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Nirodha Samapatti means “entering full Nibbana” for up to 7 days at a time.
– So it will not be possible for Anagamis to attain it.Not all Arahants can attain Nirodha Samapatti.
– Pannavimutta Arahants who have not cultivated jhana samapatti cannot get into it. That is because one needs to proceed systematically through the first four jhana samapatti, then systematically go through the arupavacara samapatti, and finally enter Nirodha Samapatti.See, “Nirōdha Samāpatti, Phala Samāpatti, Jhāna, and Jhāna Samāpatti”
– It is an old post. Please let me know if you see any errors.Thanks, Jorg. It seems to me that the description in the second post you quoted is the correct explanation.
– I will go through both posts carefully and revise one. I will comment here when that is done.
– Thanks again for pointing out the discrepancy.P.S. When asking a question on a specific post, please have “Post on ‘Title of the Post'”
– I have revised the title of this thread accordingly.
– Otherwise, the thread could be confused with the post itself.Yes. That is correct.
– But probably we should not say “feel like” because there are no feelings (vedana) in Nirodha Samapatti.
– It is the total and complete absence of dukkha.Hello Tobi,
1. “Removal” is done using a two-prong method.
– When sensual/immoral thoughts come to the mind, one needs to turn the mind away from them. The easiest way is to start thinking about opposite thoughts. They can be thinking about the bad consequences of continuing on sensual/immoral thoughts. The commonly used “anariya” technique is to start thinking about a “neutral object” like breath or a kasina object.
– The above method just keeps the “fire” subsided. That is not enough. The tendency for such thoughts to arise will be there until “kama raga anusaya”, “ditthi anusaya” and “avijja anusaya” are there. Those are removed from the mind by comprehending the core principles of Buddha Dhamma: Four Noble Truths/Paticca Samuppada/Tilakkhana.
– Thus, learning Buddha Dhamma and living according to those principles is the key.2. ” fearful thoughts / worries / sorrows” all will also go away when those anusaya are removed. But it is a step-by-step process. By the way, you can use the same techniques in #1 above to take the mind off of such thoughts.
– Even for an Arahant, physical suffering (associated with the physical body) like injuries, and sicknesses, will be there until the death of the physical body.You can use the “Search” box on the top right to find relevant posts. I can suggest some if you like. Just let me know which topics.
– You can also scan through the following two sections;
Moral Living and Fundamentals
Living DhammaThose Pali words in question are: “vivicceva kāmehi” and “vivicca akusalehi dhammehi”.
In the English translation that you quoted those are translated as: “Quite secluded from sensual pleasures” and “secluded from unskillful qualities.”
– So it does not make sense to have “quite secluded” in one and “secluded” in the other.That verse in almost all suttas on Ariya and anariya jhana.
– We could translate those words as: “separated from sensuality/sensual thoughts” and “separated from akusala/akusala thoughts.”1. In anariya jhana, one keeps the mind away from those thoughts of sensual pleasures (kama sankappa) by forcing the mind to focus on a neutral object like a kasina object/breath. They also stay from doing akusala kamma. However, kama raga anusaya is in them, and they have miccha ditthi, i.e., ditthi anusaya as well as avijja anusaya is in them.
2. In the first Ariya jhana, kama raga anusaya is absent, and also the ditthi anusaya is absent. In the fourth Ariya jhana, basically, all anusaya are absent, including the avijja anusaya.
3. So, you can see that “separated from sensual thoughts” and “separated from akusala thoughts” have VERY DIFFERENT meanings in Ariya and anariya jhana.
– It is a matter of “level of separation.”
– One can compare an anariya jhana to a coal fire that has been put out to the level that no flames can be seen. But hot coals remain and the fire can ignite again; also one can still feel the warmth.
– On the other hand, with anusaya removed, it is like a fire that has been put out by pouring water over it. The cooling down is complete and no fires can re-start.Hello Tobi,
I am glad that you found that post to be helpful. It is an old post, and I just revised it a bit.
You may find the posts at “9. Key to Ānapānasati – How to Change Habits and Character (Gati)” to have a bit more information.
– Related to those posts are posts on “gati” (habits/character): See, “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsava)” and posts referred to therein.
– Please don’t hesitate to ask questions if some things are not clear.I hope you will make significant progress at the retreat.
It will not be possible to understand the concept of bhava until one understands the difference between “kamma vinnana” and “vipaka vinnana.”
– That is why I say that most translators of Tipitaka DO NOT understand Paticca Samuppada. They just translate “vinnana” as “consciousness”. That leads to a MAJOR contradiction.
– If there is anyone who has read my post “Distortion of Pāli Keywords in Paṭicca Samuppāda” and does not see the contradiction, please make a comment. It is a CRITICAL point.
– Even a child should be able to see the contradiction. May be I am not expressing it clear enough? If so, I need to re-write that post.Thank you!
Yes. It was a mistake and I just fixed it. It is in my first response to Johnny Lim’s question: “Let’s Talk About Anagami”
If you find any such issues, please make a comment with the link to the post/comment in question. Otherwise, I cannot verify or make necessary corrections.
– Thanks again for taking the time to locate the post.Yes. You are right. I did not address it fully. I was only focusing on “kāma assāda” in my comment above.
You asked: “So we can say that assāda is more broad term. So, assāda encompasses jhanic pleasure as well.”
– Yes. Kāma assāda are only part of assāda. Brahmas have assāda for jhanic pleasures.You asked:‘Also, Rupavacara Brahmas and other higher brahmas would still have lot of pleasure which would come from their existence in higher state itself, right?”
– Yes. Any living being has assāda for different types of sensory experiences. Arupavacara Brahmas (in the highest 4 realms) have assāda for arupavacara samapatti (nowadays they are called higher jhana, but that is not correct. I will address that in the new post coming up).I have revised the post, “Sensual Pleasures – The Hidden Suffering“.
– I did that in a hurry because I have to leave now for a couple of hours. Let me know if there are other issues to be addressed in it.P.S. Also see, “Rebirths Take Place According to Abhisaṅkhāra“
The easiest ways to think about the term “sensual pleasures” (or kama raga) are as follows.
1. One experiences sensual pleasures only in the realms belonging to Kama loka. The four apayas do not have significant sensual pleasures. It is only in the human and Deva realms that have sensual pleasures.
– No sensual pleasures in the 4 rupavacara or 16 arupavacara Brahma realms.2. Sensual pleasures are based on the “direct” sensory contact with the tongue, nose, and body.
– However, eyes and ears can be used (indirectly) too. For example, in watching an adult movie the “enjoyment” is based on watching activities with physical contact.
– Rupavacara Brahmas have eyes and ears. But they don’t use them for sensual pleasures. As we have discussed, births in Brahma realms can be possible only for those who have (at least temporarily) overcome sensual pleasures (kama raga). See, “Rebirths Take Place According to Abhisaṅkhāra“of course, the “red side” is correct.
– I don’t think the “green side” explains the reverse of the “red side”.
– Do you understand it? If so, describe briefly.I am saying that it is unproductive to try to analyze what Thanissaro Bhikkhu is trying to explain because he does not seem to have an understanding of Paticca Samuppada. Didn’t he start the essay with, “The topic of becoming, although it features one major paradox, contains other paradoxes as well..” in the Preface (p. 5)
– What paradoxes are there?
– Why do you keep going back to that, if he says it is a paradox?We know that future births arise due to one’s own actions based on (abhi)sankhara generation via avijja.
– That process is Paticca Samuppada (PS).How far have you progressed in understanding the first steps of PS?
– No need to rush through. But it is critically important to understand PS. You should be asking questions on sankhara, vinnana, etc. if not clear.No. It is hard.
– One must get to the fourth jhana and then practice coming out of the physical body first.
– Even that is an initial step. I know some people who can come out of the physical body. But none has iddhi powers.
– However, Devadatta had iddhi powers, lost them, and was born in an apaya. We all had iddhi powers in previous lives, many times over.1 user thanked author for this post.
