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Yes. There was a post with that title.
The analysis there is not incorrect in the way it was done.
– However, it may lead to a “possible contradiction issue” because of the following. Most references in the Tipitaka refer to three stages/lakkhana of a sankhata: Uppāda (arising), ṭhiti (existence), vaya (destruction). See, for example, “Saṅkhatalakkhaṇa Sutta (AN 3.47).”
– That is why I removed it.As I remember, it discussed human life through five stages: born a baby, growing to a young age, enjoying life at that young age, getting to the middle age and experiencing discomforts/sicknesses, etc, and then dying.
– So nothing inherently wrong with that analysis. But I didn’t want to leave room for the possibility of inconsistency with the Tipitaka.Yes. That is a good description.
– But the Pali word is assāda, not assadā.
– We attach to some things (visuals, sounds, etc) in this world because they are likable. For example, a person of the opposite sex may look attractive, and one may like the sound of a piece of music, etc. Then we start thinking, speaking, and doing things (with mano, vaci, and kaya sankhara) to make them “ours” and to enjoy them more. Sometimes that makes us do immoral things. At a less damaging level, they make us bound to the “kama loka.”Regarding your question, see, “Kāma Assāda – A Root Cause of Suffering” and “Kāma Assāda Start with Phassa Paccayā Vedanā or Samphassa-Jā-Vedana“
Yes. Sometimes these subtle differences stay hidden.
– It could have stayed hidden if you did not start on this project on the MindMap.
– That is why just reading is not enough. Engagement is necessary to make progress. I am glad that you are fully engaged!P.S. The following subsection covered saṅkhāra in detail: “Saṅkhāra – Many Meanings“
Revised post “Introduction -2 – The Three Categories of Suffering” posted.
– Thanks for the input from TripleGemStudent and Tobias. Don’t hesitate to question/comment.
There are no “Kusāla abhisaṅkhāra”.
– “Kusala-mula saṅkhāra” is part of Kusala-mula Paticca Samuppada that lead to Nibbana.
– “Punna abhisaṅkhāra” is part of Akusala-mula Paticca Samuppada that lead to rebirths.May be you made a typing error.
– Any type of abhisaṅkhāra come into play only in Akusala-mula Paticca Samuppada.1. Māna and Uddhacca are two of the 10 samyōjana that needs to be broken to attain the Arahanthood.
– But those two are broken only after the Anagamai stage.
– One must first focus on breaking the first three samyōjana.
– See “Dasa Samyōjana – Bonds in Rebirth Process“
– I just wanted to emphasize that first.
– I don’t think I even discussed the higher 5 samyōjana in the above post.2. There are mainly three types of māna: māna, omāna, and atimāna.
– See, “Taṇhā Sutta (AN 6.106)“
– In the above link, māna: māna, omāna, and atimāna are translated as conceit, inferiority complex, and superiority complex.
– The last two are correct. Māna is a bit deeper than the usual definition of conceit, i.e., “excessively proud of oneself.” It is the deepest level of the perception of “I” or “me”. That is why it is removed only at the Arahant stage.3. “Uddhacca” is translated as “restlessness” in the following sutta: “Uddhacca Sutta (AN 6.116)“
– That is not too bad. But uddhacca is also related to māna. It is “high-mindedness” that is a much lower level than “atimāna” in #2 above (in the sutta).
– Note that “uddhacca” is different from “uddhacca kukkucca” which is one of the five hindrances; see #10 of “Key to Calming the Mind – The Five Hindrances“Yes. That is correct.
You wrote: ” While having possibilities of being born in any realm doing various sankhāra (having majority of births in apaya).”
To expand on that:
– Doing immoral deeds via apunna abhisankhara lead to rebirths in the apayas.
– Moral deeds via punna abhisankhara are “good” in the mundane sense since that leads to rebirth in the “good realms.” However, they DO NOT lead to Nibbana. (Since any birth in a “good realm” has a finite lifetime, one is again “eligible” to be reborn in an apaya.)
– That is why doing punna abhisankhara is NOT ENOUGH. One must comprehend the Noble Truths/Paticca Samuppada/Tilakkhana and become at least a Sotapanna Anugami to be “free of the apayas” in future births.Yes. The first description is correct.
– In some realms, all five khandhas do not arise. For example, the asañña realm.The second description on jati is correct too.
– Everything in this world is a sankhata, arising via Paticca Samuppada. They all arise and are destroyed after being in existence for variable times. Somethings like stars last for billions of years and cittas last for a billionth of a second.
– See, “Jātidhammādi Sutta Dasaka (SN 35.33–42)”
– There are ten small suttas, thus, “dasaka“.Tobias’ questions:
1. “Can it be that during existence aññathā is just change (which is annoying)?”
– It is more than annoying. It is more like unexpected changes which keep coming.
– Examples; getting injured, sick, etc. But it is not restricted to one’s health. One’s belongings are subjected to it too, (all sankhata) leading to mental distress in addition to any physical pain.2. “Then the question is, what category is physical pain?”
– Physical pain comes mostly as kamma vipaka.
– Of course, it is part of the “pīḷana” nature.3. “This experience is mostly not as wanted (anicca) which leads to dukkha(dukkha).”
– Yes. See, “Anicca – The Incessant Distress (“Pīḷana”)“Yes. It is in the Petakopadesa, a Commentary in the Tipitaka.
“5. Hāravibhaṅgapañcamabhūmi” in the first paragraph. It is sort of hidden!
“Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṁ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṁ, vipariṇāmadukkhatāya dukkhatāti aññathattaṁ ca saṅkhatalakkhaṇaṁ, dukkhadukkhatāya ca dukkhatā,.”
I will revise the post, “Introduction -2 – The Three Categories of Suffering” but it may take a couple of days.
I tried to find the source yesterday, but could not.
– See, “Three types of suffering associated with sankata”It is probably not in a sutta but in a Commentary. But since it obviously makes sense, I thought it would be in one of the three Commentaries in the Tipitaka.
Yes. I was trying to revise that post yesterday, but still trying to find the source of the quote.
– It is important to settle this, so I will take a bit more time, especially to find the source of that quote.
– Waharaka Thero discussed it in a discourse. It would have been easy to find it if he was alive.1. There are three stages/lakkhana of a sankhata: Uppāda (arising), ṭhiti (existence), vaya (destruction).
– During existence a sankhata is subjected to “unexpected change” or “aññathā“.
– This is in the “Saṅkhatalakkhaṇa Sutta (AN 3.47).”2. There are three types of dukkha (dukkhatā): Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
– See, “Dukkhatā Sutta (SN 45.165)”3. The three types of dukkhatā correspond to the three lakkhana of a sankhata.
– A sankhata arises due to Paticca Samuppāda starting with “avijjā paccayā sankhāra.” Thus the “uppāda lakkhana” of a sankhata is associated with saṅkhāradukkhatā.
– Any sankhata will eventually be destroyed and has the “vaya lakkhana.” That is the vipariṇāmadukkhatā.
– In between the birth and death, a sankhata exists (tithi). However, it undergoes unexpected change (aññathā), and that gives rise to Dukkhadukkhatā. That is expressed by, “titthassa sankata lakkhanan, dukkha dukkhata”.There are three stages of a sankhata: Uppāda (arising), ṭhiti (existence), vaya (destruction).
– During existence a sankhata is subjected to “unexpected change” or “aññathā“.This is in the “Saṅkhatalakkhaṇa Sutta (AN 3.47).”
