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yann: “I just ask myself what will happen of the human realm when mankind will be no more? ”
I don’t understand. What do you mean by “mankind will be no more?”
– When will mankind disappear???
– Why would that happen?Yann asked: “So my first question is how can the buddha divide the world in 31 realms, one of which is the human plane, since mankind is only 200 000 years old.”
A fundamental idea of Buddha Dhamma (Buddhism) is that each life existing now has existed forever. At least a beginning to a “lifestream” is not discernible.
– I know that it is not compatible with science. But teachings of the Buddha have prevailed over scientific predictions so far.
– For example, even a few hundred years ago, Western science believed that the Earth was at the center of the universe. Even just over a hundred years ago, science was not aware of billions of other stars like our Sun with planetary systems like ours.
– But the Buddha had taught all that 2500 years ago.For an introduction, see, “Dhamma and Science – Introduction.” More references are there.
Second question: “Why isn’t nibbana considered as an achievement that is somehow just above the higher of the existant realms, and how can beings in those realms fall back toward lower realms since they needed to cultivate strong positive kamma and understanding to reach that stage?”
This requires a lot more explanation.
– But one needs to understand what is discussed above first.
I would recommend the post, “Buddhism without Rebirth and Nibbāna?” after the above posts.Buddhism (Buddha Dhamma) is VERY different from other religions. In fact, Buddha Dhamma is NOT a religion. It is a complete description of our “wider world” with 31 realms. That may sound exotic, but that is the truth.
Per my previous promise, I have revised the post in question: “3. Viññāṇa, Thoughts, and the Subconscious.”
I did that in a hurry, so don’t hesitate to point out any errors or if something is not clear.
Tobias asked, “Can you explain how to type these special letters for Tipitaka English, like the “a” with a line above?”
These are called word declensions.
Words can be modified to change the tense (singular to plural), subject to object, etc by just changing the word itself.
In English also it is there to a certain extent. The word “bring” is present tense, but “brought” is past tense, for example.
– But in a “highly-inflected” language like Pali (or Eastern European languages), it is a common occurrence.To be totally correct, the singular is gandhabbō and plural gandhabbā.
Bhikkhu is singular and the plural is Bhikkhū, for example.
– But it can get very complex quickly.I have thought about writing about that, but there are more urgent things to do. Plus, it will take a lot of time.
– For those who are really interested, I would suggest Kurt Schmidt’s book, “Pali- Buddha’s Language.” Appendix B there has a good introduction.However, a pronunciation guide is at “Pāli Glossary – (A-K)” under #1.
Thanks for pointing that out, Tobias.
I corrected it as follows:
“All these different types of vinnana can not be there in a single thought (citta), and there is only one citta at a time;..”Also, I see that it is an old post and needs updating, especially with regards to “Tipitaka English.” I will try to do that today.
Sybe07 asked: “In other words, does the arising of the magga citta stay unnoticed? Do we not have some kind of experience?”
One will have the experience of a “cooled mind.” One will not be perturbed as one used to.
But that happens gradually, over time, in the Sotapanna Anugami stage.
– That is why I said it does not register as a “bolt of lightning.”I just remembered that in one sutta, a bhikkhuni asks Ven. Ananda about her experience. Then Ven. Ananda explains to her that it is the mindset of an Arahant.
– So, she did not even realize that she had attained the Arahanthood!
– If anyone knows the name of the sutta, please post it.Anyway, I think that is enough discussion about the “phala moment.”
Sybe07 wrote: “Personally i do not belief that sotapanna magga stays unnoticed..”
What do you mean by “stays unnoticed?”
Do you mean that there is a “significant registration” in the mind at the moment one becomes a Sotapanna Anugami?
– There is no such “registration” for an Anugami.
– One becomes a Sotapanna Anugami gradually by starting to comprehend the “wider worldview” of the Buddha (with its anicca, dukkha, anatta nature). Then, when the comprehension gets to a certain level, it registers in the mind as the Sotapanna phala citta.
– Therefore, the Sotapanna stage is attained for a Sotapanna Anugami in a moment. That is explained in Abhidhamma. See, “Citta Vithi for Attainment of Magga Phala” at the end of the post, “Citta Vithi – Processing of Sense Inputs.” For a Sotapanna Anugami, the mind gets only to the “Gotrabu” moment (change of lineage to an Ariya). I need to revise the post to add that bit of information.
– But even then, one may not realize it right then. It is not like a lightning strike!One realizes one has attained any stage of magga phala by observing one’s own behavior and tendencies.
– The Anagami stage is the easiest to verify (by oneself), since one will lose all cravings to sensory pleasures, including sex.All good comments.
Here is a post that discusses some aspects: “The Sōtapanna Stage.”
sumbodhi wrote, “Citta is the “root” form of the word.”
Citta is not a word? Cittā (thoughts) is plural of citta (a thought.)
Here is a verse from dhammasaṅgaṇī: 2.4.2. Dukaatthuddhāra
“Katame dhammā cittā? Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu—ime dhammā cittā.”“I was trying to ask (in an unclear way) whether or not we can be conscious of mano sankhara (as in whether or not mano sankhara is noticeable)..”
The easiest way to remember is as follows. If one starts thinking about something that means those “thoughts” are vaci sankhara.
Another way to look at it is the following. Mano sankhara are DEFINED as “vedana and sanna” in the Cula Vedalla Sutta (MN 44.) We know that both those are “universal cetasika” meaning they are in ALL citta.
– Thus all our thoughts (other than vaci sankhara and kaya sankhara) are mano sankhara.
– We MAY NOT even be of AWARE of some mano sankhara. The transition from mano sankhara to vaci sankhara is a grey area.Further details relating to this issue can be found at, “Anantara and Samanantara Paccayā”
There are many ways to explain any given point in Buddha Dhamma. More information can be found at deeper levels.
I agree with Sybe07’s and Christian’s comments.
A Buddha (Sammasambuddha) discovers the true nature to help others to be free of suffering. He would not have any “secret teachings.” That is an absurd idea in some Mahāyāna books too.
Thee is more information specifically at, “Preservation of the Buddha Dhamma”
– One can also find more information at, “Historical Background.”Sorry, I did not see your comment earlier, yann.
(P.S. Most times, a comment does not “show up” on the main forum page. I have to periodically reset it at my end for a new comment to show up in some cases. This is part of the “software bug.”)The first part of your comment explains the general idea that I was trying to explain to upekkha.
If one has a “weak or defeatist mindset” that mind attracts more bad events.
– One way to cultivate a weak mindset is to constantly think about one’s misery and spend time thinking about how “unlucky” one is. Those are “bad vaci sankhara” in the terminology of Buddha Dhamma.
– Bad vaci sankhara lead to bad vinnana. In simple English, such self-pitying thoughts” leads to a “bad/weak” mindset.
– With that bad mindset, one takes bad decisions. Furthermore, such bad mindsets attract more bad events too.Another factor that comes in to play is whether or not one is living a moral life. If one is living a moral life, the tendency to have “self-pity” is reduced.
When one lives a moral life and has a positive outlook on life, things start going his/her way.
– Here, one is making conditions for any “good kamma” done in this or previous lives to bring their results.
– Just as a bad mindset would make conditions to bring in “bad kamma vipaka”, a “good mindset’ makes conditions to bring good vipaka.You may want to read that post which I suggested to upekkha. It explains this in more detail.
At the end, you wrote, “What really “attracts” positive or negative circumstances is the way you feel, your energy so to speak.”
– What I explained above is how you got that energy. You overcame your “weak mindset” by cultivating a positive outlook.It is better to think about the whole process in the following way:
It is mano sankhara that arise first. Those are the “first thoughts” that come to the mind when we first see, hear, taste, smell, etc.
– They arise due to our gati (habits/character) and are automatic.
– For example, if one sees an object, a liking for that may register in the mind as soon as one sees it. That liking is registered as mano sankhara. (But another person with different gati may not generate any mano sankhara, since he/she may not have an attraction/liking for it)Then one starts thinking about that object. That is the vaci sankhara stage.
– If one really likes that object, one may speak about it. That speaking is also done with vaci sankhara.If one gets really attached to that object, one may take bodily actions. For example, one may buy it by paying for it. Such bodily actions are done with kaya sankhara.
Now if you read those posts again, you may be able to really grasp the concepts.
cubibobi asked: “Is it correct to say that the sounds coming out is vaci sankhara, and the ideas emitted from the thoughts mano sankhara?”
No. Mano sankhara arise automatically due to our gati.
Vaci sankhara are what we CONSCIOUSLY think and speak.
See, “Sankhāra – What It Really Means” and “Correct Meaning of Vacī Sankhāra.”Please feel free to ask questions, if not clear.
