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“Does “subhakinha deva realm” cover the brahma realms, too? I know that sometimes the word “deva” means all beings above the human realm.”
Yes. Sometimes deva and brahma realms are clumped together as “deva” in many suttas. In the Dhammacappavattana Sutta, beings in all realms above the human realms are referred to as “deva realms”; see #6 in “Dhammacakkappavattana Sutta – Introduction“.
In “31 Realms of Existence“,
Subhakinha is listed as ““subhakinha deva”.
– But clearly it is above the deva realms in kama loka.We just need to keep this mind.
Hello Donna,
You need to read the correct story of Angulimala:
Angulimala: A Murderer’s Road to Sainthood““…the bigger unknown…This is why we need to strive hard to make progress on the Path” It boils down to this, as always;..”
You are exactly right, y not. If one can see the anicca nature, that is all that really matters.
– In the Susima sutta that I mentioned in the most recent post, “Pannāvimutti – Arahanthood without Jhāna“, the Buddha told bhikkhu Susima that pannavimutti Arahants do not care about abhinna powers, because they have seen the anicca Nature of those things too.Some of the technical things that I discuss are not necessary to attain Nibbana. It is just to instill “knowledge-based faith” in those who like to investigate things in depth, and to show the critics that Buddha Dhamma is a complete description of Nature.
“In short, I am trying to see whether one can ‘choose’, or at least influence to a significant degree, the conditions of the next jati (in the current bhava) by powerful abhisankhara(s) and thus ‘overpower’ or divert at will the overall blueprint of the bhava..”
Abhisankhara means good or bad kamma. Just one bad abhisnakhara (killing a parent, for example) can change the whole picture instantaneously. Just making good thoughts at the dying moment may not make much of a difference (unless, of course it is a strong kamma, good or bad).
– Furthermore, the bigger unknown is what kind of kamma we may have done in previous lives and are waiting to bring vipaka. This why we need to strive hard to make progress on the Path.“we always say that Existence or Nature ‘knows’. The thought may arise that since It knows, It is therefore an entity, because to know is an attribute of sentient beings ..”
This is a version of Creator concept. There is “no entity” called Nature. When I say, “ A suitable womb is decided by Nature”, I do not mean that literally.
– Actually, the world operates according to paticca samuppada. Things happen due to causes, under suitable conditions. It may not be possible to sort out exactly why something happens, because there could be multiple causes leading to that.
– When one throws a stone, there is no “entity” out there making sure that stone flies a certain distance. There are laws of Nature (Newton’s Laws and laws of gravitation) that automatically operate to make the stone take a certain path. Similarly, a tiny seed grows to be a mighty tree according to universal laws. A gandhabba being pulled into a “gati-matching womb” is just like that.- 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.
