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- Let me address this first: “Another question is: does this provision of a nimitta/arammana apply also to determine the next jati in a human bhava?”
- “In this and several other posts it is stated that this provision (of nimitta and arammana) applies where there is, or is to be, a change in Bhava – that is,a change in the type of Bhava, if I read correctly). Will this also apply when the next bhava is again a human one?”
- “A related point: what of those dying persons of theistic beliefs who ‘go’ (apparently) with an image of some saviour or saint or a loved ones as their last thought- object? I am inclined to think that the PRACTICAL experiences of their lives will override any belief,..”
No. A nimitta induces the mind to grasp a new bhava, not a new jati.
– For example, when one is in a human bhava, one may be born (jati) with a human body many times. So, grasping of a nimitta does not happen until one is born for the last time as a human.
– Until then, when the physical human body dies, gandhabba just comes out and waits for a suitable womb. A suitable womb is decided by Nature, based on one’s gati at that time. One’s bhava remains the same.Yes. If one dies the last death in that human bhava, and grasps a brand new human bhava, then a nimitta is grasped at that time.
– However, it is important to realize that this nimitta could be associated with a kamma done even in a previous life (if the nimitta is associated with a particular kamma).It is not possible for oneself to determine the nimitta, in most cases. The strongest kamma beeja from the past (could be from many lives back) is selected by Nature. At the moment of cuti-patisandhi, the mind is controlled by that kamma vipaka.
– For example, one can actually see some dying people get scared at the dying moment (If they are grasping a bad bhava), because they may see or hear a scene from the next bad bhava). In the same way, others may “go peacefully” with pleasant facial features, if the next bhava is in a good realm and they see a nimitta (sign) from that realm.
– However, in some cases one’s mindset may have some influence in grasping the next bhava (especially if it happens to be a gati nimitta; one would not know). In many Asian Buddhist countries, people try to induce good thoughts by playing paritta (suttas) or discourses that one used to like, etc., at deathbed.It is a complex subject. Feel free to ask more questions. That is the only way to clarify finer points.
“But still, I need to come up with pleasant things with which to force out those Bad Thoughts other than imagined sense-pleasures I’ll never experience.”
Yes, Eric. That is very important.
Just thinking about those things is harmful. Most people do not realize how addictive this “day dreaming” is.In this particular case, you may want to try to stop minor ones that can be stopped quickly. That may give you an incentive to work on bigger ones.
Yes. It is a key word.
It normally comes with, “nibbidā virāgā nirodhā..”, meaning “not grasping (detaching from), losing craving, and stop from arising”.
And it is used with rupa, vedana, sannna, sankhara, vinnana.
When one sees the anicca nature, one will lose craving for them (viraga), will get separated from them (nibbida), and that will lead to nirodha (stop all of them from arising).
That is what leads to Nibbana.
Regarding #3 on the post: You are right. I just revised it to:
“In that sutta, the Buddha explained to Susima that there are Arahants without any supernormal (iddhi) powers, because they were paññāvimutti Arahants, who did not cultivate arupavacara jhāna.”
However, if you read the rest of the sutta, the Buddha explains to bhikkhu Susima that pannavimutta Arahants get there by just seeing the anicca nature with wisdom.
Congratulations, y not!
Looks like you are doing well with Satipatthana (being mindful). Catching oneself even saying a catchphrase is a good indication.
I found a sutta where the Buddha says it is hard to find any phenomena in this world that changes faster than the mind: “Aṅguttara Nikāya (1.48)“.
The short sutta says: “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ yathayidaṃ cittaṃ. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ cittan”ti.”
Translated: “I consider, bhikkhus, that there is no phenomenon that comes and goes so quickly as citta. It is not easy to find an analogy (a simile) to show how quickly citta can change.”
Modern science says there are many things that occur in the femto-second time scale. That is million billion times per second. So, citta could change faster than that, and therefore those quotations are correct regarding how fast citta can arise.
Eric said: “Most of this (especially the physical issues) wasn’t much of a problem before I really started trying to find the Path. Almost like all my kammic creditors noticed my intentions and came knocking!”
This is true. I am glad to see that you made the connection.
These obstacles must be overcome with determination. They will go away.I just revised #5 of of this post to make it clear why a fully-developed brain is needed to recall the memories: “The Amazing Mind – Critical Role of Nāmagotta (Memories)“.
As long as the gandhabba is inside the physical body, memories come to the mind via the mana indriya in the brain.
Thanks, Siebe, for quoting that sutta. I had forgotten the name of the sutta. I just revised the post to cite it.
You asked: “Do i understand it correctly, Lal, that those anusaya can only be triggered after a certain period when the brain is ripened to a certain degree?”
Yes. As I explained in the previous post, these anusaya start getting triggered gradually as the baby grows. By age 7, that process is complete.
There are some other subtle points involved here too. For example, being able to taste the sweetness of sugar is not the same as having craving for it. An Arahant tastes the sweetness of sugar, but does not form any attachments; see, “Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda“.
Hello Eric,
You may want to read the recent post: “The Amazing Mind – Critical Role of Nāmagotta (Memories)“, and the related posts.Yes. A baby is not an inert log. It can feel certain sense inputs.
But the point is that those sensations cannot be IDENTIFIED with the baby’s set of anusaya. That is why thoughts of hate and greed does not arise in a baby that is a week old, but could develop slowly over the first few years as the “brain wiring” takes places gradually (initially showing up as likings and displeasure and gradually intensifying).
The development of the brain starts in the womb, but is not completed for a few years (brain is not fully formed and neural wiring is not complete for several years). So, it is a gradual process.
I watched 30 minutes of the video.
As one can see, Ven. Abhya’s English is not that good. However, he was an Engineer in Sri Lanka, and was married with a teenage girl, when I met him about 4 years ago in Sri Lanka. He made sure that there was enough money to sustain the family, and became a bhikkhu about 2-3 years ago. I believe he is an Ariya (with magga phala), but do not know which stage.
Did you understand what he was trying to convey in the first 30 minutes? For example, boys like action movies with violence. But girls normally don’t like that type of movies and those movies that girls like are too boring for most boys.
– So, can happiness be in a movie? If so, everyone should be happy to see it.
– It appears that this desana was done in a Western country for the benefit of the children of Sri Lankans there, who did not understand Sinhala. Normally, Ven. Abhaya’s desanas are in Sinhala.Pleasures are made up by the mind, and are based on two main factors: One’s gati (character/habits) and the sense object.
– I recently explained this in the posts, “Amazingly Fast Time Evolution of a Thought (Citta)” and “Do I Have “A Mind” That Is Fixed and “Mine”?”
– Please read those posts and then watch the video again to see whether you can understand what he was trying to say.
– I do not have time to watch the whole video. If the example about the “mother” is still not clear, please let me know about what time it comes in the video. I can watch that part and see.I encourage others to watch the above video too.
Different people may explain the same thing in different ways. So, it is good to listen to different people (of course it is a waste of time to listen to those who do not have a good knowledge of Dhamma).
– We also see in this forum cases where some people understand a concept when it was described by another person in the forum, better than the way it was described by me.
– That is part of the benefit of having a discussion forum.It may also be worthwhile to read the experience of Tien in the following discussion:
How can I achieve Anatta Sanna and get rid of Kama Raga via Metta
– Meditation does not necessarily mean formal meditation with chanting. It is more about contemplating, as clearly seen by the experience of Tien.
– Just learning concepts by reading or listening is not enough, even though it is critically important to understand key concepts.Welcome to the forum, lodonyo!
I am sorry to hear about your situation. I hope you two will find a solution.
Regarding your comment, “Venerable Walasmulle Thero and the absolution movement of sri-lanka describe “emptiness” with the example of the 3 children and mother. Child A, B, C ..”: If you post a link to that audio or video, I can take a look.
– Normally, Ven. Abhaya is very good in explaining concepts. It is likely that you misunderstood. Can you understand Sinhala? Ven. Abhaya explains mostly in Sinhala.Regarding meditation, you said: ” I have enough practice to be aware and catch my subconscious motions.”
One is not aware of subconscious or even initial mano sankhara when they first arise. Only when one starts generating vaci sankhara (talking to oneself), that one becomes aware of the thoughts and that is when one CAN stop any bad thoughts; see, “Correct Meaning of Vacī Sankhāra“.The best way to improve meditation is to first understand the goals: “Bhāvanā (Meditation)“.
I do not know anything about your meditation experience. If you can read a few of the posts in that section and comment, may be we can make some suggestions.We are already distracted from the relevant discussion, but I want to make clear why I delete some comments.
The goal of this website is to uncover the true teachings of the Buddha, based ONLY on the Tipitaka (and the 3 original commentaries included there). I want this site to be a place where people can come and learn true and pure Buddha Dhamma. I do not want these discussions to veer off to philosophical discussions.
I don’t want even to refer other websites that also are based on Waharaka Thero’s interpretations, because I find that they also have some discrepancies (those are mainly Sinhala websites anyway): “Parinibbāna of Waharaka Thēro“. I do not want to get into a situation where I have to defend their statements on some topics.
However, I do rely on sound scientific findings to show that Buddha Dhamma is compatible with many of those solid findings. I have pointed out some that are not consistent with Buddha Dhamma, and I have explained why. Time will show that Buddha Dhamma is right, as it has for the past 2600 years.
– When I say science, I mostly include physical sciences: physics, chemistry, biology, etc. and of course mathematics.
– Those other branches of science, such as psychology which are related to the human mind, are mostly speculations at this point. Same is true for philosophy: mostly speculations. Buddha has analyzed the mind in great detail, and no psychologist or a philosopher can even come close. To quote them is useless most of the time.So, I do welcome any comments on whether what is at the website is inconsistent with the Tipitaka or findings from physical sciences/mathematics. This is why I allow some comments on those areas, and even welcome them.
– But psychology and philosophy are off limits IF they are not consistent with Buddha Dhamma. As I have pointed out, there are a few psychologists who are using the same methods that the Buddha advised.P.S. Once attaining the Buddhahood (perfect mind), a Buddha becomes unequal to any being (human, deva, brahma) in this world: “Buddha Dhamma: Non-Perceivability and Self-Consistency“.
– Realizing this happens when one attains a magga phala. Until then it is just “blind faith”. It is called “Buddhe aveccappasada“, or “unbreakable faith in the Buddha, which is based on understanding”, and similarly in Dhamma and Sangha. By the way, Sangha includes only those with magga phala (one of the Eight types of Noble Persons or Ariyas), not bhikkhus.Good questions, but they cannot be answered in a single response. They have been already discussed here. You may be able to find them by scanning through. If someone remembers, please post the link(s).
You can also read relevant posts from the following. If you have questions, you can quote from any of those posts, and we would be happy to discuss.
You can get the answer to the third question, when you understand the first two.
