Forum Replies Created
-
Posts
-
“I’d like to hear “what Dhamma explains about how we can know that time flows in one direction, from the past to the future.” This question has not been solved yet.”
Well. There are so many “unanswered questions.”
– If we spend our time solving “unanswered questions,” we will not have time to stop future suffering.It is informative to read the “Cūḷamālukya Sutta (MN 63).”
– The Buddha clearly stated that spending time on such issues is a waste of time.
– What benefit is to learning about those issues?P.S. Such issues are not discussed in Abhidhamma if that is what you need to know.
There is a discrepancy ONLY IF one assumes what you mentioned about “heat death” is correct.
We cannot try to reconcile Buddha Dhamma with concepts in science, which are ONLY theories.
– Of course, not all scientific theories are wrong.No. Arupavacara Brahmas just have the hadaya vatthu. Just one suddhāṭṭhaka!
A suddhāṭṭhaka is at the boundary between “(kammmic) energy” and “tangible rupa.”
– Kammic energy = kamma bija = dhammā
– Dhammā are the anidassana, appatigha rupa below the suddhāṭṭhaka stage that make contact with the mind via:
“manañca paṭicca dhamme ca uppajjāti manoviññāṇaṃ.”
– Hadaya vatthu is the seat of mind (mana.)
– See “Chachakka Sutta – Six Types of Vipāka Viññāna”It is not possible to write all this in a single post. So, it is good to have a discussion to clear any unresolved issues.
Thank you, Seng Kiat, for displaying Dosakkhayo’s chart. It is good to see it there.
1. By the way, only a Buddha can see the INITIAL manomaya kaya of gandhabba. Even yogis with the highest abhinna powers cannot see that.
– But once born, a gandhabba may “grow” a bit by absorbing scents from flowers, etc. (Thus the name “gandha + abba” or “taking in scents.”) Then even some average humans with punna iddhi may be able to see one.2. However, an arupavacara Brahma remains with that manomaya kaya of just a hadaya vatthu. Thus no one else but a Buddha can see those arupavacara Brahmas.
– Thus, ancient yogis (including Alara Kalama and Uddaka Ramaputta) thought getting to the arupavacara realms would end the rebirth process.
– That is also why those realms are labeled “arupa” or “without rupa.” Only after the Buddha was it realized that those “fine rupa” of the arupavacara Brahmas are there. Thus, in a way, “arupavacara” is not strictly correct.First part:
Yes. I mixed up the two suttas. Corrected it. Thank you!
Second part:
Yes. Both explanations hold.
– Attachment to them sustain the rebirth process. Losing attachment to them (with the correct seeing of the true nature) leads to stopping their arising, i.e., Nibbana.Third part:
Yes. The Buddha described “loka” in several ways: six dhatu, five aggregates, 12 ayatana, etc.
No errors. Very good. This is real insight mediation!
Dosakkhayo has finalized the drawing/chart on the progression of invisible rupa (dhammā) generated in our minds (in javana citta) due to gati to condensed stages.
The progression is: gati > dhammā > suddhāṭṭhaka (bhuta) > mahā bhuta > dhātu (finer) > dhātu (dense)I am very happy to see his level of understanding. Also, much merits to him for making this chart available to all.
– The chart gives a good visualization of how “small” suddhāṭṭhaka is. It is just bit “denser” than gati/dhammā
– Our mental body (gandhabba) is just six suddhāṭṭhaka (hadaya vatthu and five pasada rupa.) On the other hand, our physical body is at the highest density (many pounds/kg.) The more important one is of course the mental body (gandhabba.)
“Dosakkhayo’s chart (PDF) Download”
The post that discusses this: “The Origin of Matter – Suddhāṭṭhaka”
Tobias wrote: “Dukkha is “actual suffering” (physical pain and mental suffering) and the “danger of suffering” in the future (dukkhaṁ bhayaṭṭhena).”
Just before that, you wrote: “Finally all dukkha is based on previous sankhara and therefore all dukkha would be sankhara dukkha.”
The more recent statement is better. That is the explanation given in Nettipakarana (one of the three Tipitaka commentaries) that you asked the first question about.
In my answer to that question, I translated that verse:
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,)It is better to say, “all types of dukkha EXPERIENCED would be DUE TO (abhi)sankhara.”
The First Noble Truth explains three types of suffering (dukkha): Dukkha dukkhatā, saṅkhāra dukkhatā, vipariṇāma dukkhatā.
– Here, engaging in saṅkhāra also makes one suffer even at the time of engaging in saṅkhāra generation (for example, working hard to get a good job or a promotion.)The First Noble Truth also explains the cause of all three types of suffering to be encountered in the future.
– That is engaging in saṅkhāra. That is the main part of saṅkhāra dukkhatā.Let me put it in another way.
– Rebirth process with all three types of suffering arises from “avijja paccaya (abhi)sankhara,” i.e., due to saṅkhāra dukkhatā.The point is that Noble Truths on Suffering are NOT merely about the suffering experienced now. It is MOSTLY about future suffering and how that arises and how it can be stopped.
– Future suffering arises BECAUSE we get attached to “sukha-generating things” with abhisankhara. Thus “the great danger.”I revised an old post on the subject: “Is Suffering the Same as the First Noble Truth on Suffering?“
Yes. You are right.
See #1 of “Anicca – The Incessant Distress (“Pīḷana”)” for an explanation of ” aṭṭīyati harāyati jigucchati.”
Yes. These translations could be confusing because they don’t provide context. They mechanically translate suttas without understanding.
The point is clarified in the “Girimānanda Sutta (AN 10.60)” which lists 10 types of saññā where I linked.
“Anicca saññā, anatta saññā, asubha saññā, ādīnava saññā, pahāna saññā, virāga saññā, nirodha saññā, sabbaloke anabhirata saññā, sabbasaṅkhāresu anicchā saññā, ānāpānassati.”
That verse needs to be explained in great detail. Here “trainee” or “sekha” is one on the Noble Path, i.e., Sotapanna Anugami through Arahant Anugami.
1. Why are there two types of anicca saññā?
– First, everyone (even non-trainees or average people) can cultivate anicca saññā at the level of abhisankhara.
– When a trainee gets close to the Arahant stage, that is when they can see the anicca nature of ALL sankhara, that is “sabba saṅkhāresu anicchā saññā, i.e., anicca nature of “all saṅkhāra.”
– See #1 of “Anicca – The Incessant Distress (“Pīḷana”)” for an explanation of ” aṭṭīyati harāyati jigucchati.”
– That phrase comes later in the sutta at this link: “Girimānanda Sutta (AN 10.60)”2. Also note: Right after that, is the tenth term “ānāpānassati.”
– If you keep reading, you can see that all types of “meditations” to be cultivated with ānāpānassati. Of course, Satipatthana is equivalent to Anapanasati.
– That should convince anyone that ānāpānassati is not “breath meditation”. That is an insult to the Buddha!
– At some point I will write a post showing how close Satipatthana is to Anapanasati. If one takes the time to read the two relevant suttas, that should become obvious. No need even to write a post!There is no riddle.
The stopping of that cycle happens by stopping “avijja paccaya (abhi)sankhara.”
– Avijja is removed via comprehending Four Noble Truths/Paticca Samuppaada/Tilakkhana.
– Of course, one has to be mindful at all times (Anapana/Satipatthana), too: “Indriyabhāvanā Sutta (MN 152)“Yes. Nothing wrong with what you wrote.
– But always, one can go into details.1. When an arammana comes in, whether one attaches (tanha) to it depends on one’s set of anusaya, one’s gati at that moment, and the strength of the arammana (e.g., how beautiful a person that you are seeing, how much liking you have for a certain food).
2. One’s gati keep changing, especially due to the environment (family, friends, etc.). Based on that, anusaya will evolve too.
– Details (specific types) of anusaya will evolve from life to life. But the main categories will not be removed until the corresponding stage of magga phala is attained.
– Only an Arahant would not have any anusaya, gati, samyojana, etc. They will not attach (tanha) to any arammana.3. To dig deeper:
“Conditions for the Four Stages of Nibbāna”
“Search Results for: gati anusaya“Yes. Exactly!
You wrote: “Yoniso manasikara should be cultivated..”
I am not sure whether I have explained this in detail, but cultivating yoniso manasikara REQUIRES comprehending Paticca Samuppada, i.e., how various bhava (and jati) arise CORRESPONDING to the types of abhisankhara cultivated.
– Greedy abhisankhara lead to peta (preta) bhava, hateful abhisankhara lead to niraya bhava, etc.It describes the fickle/unstable nature of things in this world.
The sutta compares:
– “rupa” to foam (bubbles that appear in a river and break quickly),
– feeling (vedana) also foam (bubbles that appear when it rains and break quickly),
– perception (sanna) to a mirage, and
– vinnana to the trunk of a banana tree (which has no “hardcore” or essence); one becomes tired at the end.Feel free to ask questions if the translation in the link is not clear.
I am glad to hear that, Jorg.
Let me expand my above answer to clarify a bit more.
There are 24 paccaya in “Paṭṭhāna” in Abhidhamma.
– That is the deepest level of Buddha Dhamma. It describes 24 types of conditions (“paccaya“) in Paticca Samuppada. See “Paṭṭhāna Dhamma – Connection to Cause and Effect (Hetu Phala)”
– I have discussed a few of them in the section “Paṭṭhāna Dhamma”
– Upanisa paccaya is an important one. I will discuss it next when I get some time. It is just that there are so many things that seem urgent!But as I wrote above, one can go a long way without reading about these details.
– I recommend reading the “Indriyabhāvanā Sutta (MN 152)”
– It describes Anapanasati/Satipatthana in simple terms. All one needs to do is to “mindfully protect one’s sensory faculties” by not yielding to temptations. That is not an easy task. But it becomes easier when one comprehends the “anicca nature” (unfruitful/dangerous nature) of sensory attractions.By the way, this thread has become too long.
It takes time to scroll down here!
– May be the next person wishing to continue the discussion should start a new thread, “Goenka’s Vipassana – Part 2”
– After starting that thread, I can make a link from here to the next thread.
