (order of monks)”.
How that schism takes place is described in the “Saṅghabheda Sutta (AN 10.37)”.
A good example is the incorrect interpretation of anicca and anatta as impermanence and no-self.
– That had blocked the path of many people over the past several hundred years!
– Teaching “adhamma” as “Buddha Dhamma” can have serious kammic consequences.Good point. I just revised the post in question to answer the question.
“Citta Vīthi – Processing of Sense Inputs”The explanation is at the very end of the post.
Any statement needs to be taken in context.
– Rebirth is stopped as one gets rid of the defilements (asava/anusaya).
– That is clearer with the ten samyojana. Rebirths in certain realms are stopped as one breaks successive samyojana.
– When all defilements are removed, no more rebirths in any realm.“Kiccho” means very rare, extremely rare.
– “maccana jivitam” means “a man’s life”. “Macca” is a man (woman) with a physical body. Even within a human bhava, birth with a physical body is not guaranteed/can be difficult.So, it says that it is extremely rare to get a human (manussa) birth, to have a physical human body, to hear (correct) Buddha Dhamma, and for a Buddha to arise in the world.
The following translation seems to be the closest: “Dhammapada Verse 182“
