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y not asked: “When we need to recall the memory…” But exactly WHAT triggers the memory, what prompts that need,.”
Memory recall happens only when one TRIES to remember something.
What you alluded to in “Now, in the time of the Buddha one bhikkhu was admonished by both his fellow bhikkhus and by the Buddha for ‘having the harmful misconception’ that vinnana travels from life to life..” is a different thing.
– That is patisandhi vinnana which happens at death (or more precisely at the cuti-patisandhi moment) is a kamma vipaka. That is not memory recall.Thanks, y not.
The link is, “Dhamma on Air #5.”P.S.
I watched a few minutes of the video.It seems that he is trying to explain memory in terms of stored in the brain. That is not correct. Here is a brief summary of what happens.
– The brain has a “mana indriya” with a transmitter and a receiver. One’s experiences are transmitted to the “nama loka” that it out there in space.
– When we need to recall the memory, the transmitter again sends a signal to the “nama loka” and receives a “blueprint of that memory.”
– That is the dhammā that the brain then transmits to the hadaya vatthu (that is in the gandhabba and overlaps the physical heart.)
– Then “mananca paticca dhammeca uppajjati mano vinnanam” re-creates the previous experience as if one is experiencing it at that moment.I will get to it in the upcoming posts. But I mentioned the mechanism with a bit more details in, “The Amazing Mind – Critical Role of Nāmagotta (Memories).”
I thought about the revision that I made to the post, “Difference Between Rūpa and Rūpakkhandha” this morning.
The original version was fine. I have restored the original version. My apologies for any confusion.
Please feel free to ask questions.
The following post is from Lvalio (Lair).
What’s to note about this Ven lecture. Dhammavuddho and what is necessary to pay attention is that when he refers to the conditions to progress on the path. Lord Buddha told Ven. Ananda that the preservation of the Dhamma depends 100% on good friends (kalyāṇasahāyatā kalyāṇasampavaṅkatā.)
– The translation of the Pali into English as “good friends” and it is wrong.
– The correct translation is, “friends who penetrated the path of the Dhamma”, at the very least a Sotapanna -an Ariya.And in this lecture, the Venerable speaks clearly of good friends AS Ariya…
See, “Half the Spiritual Life (SN 45.2)“.
– So the translation is wrong. It is not only “good friends”, but “good friends” who understood the Message of Lord Buddha, i.e. The Dhamma of nature…Here is the link:
7.4. SopākaAnswer to the question, “Is rūpakkhandha synonymous to nāmarūpa?” is no.
It will become clear in the upcoming posts. But the following is a quick answer.
Rupakkhandha of “old memories” can back to the mind when one just tries to remember that memory. For example, one can recall what one ate for lunch yesterday.
– That does not involve Paticca Samuppada steps, “avijja paccaya sankhara, sankhara paccaya vinnana, vinnana paccaya namarupa.”We will discuss the mechanism for recalling past memories in the upcoming posts.
– It is essentially, “mananca paticca dhammeca uppaddati mano vinnanam.”
– But that requires more explanation.The following comment was by y not.
When I tried to add the link, the post disappeared. Luckily, I kept a copy.Googled ‘Arahant at 7 years old’ and got this for starts. I do not know whether there is more.
At seven years old
I received ordination.
I bear my final body—
oh, the excellence of the teaching!And this:
I was only seven years old
and had just gone forth..
“he is Anuruddha’s novice,
assured in psychic powers.
Made a thoroughbred by a thoroughbred,
made good by the good,
educated and trained by Anuruddha,
who has completed his task”…
Having attained ultimate peace
and witnessed the unshakable,
that novice Sumana has the wish:
‘May no-one find me out!P.S. I just added the links to the references that y not provided.
Thank you, y not!Lvalio wrote: “It takes 7 (seven) years for the brain to achieve a degree of development capable of realizing and judging the world around it, with rare exceptions.
But after those seven years, the brain needs to experience the world before it starts judging it. So, we can say that a reasonable age for a person to become a Buddhist is 12 years..”Actually, there is an account in the Tipitaka where a seven-year-old attained Arahanthood. I don’t remember the name of the sutta.
Yeos asked: “how does the manomaya kaya/karmic body sees the world through the eyes of a baby?”
Yes. One can think of as the gandhabba “trapped inside the physical body.”
All external sensory inputs come through the “doors” in the physical body. Vision comes through the eyes, sounds come through the ears, etc.
– Then those signals are processed by the brain and transmitted to the gandhabba inside.
– That is a simple explanation. For details one needs to read the following posts:
“Our Mental Body – Gandhabba“; see #8 specifically.
“Clarification of “Mental Body” and “Physical Body” – Different Types of “Kāya”“Second question: it is said that “there is a nervous system in the gandhabba that overlays the physical nervous system.” Is there in the Tipitaka any other info describing what constitutes such nervous system?”
The Tipitaka may not have direct references to everything. We can figure out some things on our own. But the key references to gandhabba in the Tipitaka are at:
“Gandhabba State – Evidence from Tipiṭaka”Yes, Honk. Many people today, including many bhikkhus, believe that some suttas have been altered or later added, for the reasons that you have mentioned.
As the Buddha realized just after attaining the Buddhahood, it is not easy for humans to understand the “previously unheard” aspects of Buddha Dhamma.
– Average humans cannot “see” the truth of many aspects of the foundations of Buddha Dhamma.For example, our thoughts are generated not in the brain, but in the “mental body” or gandhabba.
– But because we cannot normally “see” the truth of that (because a gandhabba cannot be seen) most people reject the existence of a gandhabba.
– However, there are many occurrences that cannot be explained without the concept of a “mental body” that may come out of the physical body under some situations like Near-death Experience (NDE). Furthermore, now there are so many confirmed rebirth stories, which cannot be explained without a gandhabba being reborn many times with human bodies.
See, “Out-of-Body Experience (OBE) and Manōmaya Kāya” and “Evidence for Rebirth”I have discussed this to some extent in, “Mystical Phenomena in Buddhism?” and “What is Buddha Dhamma?”
Please feel free to ask questions after reading those posts.
– We are aware of only a tiny fraction of our world.
– Even though scientists have “discovered” many things about the wider world in the past few hundred years, there is still much more to discover, especially about how our minds work.
– They are unable to explain how emotions like joy, sadness, etc can arise in a brain that is made of inert atoms and molecules. The mind can NEVER be explained with that approach.
– The mental body (gandhabba) is the key to explaining many things. Once one understands that, it is easy to see that “going through a wall” is easy with the “mental body” or gandhabba. See, “Ghost 1990 Movie – Good Depiction of Gandhabba Concept”Yes, y not. We are just getting started on this topic from a new perspective.
In fact, answers to your original question will become clear as we proceed.
– The five aggregates are key to understanding how our memories are recalled.
– As you can probably see, one’s memories (in a beginningless rebirth process) is in the five aggregates. That is how the Buddha was able to “see” how he received “niyata vivarana to become a Buddha” from a Buddha who lived 100,000 eons ago!
– Some of these things may sound “exotic” but once one understands the principles, they are no longer myths. See, “Pāramitā and Niyata Vivarana – Myths or Realities?”By the way, my understanding becomes more clear with time too. Thus the need to revise these posts on the Five Aggregates (Pancakkhandha). Many of them were written several years ago.
Yes, Lang. It is a miccha ditthi.
That is explained in, “Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage.”
