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Here is the complete sutta that Christian quoted:
“Parikuppa Sutta (AN 5.129)“: “Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. Katame pañca? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti. Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti.”I think the translation of the first sentence should be: “There are these five actions that maximally disturbs the mind via attachment to eight things and will lead to birth in an apāya or niraya”.
– But it does not specifically say that one would be born in the apayas immediately following the death of the current physical body.The key words are parikuppā (completely disturbed mind) and atekicchā (strong attachment to eight asaddhamma or “bad things”).
– It is not possible to do such an action without a fully perturbed mind (parikuppā).
– Atekicchā is explained in the “Devadattavipatti Sutta, AN 8.7“.P.S. I revised the above comment regarding the word atekicchā after doing some more research; see my comment below.
Per original request by firewns, just published a post:
“Do Buddhists Pray and Engage in Idol Worshipping?“These four categories of persons are discussed in the posts: “Sutta – Introduction” and “Sutta Learning Sequence for the Present Day“.
However, the sutta that you quoted was not referenced and I just revised the two posts to add the reference.
Thanks, Christian!Hi Tien,
Yes. The death of the physical body is not the end of a human being. The “mental body” or the gandhabba comes out and waits for another womb. That is part of the rebirth process.
Sometimes, as mentioned in the video, gandhabba goes back into the body and the body comes alive. There is a lot a evidence for such Near-Death Experiences (NDE). Some are discussed in, “Manomaya Kaya and Out-of-Body Experience (OBE)“.
Siebe’s questions:
“Are those underlying tendencies when they start to become active a kind of mano sankhara and do they evolve to vaci sankhara?”– Those underlying tendencies are in one’s gati, asava/anusaya. Based on a sense input trigger, they could be “re-awakened” and arise as mano sankhara automatically. Then one may start consciously thinking about it (vaci sankhara), and even may do bodily actions (kaya sankhara). If one is mindful, one could stop those vaci sankhara.
“If so, are they as mano sankhara not able to cause rebirth?”
– As explained above, those gati and asava/anusaya are strengthened not by mano sankhara, but by subsequent vaci/kaya sankhara.
“Does an underlying tendency have to become active (stimulated by a sense-input) to cause rebirth, or is just the presence of an underlying tendency (anusaya) sufficient condition to cause rebirth?”
– Yes. An underlying tendency (gati, asava/anusaya) have to become active (stimulated by a sense-input) to cause rebirth. However, a particular gati, asava/anusaya is triggered by a kamma vipaka at the moment of death (or more accurately at the cuti-patisandhi moment).
More details at: “Dhamma, Sankhara, Sankata, Rupa, Vinnana, Gati, Asava, Anusaya“
Hello AxelSnaxel,
I have sent you an email with contact information for one disciple of Waharaka Thero. I do not know them personally and have not visited the place. I live in the United States.
That is the only place that I know for sure that you can communicate with them in English. You can write to them and see.
Thank you, firewns and Siebe!
There is another sutta which describes how planting of Bo trees was recommended by the Buddha himself:
When the Buddha was absent from Jetavanarama devotees naturally missed him, so Ananda, the Buddha’s attendant, asked the Buddha what in his absence might be used to pay homage to him.
– The Buddha answered that bodily relics, things reminiscent of him and things that he had used, in particular the great Bodhi Tree under which he had attained Enlightenment.
– Ven. Ananda then had a seed of the Bodhi Tree brought to Jetavanarama and planted so that it would be, as the Buddha himself said, as if the Buddha were constantly present at Jetavanarama.If anyone knows which sutta it is, please provide the name.
Welcome to the forum, Vindhya!
You asked: “Can you please give your references for chakkavala being the solar system and not the Milkyway Galaxy?”.
Please see, “31 Realms Associated with the Earth” and “Buddhism and Evolution – Aggañña Sutta (DN 27)“.
There are something like 250 billion stars (i.e. cakkavala) in the Milky Way galaxy according to the scientists. So, it is yet unclear how to make a direct comparison.
Firewns asked: “You have mentioned before that it is meritorious to offer fruits and perhaps other food to devas, as the devas can manifest much more quantities of the food for their underlings. But what about the offering of flowers, incense and lights in certain East Asian countries? Can the scent of flowers and incense serve as food for devas as well? What about lights?”
I was going to write a post, but thought of just providing the key ideas first. In the end, it may be good idea to write a post after further discussion and inputs by others. I had written previously (at the discussion forum) about how offerings to devas are actually “consumed” by them, but I cannot find it. If someone finds it please post a link so that I don’t need to re-write that part in a future post.
1. The key point is that those “offerings” are not made just for devas.
– There are many kinds of offerings: meals to the bhikkhus are the most meritorious among the “giving” (dāna) category. Giving to poor or anyone in need and even feeding hungry animals are all meritorious deeds.
– Making offerings to devas is just another category. As you mentioned, I had discussed that before. The mechanism of how that works is hard to visualize for us. I don’t need to re-write that and if anyone remember that post, please provide a link. That would help me writing a post in the future.2. Offering flowers, incense, etc do not belong to that “dāna” category, even though many people make such “offerings” to devas, especially in Hindu temples.
– In Buddhist temples, such “offerings” are made to the Buddha.
– In reality, these “offerings of the second kind” setup the necessary background for the mind to grasp the Buddha Dhamma, and thus to lead to “bhava uddha” (stopping existences in any of the 31 realms), which is the real meaning of “Buddha”; see, “A Buddhist or a Bhauddhaya?“.3. For example, those flowers symbolize the anicca nature. They are pretty when they offered, but in a couple of days they become wrinkled and eventually wither away. The idea is not to admire the beauty of the flowers, but to contemplate on the anicca nature clearly displayed by the decay of those flowers.
– The incense offered emit an odor that conducive to mediation. Even though it is a pleasing odor, it is very different from those fragrances that one wears to a party, which has the tendency to encourage “seeking sense pleasures”.
– In other words, those fragrances worn to a party leads to sensual thoughts, whereas the smell of incenses is conducive to meditation, since it helps calm the mind.4. Lighting of candles of oil lamps also provide a suitable background for meditation and contemplation. Light symbolizes wisdom.
– Comprehending Buddha Dhamma leads to the opening of the “Dhamma eye”, and enables one to “see the true nature of the world of 31 realms”, i.e., existence in ANY of those realms is NOT devoid of suffering.
– Furthermore, an oil lamp symbolizes the how the rebirth process is maintained by cravings. Just as oil keeps an oil lamp burning, cravings (tanhā) fuel the rebirth process.5. When I was child in Sri Lanka, our family used to go to the temple regularly, especially on Full Moon days when bhikkhu would deliver a discourse (desana).
– We would go to the temple ahead the delivery of the desana, and would offer flowers to the Buddha, light some oil lamps and incense, and recite several gathas while make those “offerings”. Then we would sit and listen to an hour-long desana by a bhikkhu.
– That really helps calm the mind and get in to a mindset where one is able to forget about the day-to-day stresses and comprehend the desana.6. That is a brief introduction. This is a topic to be discussed in more detail. For example, some people question the practice of “worshipping” Bo trees, stupas, or statues of the Buddha.
– In reality, it is not “worship” or “pay homage” to inanimate objects. One is paying homage to the Buddha, and cultivating a calm mindset in order to grasp the deep Dhamma that the Buddha taught in order to get to the “bhava uddha” or Buddha state.
– Furthermore, those aspects have nothing to do with making offerings to devas.Thank you, firewns.
I need more rest than I used to. So, it may take some time to be “back to normal”. However, I participating in the forum discussions is not a problem.
Your question needs a long explanation. It may be better to write a post on that and it may take several days.
Yes. This is discussed in, “Amazingly Fast Time Evolution of a Thought (Citta)“. Especially see #12.
However, those memories are not stored in the brain, even though the brain is needed to “extract those memories”; see, “The Amazing Mind – Critical Role of Nāmagotta (Memories)“.
It seems that a couple of posts got deleted (including one by me) got deleted overnight.
If you are going to make a comment, please keep a copy, in case it gets deleted. We are trying to fix the problem.
The post in question is: “Pāli Dictionaries – Are They Reliable?”
In that post, in #1, it says: “Pāli does not have its own alphabet. It was a spoken language, and the Pāli Canon (Tipitaka) was first written using Sinhala alphabet around 5 BCE (two thousand years ago); see, “Historical Background“.”
So, the question appears to be: “Did the Sinhala alphabet exist 2000 years ago in the same form as today?”. It is an important question, and one can get some insights by looking into this issue.
The short answer is that the Sinhala alphabet very likely underwent CHANGES during those 2000 years.
The answer is in the post, “Preservation of the Buddha Dhamma“.
It would be better to read that whole post, but the answer to this question is under #9:“9. Another important point is that even up to the 20th century, the whole Tipitaka was written on specially prepared ola (palm) leaves. They deteriorate over 100 years or so and needed to be re-written. Even though that was a very labor-intensive process (there are about 60 large volumes in the modern printed version of the Tipitaka), it served another important purpose.
- Sinhala language (both spoken and written) changed over the past 2000 years. The need to re-write it every 100 or so years made sure that the changes in Sinhala script was taken into account; of course Pāli language has not changed at all”.
Therefore, any changes to words/alphabet would have been taken care of due to this process.
I need to revise the post “Pāli Dictionaries – Are They Reliable?” to make this point point clear.
Thanks for bringing it up.
