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“When it turns out to be that recommended practices or contemplations lead to unhappiness, what to do? Does one have to continue?”
Those bhikkhus (and the translator too) misunderstood the instructions given by the Buddha.
– In any case, if a given procedure does not help, there in no point in pursuign that particular approach. There are many different techniques to choose from.“Therefor, i belief, searching happiness in life cannot really be in conflict with buddha-dhamma. Happiness and joy are necessities to practise the buddha-dhamma and make any progress. Ofcourse i understand it is a kind of happiness the sutta’s talk about (piti and sukha). We are not talking about sense-pleasures. But an unhappy mind is a serieus obstacle, at least, this is my own experience.”
That is true.
But the whole point in pursuing Buddha Dhamma is to realize the bad consequences of GETTING ATTACHED TO sense pleasures.
– But that does mean one needs to avoid sense pleasures, and live like those ascetics who endured suffering in hopes of getting rid of sense pleasures.
– That “giving up” HAS TO come through understanding: That in the end such sense pleasures only lead to suffering. That is the hard part.This is why I keep saying that one must follow the Path step-by-step:
“Is It Necessary for a Buddhist to Eliminate Sensual Desires?“New post on this issue published:
“Sōtapanna Anugāmi – No More Births in the Apāyās“.Discussion can be continued at:
“Post on “Sōtapanna Anugāmi – No More Births in the Apāyās“.Yes. See, “Āhāra (Food) in Udayavaya Ñāna“.
“What is the use of the utuja kaya?”
I am not sure whether the utuja kaya has a “use”. It just arises due to the cittja kaya. As I said, citta arise and fade away quickly. Part of the energy in those cittas are released as an “electromagnetic wave” to use terminology of modern science.
These days, there are machines that can monitor this “aura”. It is an energy field.
– When one dies, this field is turned off and the “dead body” becomes inert like a piece of wood. So, this “aura body” is a sign of life.Thanks, upekkha100!
Yes. It is relevant.The key seems to be at least getting a basic idea of what is meant by anicca, dukkha, anatta nature AND how a given existence (bhava) arises due to one’s own (abhi)sankhara (as described in Paticca Samuppada).
– Once that basic idea is grasped, one may not be able to do “apayagami actions” (even under highly-tempting situations) even if one has not yet gotten to the Sotapanna phala moment.Good questions.
“1) The 6 ajjhatta äyatana are not the 6 physical eyes, ears, nose, tongue, body, and mano indriya right? Ajjhatta äyatana are the 6 mental pasada rupa that is in the gandabba? Specifically cakku pasada rupa, sota pasada rupa, ghana pasada rupa, jivha pasada rupa, kaya pasada rupa, hadaya vatthu?”
Correct.
“2) Are all those 6 ajjhatta äyatana made up of mano rupa? Even the hadaya vatthu?”
No. Those are actually (barely) above the “mano rupa” or “vinnana” stage. They are at suddhashtaka stage (the smallest “rupa rupa” or “vanna rupa”).
– They are created by kammic energy at the cuti-patisandhi stage, when a new bhava is grasped.
– Those are really the “essence” of a living being.
– In the case of a brahma, that is basically all there is. Of course, there is arising of thoughts (cittaja kaya), and the utuja kaya (“aura body”) that is due to the cittaja kaya.
– That is also the essence of a human or animal gandhabba. However, a gandhabba can “absorb” aroma and acquire a trace of matter, the finest state of a karaja kaya. Our karaja kaya (physical body) is the VERY DENSE form of that karaja kaya.“3) The 6 bahiddha äyatana are also not the 6 physical sense faculties either right? Bahiddha äyatana are the rupa rupa from the material world that enter the 5 physical sense doors(eye, ear,nose, tongue, body) and the mano rupa from the mental world that enter the mano indriya?”
Correct. Very good observation.
“4) The 6 external physical sense doors(eyes, ear,nose, tongue, body, mano indriya) are not what does the actual sensing right? They are merely the doors, the gateway for either rupa rupa/mano rupa to enter these doors and eventually transfer to the 6 internal mental sense faculties? Because it’s these 6 internal mental sense faculties(pasada rupa and hadaya vatthu) which does the actual feeling/sensing of the material and mental world?”
Yes. Our physical eyes, ears, nose, tongue, body, and the mana indriya just help in getting the “signals” coming from bahiddha äyatana to the ajjhatta äyatana.
“5) Why are they called ayatana instead of indriya? Because isn’t everything we sense initially neutral thus are indriya rather than ayatana?”
Those indriya become ayatana due to avijja and tanha: We not only “see”, “hear”, etc, but also attach our likings/cravings to those signals.
– That is why only an Arahant uses them as indriya.
“Indriya and Āyatana – Big Difference”You are almost there in grasping the essence!
Yes. As one cultivates the Path, anusaya (as well as samyojana, ditthi, etc) are weakened.
– Then they are removed in four stages:
Conditions for the Four Stages of Nibbāna“I was wondering suppose a human reaches Sotapanna stage and dies to be born as a human again or in some other bhava, how does he/she remember the Dhamma that was learned from the past life?”
The same way that a child remembers a past life.
– The only difference is that a Sotapanna’s mind will never lose that “knowledge” whether born as a human or deva.“If there is no real thoughtful or conscious plan or intention to kill but one kills habitually, does that differ regarding kamma-vipaka? My feeling is it does. ”
The whole idea of practicing Buddha Dhamma is to remove such bad habits.
– One kills (or steals, or misbehaves) out of habit BECAUSE one has cultivated those (even starting from previous lives).
– So, one needs to start getting rid of any such habit by being mindful.“Sati in Ānapānasati/Satipatthāna – Two Meanings of Sati”
Also:
“9. Key to Anapanasati – How to Change Habits and Character (Gathi)“Being conscious means generating thoughts (citta).
We lose consciousness (i.e., do not generate thoughts) under the following conditions:
– Deep sleep
– While being unconscious either due to a traumatic injury or under anesthesia.In addition, an Arahant can DELIBERATELY get into nirodha samapatti for up to 7 days, where again no thoughts are generated.
– In order to get into nirodha samapatti, one must go through the four rupavacara jhana first, and then successively go to higher arupavacara jhana up to the highest, the “neva sanna na sanna” state. From there, an Arahant can make a determination on how long to stay in nirodha samapatti and get into it. (other yogis may be bale to get to the “neva sanna na sanna” state, but CANNOT get in to nirodha samapatti).
– Just like while being unconscious in the above mentioned “mundane situations”, the physical body of an Arahant in nirodha samapatti is kept alive by kammic energy.Attaining Nibbana (or the Arahanthood) does not mean losing thoughts. One just will not generate any DEFILED thoughts; this is also called saupadisesa Nibbana.
– That is called “vinnana nirodha”, where vinnana is a defiled mindset, where defiled thoughts may be generated.
– However, when the physical body of an Arahant dies, another birth in the 31 realms does not happen. Thus thoughts (citta) cease to exist PERMANENTLY and the Arahant merges with the Nibbana dhatu (element) or attains anupadisesa Nibbana.
– Two types are Nibbana were discussed here: “Reply To: Nibbana, not of this world?“.I think that summarizes all possibilities for “ceasing consciousness”.
Tien wrote: ” it’s all black, no self-talking, no feelings, no everything, it’s very hard to explain by words, it not mere black but there is something to it and I can’t know what inside of it because I wouldn’t know anyway (there is no senses operate while this state happens.”
Do you really “see the blackness during that whole time” or does it just flashes black and then you are out until you “come back”?
– In other words, does it remain black during the “out time”?They are both called karaja kaya. However, karaja kaya of a gandhabba is MUCH FINER. A normal human cannot see a gandhabba.
When a gandhabba enters a womb, it sheds the fine karaja kaya due to aroma absorption that grew while waiting for a womb. P.S. Of course, the material discarded is too fine to be noticed by anyone; finer than dust that we can see.
A new karaja kaya starts when the gandhabba merges with the zygote in the womb:
“Buddhist Explanations of Conception, Abortion, and Contraception“.P.S.
Tobias asked: “But the aroma “inhaled” is utu, right? It comes from “external”.”No. utu does not mean “external”. It means “due to change”. Utuja kaya arises due to the “transformation” of the cittaja kaya. It is really the energy in the cittas transformed to an “energy field”.
– It is also called the “aura body” or “aura field”.The post is: “Manomaya Kaya (Gandhabba) and the Physical Body”
The “fine physical body by inhaling aroma” is NOT part of the utuja kaya.
It belongs to the fourth kaya, the karaja kaya. It is a fine form of karaja kaya. Our karaja kaya is much more dense.
The utuja kaya is more like an “energy field” surrounding the body. It arises due to cittaja kaya.
– Basically citta arise in our minds and are immediately gone. Part of the javana energy created by cittas are converted to the utuja kaya.
– Brahmas have only those three kaya: kammaja, cittaja, and utuja.
– So, a new human (or animal) gandhabba is “born” at the cuti-patisandhi moment with those three kaya. Then with time, it will get a bit more dense by “inhaling” aroma. Here, “inhaling” does not imply they have noses. It is more like absorption.
