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The time it takes to learn Buddha Dhamma depends on how much exposure one has to Buddha Dhamma. That includes exposure in previous lives, too.
- So, don’t be discouraged. Make the best effort, and one day, you will be glad you did. That effort will not go to waste.
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Thank you! There was an error in the link, and I just fixed it. It is the current post on the website.
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Dhamma is empty of error always.
- Suññatā means the world is empty of anything useful.
- We attach to “pleasurable things” that we create by our own minds. All our cravings are based on “distorted saññā.” See “Mind-Pleasing Things” in the World Arise via Paṭicca Samuppāda”
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There is an old post on the subject: “What is Suñyāta or Suññāta (Emptiness)?“
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Other than the Satipatthana Sutta (where you quoted), I could not find a discussion on those. I think they mean the following:
Nirāmisa dukkha:
- Sometimes, a Noble Disciple may be discouraged by being unable to advance “fast enough” on the Path. One thinks about “why am I not getting to the Sotapanna, Sakadagami, Anagami, or Arahant stage (depending on one’s level)?” or “Is there anything that I am missing to make progress?”, etc.
Nirāmisa adukkhamasukha:
- The absence of either nirāmisa sukha or nirāmisa dukkha, i.e., a neutral mindset.
Thank you, Jittananto!
- Regarding Jittananto’s second comment, the sutta he quoted is the third of a series starting with “Paṭhamagilāna Sutta (SN 46.14).”
- Even though the suttas do not state explicitly, it is likely that one of the following parittas were recited:
- Even though chanting cannot directly cure ailments, it helps calm the mind and thus the recovery process.
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Yes. This is a bit complex process.
- Not all living beings can benefit specifically from this process on the receiving end. It will benefit the person “giving merits” because it helps cleanse their minds.
- There are some specific realms where beings rely on receiving such merits. There is such a specific peta realm. There is an account in a sutta where some petas are asking for help from King Bimibisara. They had been relatives of King Bimbisara in a previous life. Such petas can get freed from that peta existence solely based on receiving merits. Unfortunately, I don’t remember the name of the sutta.
Yes. The “nava kamma” (meaning “new and potent kamma“) stage takes place only in the kama loka.
- Kammic energies that can give rise to new existences are not accumulated while in the rupa and arupa loka (Brahma realms.)
- Another way to express the same idea is that the minds of those Brahmas do not reach the “upadana paccaya bhava” step in Paticca Samuppada.
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“The Buddha said that after he had mahaparinibbana, Only the Dhamma and Vinaya will be our teachers. “
- There is no contradiction. Abhidhamma is also Dhamma.
- Abhidhamma is the same as Dhamma in the Sutta Pitaka, but it is presented a bit differently (systematically and analytically).
- Here is a rough analogy that can give the idea. To drive a car, one does not need to understand the physics and engineering of how it is built. However, if the car breaks down while driving, that person cannot fix even a minor problem and could get stuck. However, someone with a bit of knowledge about the car may be able to fix a minor issue. A mechanic with more knowledge about the car’s construction may be able to fix more problems.
- That is how we should look at Abhidhamma. The more Abhidhamma knowledge one has, the easier it becomes to resolve some issues that may arise while studying suttas.
- Also see “Abhidhamma – Introduction.”
P.S. As discussed in that post, Abhidhamma was not taught to the public at the time of the Buddha. The Buddha described the Abhidhamma framework to Ven. Sariputta, and it took over 200 years for bhikkhus to develop the Abhidhamma theory fully. Only ready parts were recited in the early Sangayanas (Buddhist Councils), and the completed Abhidhamma Pitaka was recited in the third Council about 250 years after the Parinibbana of the Buddha. See #7 in the post.
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Regarding my above comment, also see #7 of the post, “Ārammaṇa (Sensory Input) Initiates Critical Processes.”
- These are details that cannot be discussed in one post.
- I started discussing “distorted saññā” with the post “Uncovering the Suffering-Free (Pabhassara) Mind ” posted on 8/5/23. All posts after this date can be found in “New/ Revised Posts.”
- Please feel free to ask questions from any of those posts. There could be minor errors in those early posts. Please refer to the specific post and the bullet # when asking questions.
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Yes. It is a subtle point.
- Rupavacara and arupavacara Brahmas‘ minds only go through the “purana kamma” stage. Since they attach to the initial “distorted sanna,” they do generate abhisankhara. However, they do not generate strong kammic energies that lead to rebirth. (All living beings have generated enough kammic energies to bring numerous rebirths while in the kama loka. Thus, those Brahmas will be reborn in lower realms after dying from those realms.)
- Potent/strong kammic energies that can lead to new rebirths are generated in the “nava kamma” stage, particularly when engaging in kaya, vaci, and mano kamma. You may have noticed that the “nava kamma stage” is absent in the charts showing rupa and arupa loka. See, for example, the chart above #13 in “Purāna and Nava Kamma – Sequence of Kamma Generation,” which I reproduce below.
Download/Print: “Purāna and Nava Kamma -3“
- The “nava kamma” stage is where the “cone” expands to show the “growth of vinnana” or the ‘accumulation of new and potent kamma.” That “expanding cone” is present only in kama loka. In that context, rupa and arupa loka Brahmas DO NOT have dense bodies to generate kaya kamma (to engage in killing, stealing, and sexual misconduct). Furthermore, since they are not aware of such actions (e.g., no males/females in those realms), even corresponding vaci kamma ( with vaci sankhara) can not happen.
- In #13 in the above post, I wrote the following: “For example, anariya Brahma in a “rupa loka Brahma realm” only receives the “distorted saññā” of “rupāvacara jhānic sukha” and will automatically attach to it with “saññā vipallāsa.” They do not accumulate more kamma but will return to kāma loka at the end of Brahma‘s life. Unlike in the kāma loka, there is no way to accumulate (strong) kamma in the rupa or arupa Brahma realms.”
- I just now revised the last sentence to emphasize that point: “Unlike in the kāma loka, there is no way to accumulate strong kamma (that can bring rebirths) while in the rupa or arupa Brahma realms.”
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1. “Do you mean that any thought without raga, dosa or moha, without wrong views and without wrong actions is mindfulness?”
- Yes.
2. “So, for example, to spend the whole day thinking about the long, long history of China is being mindful?”
- No. Thinking about anything associated with the world is done with moha or avijja.
Let me try to explain that as simply as possible.
- Existence anywhere in this world (as a human, animal, Deva, Brahma, etc.) prolongs suffering. Even though humans (or Devas or Brahmas) experience both happiness and suffering, we are all born in the lower four realms (including the animal realm) most of the time in the “beginningless rebirth process.” In other words, any living being experiences much more suffering than happiness in the long term.
- To end suffering, we need to attain Nibbana. That means breaking the ten “samsaric bonds” (samyojana) that bind a mind to the rebirth process. It happens in stages. One must first understand the “worldview of the Buddha” to attain the first stage of Nibbana, i.e., the Sotapanna stage. See “Attaining Nibbāna Requires Understanding Buddha’s Worldview.” I provided that link in my above comment. I suggest you read that carefully first, including the links in that post. It is not easy to understand the “worldview of the Buddha,” so please take the time to read it carefully.
- Based on your questions about that post, I can suggest more to read. However, since I do not know your level of understanding of Buddha’s teachings, I can only answer questions about specific issues that come up.
- If you are new to learning Buddha Dhamma, I suggest scanning through posts in the following sections (especially if the above post is too advanced). Moral Living and Fundamentals, Essential Buddhism | Pure Dhamma, Buddhism – In Charts | Pure Dhamma. (in that order). You can stay on this thread in the forum, but please refer to any specific post that you ask the questions.
If raga, dosa, or moha arise in the mind, that will lead to unpleasant vipaka in the future, including rebirths in the lower realms.
- Thus, being mindful is to avoid such akusala thoughts.
- However, until the samyojana (samsaric bonds) are broken by comprehending the Buddha’s worldview, it is impossible to avoid all akusala thoughts forcefully.
- Thus, to break the samyojana, one should do the best to avoid akusala thoughts AND learn Buddha Dhamma (Four Noble Truths/Paticca Samuppada, etc.).
P.S. See “Attaining Nibbāna Requires Understanding Buddha’s Worldview.”
Yes. In some early posts, I may have written “defiled saññā” instead of “distorted saññā.” It should ALWAYS be “distorted saññā.”
- It is a bit tricky to translate “saññā vipallāsa.” Furthermore, in most cases, just saññā is used without explicitly referring to the fact that it is a “distorted saññā” that arises in anyone (The only exceptions are when an Arahant is in Arahant-phala samapatti or nirodha samapatti. ) When engaging in day-to-day activities, even an Arahant generates a “distorted saññā” because it is built into our bodies. For example, an Arahant will taste honey to be sweet because it is a “distorted saññā.” However, Arahant’s mind will not be attached to that taste, i.e., they don’t generate raga, dosa, moha because of the“distorted saññā.”
- I have revised that post (including the title): “Sotapanna Stage and Distorted Saññā.”
You wrote: “The last sentence says that arupavacara Brahamas have ‘defiled saññā’.”
- I revised it to: “they also have a “distorted saññā” about ākāsa and viññāṇa.”
- They also attach to that “distorted saññā” since they had cultivated anariya arupavacara samapatti.
You wrote: “i) When living being generates ‘defiled saññā’, it automatically creates abhisankhara and kamma vinnana.”
- It should be “i) When living being generates ‘distorted saññā’, it automatically creates abhisankhara and kamma vinnana.”
- That is correct, as long as the corresponding samyojana are not broken. Arahants do not generate abhisankhara and kamma vinnana via ‘distorted saññā.’
You wrote: “ii) But arupavacara Brahmas don’t generates kamma.”
- They do generate kamma via attaching to the ‘distorted saññā’ because they have not removed arupa raga samyojana.
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I realized I skipped the first part of Amin’s comment in my above answer.
Amin wrote the following in the first part of his comment:
“3. How to properly apply the “asubha anusati”, to stop the advance of impurities?
Such as lustful thoughts and sexual desires.• The usual method that I have heard and put into practice is; getting into some kind of Samadhi and then beginning to visualize the internal organs.
Taking them out and looking at the organs, and making it as real as possible, such as the blood, smell, etc…
And repeating this process over and over again with more details.• After practicing in this manner for a few months I begin to notice a few things.
° Such as excessive irritation.
° Depress mindset.
° And Strange behaviors; I begin visiting the graveyard too much!
Etc.• I don’t think there was any development of wisdom.” (highlighting is mine)
___________
That conclusion is correct. See the posts in “Maha Satipaṭṭhāna Sutta.”
- As I remember, some of those issues are discussed.
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