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Yes. It is necessary to clearly understand these fundamental concepts.
You asked: “Now also “kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro” are mentioned. That is explained as “kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro”. What is that in real life? It seems it is every action that is not abhisankhara. It could be e.g. “getting a glass of water from the kitchen”. I have not seen a PS for such daily activities.”
1. The post is about akusala-mula Paticca Samuppada, which starts with “avijjā paccayā saṅkhāra.”
– Getting a glass of water does not fall under that.2. The Tipitaka reference that you provided explains what is involved under “avijjā paccayā saṅkhāra“: “Tattha katame avijjāpaccayā saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro” AND “Kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. Ime vuccanti “avijjāpaccayā saṅkhārā”.
– Note that Puññābhisaṅkhāra, apuññābhisaṅkhāra, āneñjābhisaṅkhāra are generated via kāyasaṅkhāra, vacīsaṅkhāra, cittasaṅkhāra. But the second verse above explains that ONLY sañcetanā are counted under akusala-mula Paticca Samuppada.
– Here sañcetanā means those that involve “san” (lobha, dosa, moha).
– That is why “getting a glass of water from the kitchen” does not fall under this category.You wrote: “What I do not understand: why is the word “kamma” not used in PS and where is it created?”
The answer is partly explained above. Not all kamma are bad. Kamma basically means “action.”
– Punna kamma (moral deeds) are done with punnabhi sankhara.
– Pāpa kamma (immoral deeds) are done with apunnabhi sankhara.
– Kusala kamma (in Kusala-mula Paticca Samuppada) are done with “kusala-mula paccya sankhara” instead of “avijja paccaya sankhara.” Those kamma help one attain Nibbana.
– Then there are abyakata kamma (kammically neutral) like in “getting a glass of water from the kitchen”.You wrote: “..Lal explains in the post “Key Steps of Kammic Energy Accumulation” that kamma is created in the step “upādāna paccayā bhavo”. But is it also created in sankhara paccaya (kamma)vinnana and kammavinnana paccaya namarupa?
– This is exactly what I tried to explain in that recent post, “Key Steps of Kammic Energy Accumulation.”
– We don’t automatically start accumulating kamma with “avijja paccaya sankhara.”
– Kamma accumulation needs a trigger, as explained with the above post and the next post, “Generating Kammic Energy in the “Upādāna Paccayā Bhava” Step”
– That trigger is explained in #1 of that second post in detail. The time sequence is discussed in detail in #1 through #3 of that second post referred to above. Then time sequence moves to the “avijja paccaya sankhara” and goes through all the steps in akusala-mula PS.
– So, please read those two posts again carefully.You asked: “Kamma is energy created via sankhara and stored in the mental plane, so it is namarupa? Kamma seems to be apart from citta, cetasika and rupa..”
Kammic energy is created in javana citta, not all citta.
– Such javana citta involve punnabhi sankhara, apunnabhi sankhara in akusala-mula PS. See above at the beginning of my response.
– As explained there kamma are various types. Only those kamma that involve “sancetana” (with greed, anger, ignorance OR “san“) contribute to akusala-mula PS.Please feel free to ask questions. It is important to get these basic ideas right.
Yes. It is a good idea to make certain that one has gone through the four lower jhanas as described by the Buddha.
See, “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2)“
The following is a recent youtube video “Time to Take the ‘Big Bang’ out of the Big Bang Theory? (May 5, 2021)” by a scientist, Paul Steinhardt, who claims that the Big Bang Theory about the origin of the universe is not correct:
He has co-authored a book on this subject too, where they argue against the proposed “Big Bang Theory”:
“Endless Universe: Beyond the Big Bang” by Paul J. Steinhardt, Neil Turok (2007).As we know, the Buddha taught that only parts of the universe are destroyed and re-emerge periodically:
“Buddhism and Evolution – Aggañña Sutta (DN 27)“Thanks, Christian. I just deleted the link.
David, If you would like to make a comment on why that video is relevant to mediation, you can do so.
Hello David,
I am not sure how much of Buddha Dhamma (true Buddhism) that you have been exposed to.
– It is based on cleansing one’s mind of greed, anger, and ignorance about the true nature of the world.I suggest scanning through the list here:
“Bhāvanā (Meditation)”If you can provide your thoughts after reading some of the posts, we may be able to comment further.
The above link does not provide any insights.
You need to try to understand Buddha Dhamma with more insight, Anil!
Hello Tobias,
The point is that jhana citta is a type of a javana citta.
We do “bad kamma” (that lead to births in bad realms) and “mundane good kamma” (that lead to births in good realms) with javana citta.
– Jhana citta are a part of “mundane good kamma” because they also lead to births in “good realms”, i.e., Brahma realms.We do lokottara kusala kamma (that lead to Nibbana) also with javana citta.
P.S. All “kammic energies” are produced in javana citta.
Hello Abhayamudra,
It is also explained in the post, “Prerequisites for the Satipaṭṭhāna Bhāvanā“
It is explained in the post, “Prerequisites for the Satipaṭṭhāna Bhāvanā“
Hello nb,
You wrote: “This is my understanding of Goenkaji’s instructions, what he saying is that in the first moment when you notice a painful sensation, you might have a tendency to move right away in response to pain, but he is saying that you also have the ability to not move right away and to take some time to watch the pain and to evaluate if you can actually stay still or if the pain deserves moving…”
He totally misunderstood the purpose of vipassana.
– It is not a physical feeling that the Buddha asked to pay attention to. Rather it is the “mind-made vedana” or “samphassa-ja-vedana.”It just so happens that this is exactly what the most recent post is about;
“Dukkha Samudaya Starts With Samphassa-Jā-Vedanā”This is a very deep point to understand. It is a good idea to read that subsection if interested.
Thanks, Lang (cubibobi) for providing that link!
Yes. It provides the basic idea.
– We may not even realize it. But engaging in “kaya sankhara” (especially immoral ones) brings stress to the mind.
– When cultivating jhana, that stress is removed/suppressed (Ariya/anariya jhana).
– Both the mind (and thus the body) become light due to the “calming effect.”
– While that can happen with just calming the mind by focusing on the breath, such a relief (or even jhana) are not permanent. One who cultivates such anariya jhana could lose that ability even during this lifetime.If Abhayamudra or anyone else has questions, please feel free to ask.
Hello Abhayamudra,
You asked: “I’m wondering how the proposed revised translation of anapana (as cultivating the skillful and discarding the unskillful) affects the 3rd and 4th bases: experiencing the whole bodily formation and calming the bodily formation respectively.”
It is difficult to answer unless we understand what you mean by “bodily formations”.
What do you mean by the highlighted part?
– What do you refer to as “bodily formations”?Thanks, Seng Kiat.
Yes. This is in #3 of “Mahā Cattārisaka Sutta (Discourse on the Great Forty)” and in the posts referred to #3 (ten types of wrong views.)
