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I will watch Dosakkhayo’s video later today.
However, the main points are the following:
1. Taryal’s statement, “Then what is the role of DNA? Genetic Engineering has shown that mutations in DNA can affect the structure of the physical bodies. This would suggest that the blueprint of an organism’s physical structures is stored in the DNA” is not inconsistent with Buddha’s explanation.
- I did not deny that DNA plays a role in the physical human body. After a human gandhabba is born with a physical body, DNA plays a role (dictated by kammic energy embedded in the gandhabba.)
2. We need to realize that the world (or nature) is described by Paticca Samuppada and the laws of kamma embedded in it.
- The gandhabba and the physical body are BOTH created by kammic energy to “embed” the “distorted sanna” that the lifestream craved. A human existence is grasped because of a “janaka kamma” (a strong kamma that can give rise to human existence.)
3. This is why I have emphasized many times that the “trick” (or the mirage) of the “distorted sanna” cannot be uncovered within the mundane laws of science.
- That “distorted sanna” is “built into” both gandhabba and the physical body, i.e., into DNA, as well.
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At the beginning of the post, it is stated: “A citta evolves into viññānakkhanda via nine stages.” See “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps.
- The mind starts at the “citta” stage and evolves into the viññānakkhanda stage in a citta vithi. But that repeats over many citta vithi, and the javana power increases to the level of doing kamma after numerous citta vithi that occur within seconds.
- The citta, mano, mansan stages are within the “bahiddha vinnana” stage (which also takes place for an Arahant.)
- It gets to the ajjhatta vinnana stage when the mind attaches to the sensory input (i.e., the “distorted sanna.”) I think I mentioned that in the post. Again, that ajjhatta vinnana strengthens with time if the mind stays on that sensory input.
- So, the mind goes through the “purana kamma” and “nava kamma” stages also during that process.
Thank you!
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It could be a jhanic experience.
- It is not that uncommon for people to have jhanic experiences. In most cases, it happens to those who have practiced jhana in recent past lives. Some such people may not have even heard about jhanas.
The post you refer to is by a forum participant. The following post discusses jhanic experience: “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2).”
- Your statement, “It seems like you have to deliberately permeate your body” is incorrect. When in a jhana, it happens automatically. You don’t need to focus on jhana factors.
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Information on how to send funds is there in English @ 0.59 minutes.
- Typically, I would remove videos with such specific details. However, this is a unique situation for a worthy cause.
- My only reservation is that if the project starts in 2021, what is the current status? Is it close to being finished?
We need to learn to think on our own rationally and also not to wander off to irrelevant subjects.
- Per the description in that post, citta, mano, and mānasan stages do not have any defilements. Arahant‘s mind would go through those stages per the reasons I gave, for example, to identify people.
- I also stated that there is no description in the Tipitaka about how the mind of an Arahant gets to the viññāṇakkhandha stage. There is no need for that either.
- Of course, the viññāṇakkhandha stage of an Arahant is not the same as that of a puthujjana. In particular, it would not have any defilements. But it should encompass past, future, and paccuppanna states of the mind (because an Arahant also can recall the past and may have some expectations for the future, like taking a bath later in the day.)
1. One will engage in activities of the anicca nature as long as one does not see the futility of such actions.
- That is an excellent way to understand what is meant by “anicca.”
2. Initially, it is OK to talk about the “anicca nature of external things.”
- However, the Buddha taught about a mental process that leads to suffering. That “mental process” is Paticca Samuppada.
- Ignorance of #1 above makes us engage in unfruitful activities: “avijja paccaya sankhara.” For example, seeking happiness in sensory pleasures is of the anicca nature.
- Two most recent posts are also based on that point: “Introduction – What is Suffering?” and “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps. ” Most posts on this website explain different aspects of that point.
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Wise thoughts! Thank you, y not.
1. As long as one thinks that happiness can be achieved within this world (for humans, it is the pursuit of sensual pleasures), one is not in a position to “show true love/compassion” for another.
- Once one realizes that the “pursuit of sensual pleasures” only leads to more suffering, one can genuinely “show true love/compassion” for another by explaining “how to overcome the suffering in an absolute way.”
2. Only a Buddha can figure out “how to overcome the suffering in an absolute way.”
- See, for example, “Introduction – What is Suffering?“
- One will have true confidence in the “Buddha, Dhamma, and Sangha” only when comprehending the above.
3. I believe that is what y not expressed as follows:
“Having confidence in the best, the result is the best”
The Best of Beings (buddhe aveccappasāda; here, aveccappasāda means to have “unbreakable confidence”; thus having “unbreakable confidence” in the Buddha. )The Best Teaching (dhamme aveccappasāda; having “unbreakable confidence” in the teachings or Dhamma.) The Best Community (saṅghe aveccappasāda; having “unbreakable confidence” in the teachings or Sangha.) “Having confidence in the best, the result is the best”- Those verses are in many suttas. See, for example, “Ānandatthera Sutta (SN 55.13).”
- Also see #3 of “Sotapatti Aṅga – The Four Qualities of a Sotāpanna.”
- Only when one has such “unbreakable confidence” in the Buddha, Dhamma, and Sangha can one “truly love others” by explaining how to get there. Note: Sangha here does not mean “bhikkhu,” but anyone at or above the Sotapanna stage, i.e., a Noble Person.
- Also see “5. Ariya Metta Bhavana (Loving Kindness Meditation)“
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Zapper wrote: “Yes, I did read the post, but I am confused on why simply enjoying a sense object causes suffering.”
- So, you did not understand the discussion there.
- Of course, it is not easy to understand. We are used to thinking in terms of “human logic.” But Buddha’s teachings are based on a different set of fundamentals/axioms.
I tried to explain that recently, in another thread: “Tipitaka Validity.”
- Specifically, see my comment on August 18, 2024 at 10:35 am.
P.S. The following post has a simpler explanation: “Is It Necessary for a Buddhist to Eliminate Sensual Desires?“
Supporting Dhamma centers and monasteries is a good cause.
- However, this website is focused on teaching Dhamma. It would be impossible to sort out and list specific ones.
- Anyone can make their own recommendations. However, please DO NOT list bank accounts to which to send money. Just provide names, website links, contact phone numbers/emails (if providing that information is acceptable to those Dhamma centers and monasteries.)
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Yes.
- The reason is subtle, but the main point is the following: We all have a “suffering-free” (pabhassara) state of mind deep inside us. Until we comprehend that fact and learn how to “uncover” that “suffering-free” (pabhassara) state of mind, ALL our actions move our minds away from it.
- That was discussed in the following thread: “Validity of current interpretation of Satipatthana Sutta.”
- You (or anyone who has not understood that) should read that thread, at least from my comment on July 30, 2024 at 9:26 am.
That issue is at the heart of the Buddha’s teachings.
I think you are asking the following: We attach to sukha vedana with greed (raga) and dukkha vedana with anger or resentment (patigha.) We also like to “enjoy” a neutral vedana because it gives us “peace of mind.”
- So, it is a subtle point, but a puthujjana attaches to a neutral vedana with ignorance (avijja.) That is because a puthujjana does not understand the “true nature” of the evolvement of a citta to the vinnanakkhandha stage, which we discussed in the current post “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps.”
Of course. What else?
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“What I meant was not on the teachings itself, but rather the historicity, whether such events did happen, and whether the tipitaka is faithful to historic events.”
- I understood what you meant. However, that is covered if one can see the truth in the current version of the Tipitaka.
- There is no other way to check the “validity of the teachings” in Tipitaka.
- Of course, I have written posts showing the consistency and inconsistencies of modern science with Buddha Dhamma. That is to point out that science is always “catching up” with Buddha Dhamma in the long term. I have also made predictions about which “scientific theories” will be proven incorrect, possibly within our lifetimes: “Dhamma and Science” and “Quantum Mechanics and Dhamma.”
You may be able to get some ideas by reading the following post:
“5. Ariya Metta Bhāvana (Loving Kindness Meditation).”
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