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LayDhammaFollower wrote: “No, lal. That old post is not accessible.”
– Good. Thanks for letting me know. I have removed the reference to it in the post, “Difference Between Dhammā and Saṅkhāra.”
– No need to worry about it anymore.P.S. I revised the other post too: “What is Kamma? – Is Everything Determined by Kamma?”
1. There was an old post on the website, “Root Cause of Anicca – Five Stages of a Saṅkhata.”
– I think I removed it at some point.However, I just found a reference to it in: “Difference Between Dhammā and Saṅkhāra”
– See #8 there. I need to revise that post to remove this reference.
– But I wanted to check with LayDhammaFollower to see whether the post “Root Cause of Anicca – Five Stages of a Saṅkhata” is still accessible on the website. Please let me know.2. Again, I may be responsible for the idea of five dhammatā.
I just saw the post, “What is Kamma? – Is Everything Determined by Kamma?”
– See #2 there, which needs revision.
– We had discussed that in the forum, but I never got to revise this post either. I will do that soon.
– You can find that discussion in, “Five Niyamas-Does Every Unfortunate Event Always Have Kamma As A Root Cause?”
– See the last two entries, where we decided that Tipitaka refers to only one dhammatā.
To quote:
“You are right, Tobias. There is only one dhammatā, which is dhammaniyāmatā. The sutta you referenced explains that.It seems that the five “five dhammatā” was made up by someone in a commentary. It could be Visuddhimagga, but I am not sure.
– If a key principle is not referenced in the Tipitaka, it is safe to assume that it was made up by someone at a later time.”My apologies for these errors not being corrected.
Yes. As I remember, the Buddha spent seven weeks in the vicinity of the Bodhi tree before leaving to deliver the first discourse to the five ascetics.
The following account seems to describe in detail the first 5 weeks (in Pali and English.) May be we can find a better reference.
In the above, on May 15, 2021 at 1:13 pm Tobias asked: “Understood, what means ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo?”
I was not able to provide a satisfactory answer at that time. Today I posted the following in a different thread that provides a better answer.
Uppatti bhava is where a living being can be reborn.
– In Paṭiccasamuppādavibhaṅga
“16.1 Tattha katamo upapattibhavo? Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo”
– They can be divided into various groups.1. One way to categorize is the following;
– Realms in kama loka (four apayas, human realm, and six Deva realms) belong to “kamma bhava.”
– The 16 rupavacara Brahma realms belong to “rupa bhava.”
– The four arupavacara Brahma realms belong to “arupa bhava”.2. Another way is to divide uppatti bhava into two categories: “saññā bhava” (with perception or saññā) and “asaññā bhava” (without perception or saññā.)
– Only the rupavacara asaññā realm belongs to the “asaññā bhava.”
– Living beings in all other realms have saññā. They all belong to the “saññā bhava”.3. The third way of categorization is based on the number of khandhas. “Vokāra” is another name for “khandha.”
– Ekavokārabhava means “one khandha.” That is the rupavacara asaññā realm. It has only the rupakkhandha.
– Catuvokārabhava (with four khandhas) includes the realms in the arupavacara Brahma realms, EXCEPT for the nevasaññānāsaññāyatana realm. Those three realms have the four “nama khandhas” but no rupakkhandha (the only rupa in those realms is the hadaya vatthu of those Brahmas.)
– Pañcavokārabhava (with four khandhas) includes all other realms EXCEPT for the nevasaññānāsaññāyatana realm. Those include ALL realms in the kama loka and also those in the rupa loka, except for the rupavacara asaññā realm.
– The nevasaññānāsaññāyatana realm has only the “saññākkhandha” (saññā khandha) but that also exists only intermittently. Nevasaññānāsaññā means “saññā” disappears and comes back in a cyclic manner.Uppatti bhava is where a living being can be reborn.
– They can be divided into various groups.1. One way to categorize is the following;
– Realms in kama loka (four apayas, human realm, and six Deva realms) belong to “kamma bhava.”
– The 16 rupavacara Brahma realms belong to “rupa bhava.”
– The four arupavacara Brahma realms belong to “arupa bhava”.2. Another way is to divide uppatti bhava into two categories: “saññā bhava” (with perception or saññā) and “asaññā bhava” (without perception or saññā.)
– Only the rupavacara asaññā realm belongs to the “asaññā bhava.”
– Living beings in all other realms have saññā. They all belong to the “saññā bhava”.3. The third way of categorization is based on the number of khandhas. “Vokāra” is another name for “khandha.”
– Ekavokārabhava means “one khandha.” That is the rupavacara asaññā realm. It has only the rupakkhandha.
– Catuvokārabhava (with four khandhas) includes the realms in the arupavacara Brahma realms, EXCEPT for the nevasaññānāsaññāyatana realm. Those three realms have the four “nama khandhas” but no rupakkhandha (the only rupa in those realms is the hadaya vatthu of those Brahmas.)
– Pañcavokārabhava (with five khandhas) includes all other realms EXCEPT for the nevasaññānāsaññāyatana realm. Those include ALL realms in the kama loka and also those in the rupa loka, except for the rupavacara asaññā realm.
– The nevasaññānāsaññāyatana realm has only the “saññākkhandha” (saññā khandha) but that also exists only intermittently. Nevasaññānāsaññā means “saññā” disappears and comes back in a cyclic manner.By the way: Please ask an open question, without directing it to me. Anyone can reply if they know the answer to a question or just to make a comment that could be helpful.
1. A “vithi” means a “series.”
– A single citta NEVER arises in mind.
– A pancadvara citta vithi arises due to a thought object that comes via one of the five physical senses: eyes, ears, nose, tongue, and body. It has 17 cittas.
– A manodvara citta vithi arises in the mind. It can have a variable number of cittas, but the minimum is about 12.2. Any single citta goes through that 9-stage process. Yes. It is amazing.
– Of course, only the mind of a Buddha can “see” such fast processes.
– Each person can accept (or reject) such analysis based on the level of faith.
– I accept it not out of blind faith, but I can see that Buddha’s analysis is self-consistent and can explain many phenomena in great detail. To get to that stage, one must spend time and understand Abhidhamma. I have recommended a couple of books in the post, “Abhidhamma – Introduction.”P.S. Of course, it is not necessary to learn Abhidhamma. Learning Abhidhamma just makes it possible to investigate phenomena at deeper levels, and thus get a deeper understanding.
This issue of jhanas is related to that of “breath meditation.” It seems to me that questions will keep coming until both issues are tackled in a comprehensive manner.
I will start writing posts on jhanas as well in a comprehensive manner referring to the Tipitaka, just like what I am doing with the Anapanasati. See the first post “Ānāpānasati – Overview”
– Hopefully, I will finish the first such post on jhana within the next two weeks.P.S. Any questions/comments on either of those issues need to be discussed at “Posts on ‘Elephants in the Room’“
Hello enRaiser,
You asked: “Every citta has an Object associated with it. when we meditate on breath then the object of attention is breath.. and after some time suddenly a past memory image pops up.. can one explain in terms of Abhidhamma mind-moment model?”
Abhidhamma easily explains it. It is just that the author of that paper does not understand Abhidhamma.
The basic idea is explained in: “Change of Mindset Due to an Ārammaṇa”
There are six types of “thought objects” coming through the eyes, ears, nose, tongue, body,and mind.
– While one is engaged in breath meditation (which is NOT a Buddhist meditation, by the way) only the mind is active. Actually, the body is active too, since one is “monitoring the breath via touch sensation.” However, since you are talking about random thoughts that come to the mind, those come in through mind: “manañca paṭicca dhamme ca uppajjāti manoviññāṇaṃ.”Please see, “Chachakka Sutta – Six Types of Vipāka Viññāna”
I am not sure how much background you have on Abhidhamma. You can take a look at the Abhidhamma section:
“Abhidhamma““Buddha Sāsana” has a different meaning from Buddha Dhamma.
– “Buddha Sāsana” refers to the geographic locations/time periods where the true teachings of the Buddha (Buddha Dhamma) are present.
– For example, the “Buddha Sāsana” of the previous Buddha (Buddha Kassapa) disappeared long before the current “Buddha Sāsana” of Buddha Gotama was established with him attaining Enlightenment. Of course, all Buddhas teach the same Buddha Dhamma/Paticca Samuppada/Tilakkhana.
– The current “Buddha Sāsana” of Buddha Gotama is supposed to last only about 2500 more years. After that, his true teachings will fade away. As we know, even now, true teachings are not widely available.It is a good question. Let me see whether I can provide a summary. Sometimes it helps to write in point form.
1. Dhamma and Dharma: Dhamma is the Pali word and Dharma is the Sanskrit word for it.
– But it is best to avoid ANY Sanskrit words in Buddha Dhamma. There is a reason why the Buddha prohibited bhikkhus from translating the Tipitaka to Sanskrit. We see the disastrous consequences of translating “anicca” to Sanskrit as “anitya.” While ‘anitya” in Sanskrit means “impermanence”, “anicca” in Pali has a much deeper meaning.2. The PRIMARY meaning of dhamma is “to bear.” Everything in this world has arisen due to causes. Those causes are dhamma (usually it is written in the plural, dhammā)
– In that sense, dhammā are “kammic energies” that are in kamma bhava. As we know such energies (kamma bhava) arise via Paticca Samuppada.3. There are “good dhammā” that can bring “good vipaka”.
– Then there are “bad dhammā” that bring “bad vipaka”, and thus they are called “adhammā”
– Thus adhammā are just the bad version of dhammā
– Note that adhammā arise due to lobha, dosa, and moha, while dhammā arise due to alobha, adosa, and amoha.4. Buddha’s unique teaching was “sabbe dhammā anattā“.
– That means ALL dhammā, including adhammā are of “unfruitful nature”.
– As we know, adhammā lead to rebirths in the bad realms and dhammā lead to rebirths in the good realms. That means all types of dhammā bind one to the rebirth process.
– That is why “sabbe dhammā anattā“, i.e., “all dhammā are unfruitful”. That includes “good dhammā” due to alobha, adosa, amoha.5. Now, Buddha Dhamma (where the dhamma is without the long “a”) is teaching or a procedure.
– Buddha Dhamma explains how one can stop creating both types of dhammā that keeps one bound to the rebirth process.
– There the Buddha comes from “bhava” + “uddha” where “uddha” means to ‘root out”. Thus “Buddha Dhamma” teaches one how to stop those bhava/kammic energies/dhammā from arising.6. It is best to disregard other definitions (at least until evaluating the soundness of the above explanation).
– For example, Dipobhasaddhamma quoted: “Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings.” from MN 70. “Dhamma” there refers to Buddha Dhamma, so it is consistent.
– If any contradictions with the Tipitaka can be presented, I would be happy to discuss them.7. I purposefully made the explanation short to emphasize the main points. Please feel free to ask questions.
P.S. To understand #4 above, one needs to understand that puñña kamma (moral deeds) done with alōbha, adōsa, and amōha give rise to births in the human and higher (good) realms. Thus puñña kamma are necessary to get good rebirths, but not good enough to attain Nibbana. If one remains in the rebirth process, one WILL be reborn in an apaya sooner or later.
– Such puñña kamma automatically become kusala kamma upon comprehending the Four Noble Truths/Paticca Samuppada/Tilakkhana.
– Puñña kamma keep one in the rebirth process (via akusala-mula Paticca Samuppada), while kusala kamma lead to Nibbana (via kusala-mula Paticca Samuppada).
– That is a subtle point some people miss.
– See, “Kusala and Akusala Kamma, Puñña and Pāpa Kamma“Promised post just published: “Ānāpānasati – Overview”
Please post comments/questions at “Posts on ‘Elephants in the Room’”
– Start a new topic there with a question or comment.1. I think you mean the following. Just enjoying sensual pleasures is not bad in the sense that cannot lead to rebirths in the apayas. If one engages in immoral deeds (like stealing, killing, rape, etc.) in seeking sensual pleasures, those are papa kamma that will lead to such bad rebirths.
– However, as long as one has cravings for sensual pleasures, one will be reborn in the kama loka. That is from Paticca Samuppada: Rebirths in kama loka are inevitable if one cultivates corresponding abhisankhara (i.e., think, speak, and engage in actions SEEKING sensual pleasures).2. This is exactly what I discussed in the latter part of #1 above.
– As long as one has cravings for sensual pleasures, one will be bound to the kama loka.
– The danger in remaining in the kama loka is that one could be tempted to do immoral deeds if the arammana is strong enough. For example, there are many people who will not take bribes. However, if the bribe is large enough, even they could be tempted.
– That is the difference between a Sotapanna and an average human. A Sotapanna will not be tempted to engage in any apayagami actions, no matter how strong the arammana is.3. That is exactly right. It is better to say, “Trying to maximize sensual pleasures with minimal suffering is thinking like fish who tries to eat a worm from a hook. The fish does that because it cannot figure out (i.e., “see” with wisdom) there is a hook hidden under that tasty worm.”
– In the same way, one who has not reached at least the Sotapanna Anugami stage is unable to “see” with wisdom the bad consequences of craving sensual pleasures.
– So, there is a big difference between experiencing sensual pleasures and craving them. Of course, if one is constantly immersed in sensual pleasures, it is hard to even think about the bad consequences of them.Thank you, Seng Kiat.
LayDhammaFollower’s earlier comment on May 30, 2022, at 7:52 am kept moving up as the latest post. So, I just removed it.
– Necessary information to access his MindMap chart is there in the above comments.
– I am happy to see that many people are reading this link. Thanks again to LayDhammaFollower for sharing his chart. It is an inspiration to all.I have received an email from LayDhammaFollower saying that his mind map can be VIEWED without installing the software.
– You need the software ONLY to make changes to his chart, or to create your own MindMap.
– His chart (with the latest update) is at: https://pure-buddha-dhamma-mindmap.on.drv.tw/Pure%20Dhamma.html
– Accordingly, I have revised my previous comments above.
