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I don’t know what those two suttas are. But the principle is the following.
1. A Sekha is an Ariya at or above the Sotapanna Anugami stage. One who has SEEN that Nibbana is the cessation of existence (and that suffering will persist until getting to full Nibbana or Parinibbana.)
– A Sekha is a “trainee/practitioner” who is working to get to the Arahant stage.2. One transcends or “goes above the Sekha stage” by following the Noble Path.
– He/she has “Samma Ditthi” and now needs to complete the rest of the 7 factors.As mentioned in Christian’s above (second) post, overcoming “kāma” is not easy for a Sekha.
– Another way to say the same is as follows: A Sotapanna has removed “diṭṭhi vipallāsa.” “Saññā vipallasa” removed at the Anagami stage and “citta vipallāsa” removed at the Arahant stage.
– The following post provides a breakdown of how that happens in stages “Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra.”A “less deep” post is “Is It Necessary for a Buddhist to Eliminate Sensual Desires?”
So, I don’t see any “missing pieces.”
Both Ariya and anariya jhana REQUIRE one to abstain from akusala kamma and sensual pleasures. The standard verse includes, “vivicceva kāmehi vivicca akusalehi dhammehi..”
In the anariya case, many yogis attained the highest jhana by avoiding sensual pleasures via living in jungles, without seeing women or other sensual temptations.
But an Ariya SEES the dangers in sensual pleasures once comprehending the anicca, dukkha, anatta nature.
– After seeing that they can live among temptations and may still get to jhana.The MAIN difference is that avijja is only SUPPRESSED in anariya jhana. Avijja is gradually REMOVED in Ariyas whether they attain jhana on the way or not.
– Devadatta had not only anariya jhana but also iddhi (supernormal) powers. But he lost all that and was born in an apaya. That is the nature of anariya jhana.Isn’t that all one needs to know regarding Ariya/anariya jhana?
“Assāsa passāsa” has TWO meanings:
1. “Breathing in and out”
– That applies to “assāsa passāsā kāya saṅkhārā“, i.e., that is how the mind moves the body in the simplest way.
– That is in the “Cūḷavedalla Sutta (MN 44)“: “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro”2. “Assāsa” is to “take in the Noble Path” and “passāsa” is to dispel/reject the “wrong paths” with “wrong views”.
See, for example, “Assāsappatta Sutta (SN 38.5)” , “Paramassāsappatta Suttta (SN 38.6)”
Those translations are not that good.
– Basically, “Assāsappatto” is someone who has become a Sotapanna Anugami and thus has started “taking in” the Noble Path (First sutta)
– “Paramassāsappatto” is an Arahant who has completed the Path OR “completed taking in” (Second sutta)
P.S. : “patto” is “someone who got to that stage/level” AND “parama” is “ultimate”
– Assāsappatto = Assāsa + patto
– Paramassāsappatto = parama + assāsa + pattoP.P.S. Of course, it is the second meaning that pertains to Ānāpānasati meditation.
Yes. Those are good. Thanks, Lang.
The second one is online and I use it often:
Lang’s (cubibobi) questions:
(1) Yes.
(2) I am not certain that those commentaries were actually written or just composed (just like the rest of the Tipitaka). I have revised that in the post as:
“.. Furthermore, three commentaries were composed in Pāli during the time of the Buddha. Per the Sinhala version of those three commentaries, one was the work of Ven. Sariputta and the other two attributed to Ven. Mahākaccāna (or Mahākaccāyana.)#3, #4: Yes. Those certainly qualify as “distorting Buddha Dhamma.”
– I am not sure whether they qualify as anantariya kamma. But it is a serious offense.
For example, “AN 2.25” is a short sutta that says: “Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī” ti.
Translation (to provide the idea): “Monks, these two people slander the Tathagata. Which two? One who briefly explains a deep discourse when it needs a detailed explanation. The other explains a discourse in detail whose meaning is already clear. These are two who slander the Tathāgata.”
– Two perfect examples of the first type of slander say that the words anicca and anatta are fully explained by “impermanence” and “no-self.” Those two concepts require detailed explanations.I would not call it “human evolution.”
1. “Human existence” is determined by the lifetime of the gandhabba, the “mental body.”
2. The “physical body” is just a shell that allows a human to experience gandha (odors), rasa (tastes), and phottabba (touches). The duration of that physical body is subjected to environmental conditions.
– Even now, in some poor countries, “physical-body lifetime” is around 50 years, while in some others it is around 100 years.
– Over long times it can change from around 10 years (when the environment is bad) to around 80,000 or so years when the conditions are optimum.
– However, the lifetime of human existence DOES NOT depend on such environmental conditions.It depends solely on the kammic energy.Yes. A viññāṇa (future expectation) becomes stronger via aññamañña PS: “nāmarūpa paccayā viññāna” followed by “viññāna paccayā nāmarūpa” followed by “nāmarūpa paccayā viññāna”, …
– It is a feedback loop that makes both nāmarūpa and viññāna grow.It is discussed in “Viññāna Paccayā Nāmarūpa”
Yes. It can work for a “mundane task” like a shopping list too.
Now, something else can come up to break that viññāṇa (future expectation).
– In the case of the shopping list for tomorrow, for example, if it turns out that you had to leave home immediately to go to a different city, that viññāṇa can “break” and you may not recall the shopping list anymore. Your mind then “knows” that there is no more need for that particualr shopping list.P.S. Also see, “Āsēvana and Aññamañña Paccayā“
Yes. That is right.
What you called a “non-kamma vinnana” is a namagotta. ALL our actions are recorded as namagotta, whether or not they may have kammic consequences.
– Those events with kammic consequences (i.e., kammic energy) are “dhammā“. In other words, namagotta with kammic energies are dhammā.Now, dhammā can bring vipaka on their own, when conditions are right.
But if we need to recall anything (namagotta with or without kammic energy) we need to make an effort to recall them. The brain sends a “cittaja ray (kirana)” to the vinnana dhatu and it comes back (reflected) with that memory.
I hope you can get an idea. Ask questions if not clear. I think I wrote about this in one post, but I cannot remember which post.
P.S. The following analogy may help with how we recall namagoatta.
Suppose, there is a chair in a dark room. If we walk into the room, we would not see the chair. But if we direct a flashlight to it, the light will reflect off the chair and we will see it.
– In the same way, we need to send a “beam of light” to the vinnana dhatu (nama loka), and only then it will reflect back with the memory.
– Our nama loka is very different from the rupa loka. We can recall memories (in nama loka) from anywhere. More in the next post.Please give the bullet # when quoting, so that I don’t have to read the whole post to find it.
Where does the quote appear?
P.S. I later saw that TGS has sent me an email too.
I think the confusion arose because of the following.
1. In the Suttas, there are only four jhana mentioned.
2. In Abhidhamma, the second jhana is split into two: “avitakka vicāramattaṃ samādhi (absence of vitakka with a trace of vicāra left)” AND “avitakka AVICARA samādhi (absence of BOTH vitakka and vicara)”P.P.S: Most suttas have just one (second one in the suttas) with “avitakka AVICARA samādhi (absence of BOTH vitakka and vicara)”.
The verse that TGS quote appears in #13 in the post “Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra”
– So, it appears that different suttas describe jhanas a bit differently.
– But the main difference is whether there are 4 or 5 rupavacara jhanas, as mentioned above.Feel free to ask questions if this is not the issue.
cubibobi is quite right.
To make it easier, I must have copied the English translation somewhere else and made revisions to it. You can see that at the start of #4:
“Further, great king, with the removal of vitakka/vicāra (but savitakka/savicāra remain),..”At the second jhana, you get rid of any kāma and akusala thoughts.
– But nekkamma and kusala thoughts remain. Those will remain from that point on.See, “Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra”
I need to revise the original post to make this clear. Thanks to TripleGemStudent for pointing that out.
TripleGemStudent wrote: ” In the end though, I would like to cease all sankhara’s because . . .
Sabbe sankhara anicca
Sabbe sankhara dukkha..”That is right. All sankhara are anicca nature. But we need to cultivate “punnabhisankhara” and “kusala-mula sankhara” until we get to the Arahant stage.
– Note that punnabhisankhara AUTOMATICALLY BECOME kusala-mula sankhara as one comprehends Tilakkhana/Paticca Samuppada/Four Noble Noble Truths.P.S. I just revised #4 of the post, “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2)”
Hello Alfalco!
I have not yet written a separate post on 32 Parts of the Body meditation or “patikulamanasikāra.”
It is, of course, part of the Satipaṭṭhāna bhavana.
– I discussed it briefly in the post, “What is “Kāya” in Kāyānupassanā?”I am not sure how much you have learned about the Satipaṭṭhāna bhavana.
Here is a link to the posts on that:
“Mahā Satipaṭṭhāna Sutta”There is also a separate section on Meditation:
“Bhāvanā (Meditation)“Sorry, Aniduan. I somehow did not see your post.
I heard that the government has stopped pursuing that legislation. However, I don’t know whether the government made an official statement.
C. Sacket has sent me an email saying that he was unable to add the following to the above comment.
No other sentient being in our universe can be compared to a Samma Sambuddha. He surpasses all other beings in knowledge and power!!!
But still for the sake of curiosity, here is a good article:
“SIX UN-SHARED SUPER-NORMAL KNOWLEDGES (ASADHARANA NANA) OF LORD GAUTAMA BUDDHA“
