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Theruwan Saranai, Passambhayam!
You asked, “Anyway I just wanted to make a wish of learning more about this term passambhayam if someone could elaborate on it.”
Passambhayam means “calming down” or “cooling down.”
The verse in the Mahā Satipaṭṭhāna Sutta is, “Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.”
That simply means, “One cools down one’s mind by cultivating good kāya saṅkhāra and stopping bad kāya saṅkhāra.”
kāya saṅkhāra are those saṅkhāra that control our bodily actions.
– So, bad kāya saṅkhāra lead to stealing, hitting, sexual misconduct, etc.
– Good kāya saṅkhāra lead to giving, physically helping others, etc.That is a very simple explanation. I have not yet directly discussed that verse. But posts on that sutta at, “Mahā Satipaṭṭhāna Sutta.”
Sankhāra discussed at, “Sankhāra – What It Really Means.”
– As discussed there ALL three types of saṅkhāra (mano, vaci, and kāya) arise in one’s mind.This section of the Mahā Satipaṭṭhāna Sutta is relevant to Anapanasati. It is Section 1.1 Kāyānupassanā ānāpāna pabba.
Many people, of course, incorrectly translate that verse has something to do with “breathing in and out.”
– There are several posts on Anapanasati at, “Bhāvanā (Meditation)” section.Yes. The post, “Kāma Guṇa – Origin of Attachment (Tanhā)” is good to read.
All vedana, including Sāmisa vēdanā, “samphassa-jā-vēdanā,” and nirāmisa vēdanā are included in the five types of vedana (sukha, dukkha, somanassa, domanassa, upekkha or neutral.)
It is good to understand how each of those different categories can arise.
Another important thing is the following:
– All vipaka vedana are sukha, dukkha, or upekkha.
– Somanassa and domanassa vedana are “mind-made” due to our gati. They are “samphassa-jā-vēdanā.” They do not arise in an Arahant.Johnny apparently ran into posting the following comment, and he emailed me.
Sāmisa vēdanā is also included, right?
Glad that I re-read your post on Kāma guṇa and realise there is this thing called Sāmisa vēdanā. Made me realise that an Arahant cannot become a piece of log and not find faeces smelly or rotten food distasteful to consume!
Yes, Johnny.
All types of vedana (sukha, dukkha, somanassa, domanassa, upekkha or neutral) are parts of Vedanakkhandha.Good comment, Siebe.
Yes. There were materialists then, just like today.But there were also yogis like Alara Kalama and Uddaka Ramaputta who did not have the ten types of miccha ditthi and were on the “mundane eightfold path.”
– That is why they were able to cultivate jhana.Of course, they were not aware of the anicca, dukkha, anatta nature of the world, and that is why they could not get to Nibbana.
– Upon Enlightenment, the Buddha thought about teaching his new-found Dhamma to those two yogis, but they had just died.Yes. Thanks. I just revised that sentence as follows:
These factors are really mental factors (cetasika) and citta that incorporate them.
Thanks, Tobias!
Of course, citta is not a cetasika. So, I changed the heading of the first column to be “Parameter Involved”.
“But what is the difference between the two or better asked how can sanna work without manasikara?”
As you said, Tobias, both sanna and manasikara cetasika are in ALL citta.
– They help each other. More precisely, sanna cannot identify an object without manasikara cetasika “pulling in” memories from the past.When the word “parrot” is heard, the manasikara cetasika pulls in memories with that word. Then the sanna cetasika identifies that and a picture of a parrot comes to the mind.
– Of course, the cetana cetasika is responsible for “pulling it all together” with one’s gati and generating vedana, vinnana, etc.
– We also need to realize that sanna is more than just “identification.” The perception as a “good or bad thing” is also included in sanna. For example, an average human, upon seeing a beautiful object automatically generates a “sukha sanna” or a “nicca sanna.”Also, see, “The Amazing Mind – Critical Role of Nāmagotta (Memories).”
So, it is a bit complex, but we need to contemplate those subtle aspects. You are on the right track. That is vipassana meditation.
I have been posting the recent posts from puredhamma.net on Dhamma Wheel discussion forum for some time. Regarding the recent post (the topic of this thread), the following question was asked:
“How to confirm the existence of gandhabba from the individual experience?”
The following is my answer, which could be helpful to some.
This is a good question in the sense that it goes to the heart of Buddha Dhamma.
As I explained in the recent three posts, Buddha’s teachings are not known to humans in the absence of a Buddha Sasana (or “Ministry of the Buddha” in Western terminology.) Many aspects are not amenable to the “experience of an average human.”
The core teachings of the Buddha can be summarized into a few “axioms” in the terminology of science. An axiom in science is a “fundamental truth” that is taken to be “self-evident.”
– However, in Buddha Dhamma, the following “axioms” are NOT self-evident, because only a Buddha can discover them.The following, among a few others, fall into that category.
1. The laws of kamma.
2. Existence of gandhabba and para loka.
3. Existence of the 31 realms.
4. The rebirth process.An average human can never figure out those on his/her own. Even when explained by a Buddha, not all can understand them either.
– There is another critical factor involved in that “understanding process.” It HAS TO BE understood in a systematic way. One cannot just jump in and grasp those concepts right away.As we know, one cannot learn higher mathematics like calculus without learning basic arithmetic first, then algebra, and so on. Buddha Dhamma describes the laws of nature. Nature’s laws are much more complex than advanced mathematics.
– There is an additional factor involved too. The ability to understand becomes easier when one starts “cleansing one’s mind.” That does not just mean following some precepts (even though they are an important part).
– One has to start on the mundane path, live a simple life (away from both too much sensory pleasures and also hardships). That makes a mind less stressful and less agitated.
– As one lives a moral life and keeps learning (and seeing the self-consistencies) one’s faith in the teachings will grow.For example, some people are very uncomfortable with the concept of rebirth and the idea that one could be born an animal or worse.
– So, one needs to make an attempt to see whether there is truth to the rebirth accounts of so many children from all over the world.
– Even if ONE rebirth account is true, that allows laws of kamma to work over multiple lives. One reason that many people don’t believe in the laws of kamma is that they can see murderers not getting justice, drug-dealers living luxurious lives, etc. But those actions do not go unpunished in the rebirth process.That is just one example. The bottom line is that do not expect to confirm those “axioms” in Buddha Dhamma by “personal experience” in the sense of being able to “see” a gandhabba.
– However, personal experiences DO play a major role in the sense that one can start experiencing the benefits of the practice IF one does not restrict practice just to following a set of precepts.
– Real “mediation” is contemplation. One has to learn Dhamma concepts and contemplate on them. There is no “blind faith” involved. Blind faith WILL NOT work.
– Even a change in lifestyle to a simpler life (away from too much drinking, partying, gambling, etc) will indicate the benefits of a simple life. That is a good start.Now, I am NOT directing the above comments to you on a personal basis. I have no idea about the status of any single person at the forum. Those are general comments.
– Furthermore, it is not possible to say all I need to say about this important issue in a post like this. But if you read my posts over the past couple of years at this forum, it may be possible to get a better idea.
– By the way, your previous question on “bhava” and jati” falls under the same category. One has to logically follow the teachings of the Buddha to see the truth in them. It is a big jigsaw puzzle that needs to be assembled with a lot of effort and determination.
– However, once some traction is gained, the “joy of Dhamma” will keep one fully engaged. Then one will realize that activities like watching movies are a waste of time and fishing, for example, is an immoral activity. One will not need to force oneself away from such activities. Again, you may be already fully engaged. That is a general comment, just like all my posts. They are meant for a general audience.Cubibobi asked: “For numbers 7 and 8 regarding Mother and Father, would it be correct to expand them to include nurturers?”
Of course, that would be a meritorious deed.
However, we should never try to alter any set of “rules” or “guidelines” set up by the Buddha. There are many things in this world that we are not aware of, but a Buddha is.
– The Bhikkhus who faithfully transmitted the Tipitaka over the past 2500 years (and especially in the first few hundred years where it was transmitted orally) took great care to NOT TO change anything at all.
– That is why we can have faith that the Tipitaka contains the original teachings of the Buddha. Of course, that material is self-consistent too.Thank you, Lvalio!
– However, some days I don’t get to respond so quickly.By the way, what do you mean by V.S.?
Here are some:
SN 24.5, AN 3.117 through AN 3.119, AN 10. 211, MN 42, MN 110, MN 41, MN 60, MN 76, DN 5, DN 34.Comments by KNDS and y not:
Yes. There are many complex issues at play.
– In some cases, the mother is unable to conceive due to a bad kamma vipaka.
– Of course, it could be a kamma vipaka for the father too. In that case, the mother is able to conceive using sperm from a donor (Artificial insemination.) That is being done a lot these days.Thank you for the comment KNDS!
“..Also, when we loosen our attachments and spread love and kindness to all, the world becomes beautiful too because you treat everything with equanimity. The child next door is no different than your own child.”
– True!Here is a video that describes the 31 realms of existence. It is good to watch it.
“Bhante Anandajoti: The Planes of Existence“
