[Lal]

The following is another fascinating account of a child who claims to have helped build the Great Pyramid. It seems to be a genuine account of pyramid construction.

[Lal]

“Why should the relatively new scientific finding that “colors are created by the mind” be so relevant? People in earlier times could not have known this, yet they were still able to attain Nibbana.”

• To understand that one must know what “paramita” means. Learning/comprehending Buddha’s teachings may not happen in a single lifetime. Different people are at different stages of that. Normally, when a Buddha is born into the world, there are numerous people who have fulfilled “paramita” to higher levels and are ‘almost there’, able to complete that process. They don’t need detailed explanations. But most people today need ‘all the help they can get.’ In other words, those people were able to grasp the fact that not only sights, but all other sense faculties arise to ‘fool us’ with the ‘built-in’ kama sanna.
• Anyway, I am very much puzzled by the fact that people are not taking that scientifically proven fact seriously. Do you think it is not true? Do you think ‘colorful objects’ really exist in the world?

________

“Isn’t it more important to understand the anicca and asubha nature?”

• To understand the anicca and asubha nature, one must first understand that ‘kama sanna‘ fools us (e.g., colors are not real).

____________

“Sanna always corresponds to the plane of existence (kamaloka, rupaloka, arupaloka), and this occurs with many nuances. This is what Sanna Vipallasa means. Thus, we are deluded by this perception and, through samyojana and gati, generate new kamma in two stages (purana/nava).”

• That is correct.

______________

“regarding the sentence:  “…A Buddhist meditation NEVER takes a worldly object, such as the breath or a kasina object, as the meditation subject!”  Do you say that the meditation object shall not be a “thing of this world” but dhammas/concepts are OK? “

• Yes. I say that “meditation object shall not be a ‘thing of this world,’ but dhamma concepts are OK.” Not only OK, but required!
• One must contemplate Dhamma concepts, and that is the way to avoid ‘kama sanna‘ from triggering thoughts of greed, anger, and ignorance. 
• Focusing the mind on a ‘mundane neutral object” like the breath or a clay ball may calm the mind, but ignorant thoughts arise due to taking a ‘worldly object’ as the focus, still with the ‘kama sanna.’
• In other words, some worldly objects trigger greedy thoughts, some angry thoughts, and those neutral ones trigger ignorant thoughts. 
• When one’s mind begins to comprehend Dhamma concepts, it will automatically move toward the Satipatthana Bhumi. In the days of the Buddha, those who had most of their “paramita” fulfilled were able to grasp those concepts, and their minds would enter the Satipatthana Bhumi during that discourse itself, and even attain the Sotapanna stage. They probably had exposure to concepts like the role of ‘kama sanna‘ in their previous lives. They just needed a ‘little push.’ 

1 user thanked author for this post.

Tobias G

[Lal]

1. It is true that the Buddha Dhamma also belongs to the world. 

• However, Buddha Dhamma includes only concepts, not ‘things’ (‘sankhata‘) that have arisen in the world.
• Sankhata (things in the world) arise via raga, dosa, moha/avijja arising in the mind. 
• A mind devoid of raga, dosa, moha/avijja (the mind of an Arahant) will no longer generate sankhata and is dissociated from the world.
• This is why Nibbana is called ‘asankhata.’ See “Saṅkhatalakkhaṇa Sutta (AN 3.47).”
• Also, see “Asaṅkhata Sutta (SN 43.12)” and “Maggaṅga Sutta (SN 43.11).”

2. One’s mind is always fooled by the ‘things’ (‘sankhata‘) that have arisen in the world.

• By focusing the mind on such things, one can never get to Nibbana. That is why ‘breath meditation’ can never lead to Nibbana, even though it can provide a ‘temporary relief.’
• This is why it is critical to understand that ‘color’ does not even exist in the world. However, the mind has conjured up a way to give the perception of color. 
• We would not even be able to see ‘things’ (‘sankhata‘) that have arisen in the world, if the mind did not fool us with ‘color perception.’ 
• If one can understand the following two posts, it would clear up many issues: “Rūpa Samudaya – A ‘Colorful World’ Is Created by the Mind” and “Human Life is Unlivable in a ‘Colorless’ World.” 
• Feel free to ask further questions.

[Lal]

Yes. That makes sense. Thank you!

[Lal]

Hello VM,

I don’t know. The mind can generate various types of illusions. 

Seeing things like that, or even lights or lights with various colors, has nothing to do with making progress on the Noble Path. Any visuals associated with the ‘world’ are due to the mind’s normal behavior. The Buddha taught that the mind is a magician: “Pheṇapiṇḍūpama Sutta (SN 22.95).“

P.S. One cannot see “one’s own gandhabba” if that is what you thought it could be.

[Lal]

Hello Damithu,

It is quite likely that you had a previous life in Sri Lanka (within the current ‘human bhava‘). As you may know, a human bhava (human existence) may last many thousands of years, with the same manomaya kāya (‘mental body’ or ‘gandhabba’) repeatedly reborn with different physical bodies. 

• Thus, one can carry memories from life to life within the same human bhava. 
• You are probably vaguely recalling a past life in Sri Lanka (within the current ‘human bhava‘) when you engaged in battles. 
• These ‘memories’ fade as one ages. Some children can recall things in even more detail, with names of people and places in a previous life. There are many such accounts that have been studied by Ian Stevenson, a professor at the University of Virginia (now retired). Those studies are published in a book: “Twenty Cases Suggestive of Reincarnation.”
• If you are interested, I can provide more references, but you should do that after your exams.

[Lal]

Seng Kiat Ng has translated the “Ānāpānasati Sutta (MN 118)” verse by verse. That PDF file can be downloaded here: “MN 118 Mindfulness of Ānāpāna.”

• Much merits to him and his family!
• I also added that PDF file to “Ānāpānasati Sutta – Complete Overview.”

[Lal]

I have explained the meanings of ‘assāsa’ and ‘passāsa’ (in the context of Ānāpānassati Sutta and the Mahāsatipaṭṭhāna Sutta) in the following post: “Assāsa Passāsa – What Do They Mean?“

• I had forgotten about that post. I have written so many posts that sometimes I forget that I wrote them.

[Lal]

The following two posts clarify why ‘pañcupādānakkhandha kāya‘ is the ‘kāya‘ discussed not only in the Ānāpānassati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22) but also in most suttās.

Kāya Can be Pañcupādānakkhandha or Physical Body

Kāya Is Pañcupādānakkhandha Kāya in Most Suttās 

• Anyone can ask questions if things are not clear or if there are any contradictions.

Notes:

1. The “Mahāsatipaṭṭhāna Sutta (DN 22)” does not discuss kāyānupassanā. It discusses only ‘kāye kāyānupassanā’ together with ‘vedanāsu vedanānupassanā, citte cittānupassanā, and ‘dhammesu dhammānupassanā.’ Kāyānupassanā is discussed in the first stage of the Ānāpānassati Sutta (MN 118). That means focusing only on the ‘purāna kamma‘ stage as stated in the “Kammanirodha Sutta (SN 35.146)”; see below.

• Those who believe that Ānāpānassati Sutta (MN 118) describes ‘Mindfulness of Breathing,’ must first understand the ‘three-stage structure’ of that sutta discussed in “Ānāpānasati Sutta – Complete Overview” and also the ‘purāna kamma‘ stage in the “Kammanirodha Sutta (SN 35.146).” 
• They should also understand that the 11 types of rūpa discussed in the “Khandha Sutta (SN 22.48)“: ‘Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.’ Those ajjhatta and bahiddha rūpa arise in the the ‘purāna kamma‘ stage as stated in the “Kammanirodha Sutta (SN 35.146).” 
• The verse ‘Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati‘ in the “Mahāsatipaṭṭhāna Sutta (DN 22)” refers to comprehending the ajjhatta and bahiddha rūpa arising in the ‘purāna kamma‘ stage.

2. Note that all living beings have the ‘pañcupādānakkhandha kāya‘ unless they are Arahants.

• Thus, Brahmās also need to cultivate not only Kāyānupassanā, but also ‘kāye kāyānupassanā’ together with ‘vedanāsu vedanānupassanā, citte cittānupassanā, and ‘dhammesu dhammānupassanā.’ Those latter are the ‘cattāro satipaṭṭhānā‘ or the ‘four types of satipaṭṭhāna.’

3. Now, to the issue of ‘Do Brahmas go to charnel grounds?‘ 

• Of course, some subsections (1.2, 1.3, 1.4, and 1.6) of the Kāyānupassanā section cannot be practiced by Brahmas without physical bodies. However, since humans can benefit from them, those subsections cannot be omitted.
• However, Brahmas can practice subsections 1.1 and 1.5. That is all they need to practice in the Kāyānupassanā section.
• Brahmas do not need to abstain from many akusala kamma like killing, stealing, etc., either!

4. It must be kept in mind that Satipaṭṭhāna in the Mahāsatipaṭṭhāna Sutta (DN 22) can be cultivated by only Sotapannas or above, whether they are humans or Brahmas.

• To attain the Sotapanna stage, they must cultivate the first stage of Ānāpānassati in the Ānāpānassati Sutta (MN 118). I discussed that in “Ānāpānasati Sutta – Complete Overview.”
• Thus, Ānāpānassati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22) are not the same! The Mahāsatipaṭṭhāna Sutta discusses in detail the stages two and three in the Ānāpānassati Sutta.

5. Finally, the Sutta Central translation of the “Kāyagatāsati Sutta (MN 119)” starts with the title “Mindfulness of the Body.”

• I have not yet discussed this sutta in a post. However, this sutta describes the final stages of Satipatthana: once the mind has overcome not only the ‘nava kamma‘ stage but also kama guna, and is trying to overcome the ajjhatta and bahiddha stages early in the ‘purana kamma‘ stage. 
• At the end of the sutta, it describes the benefits of cultivating Kāyagatāsati. 
• At marker 42.1, it states that the practice will lead to Nibbāna: “Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ..”
• How can that be possible if ‘Kāya‘ in Kāyagatāsati means the ‘physical body’?
• Here, Kāyaagatā means “involving the ‘kāye kāya‘ or the ‘purāna kamma‘ stage of the pañcupādānakkhandha kāya. 

6. Anyone can ask questions. Questions/criticisms/comments are welcome! We are all trying to uncover the true teachings of the Buddha.

[Lal]

First, I would like to provide the necessary background. 

Contextual Meaning of Pāli Words

1. In my comment on April 29, 2026, at 7:09 pm, I explained that the root “sota” is used with three different meanings in the following three contexts:

• In ‘Sotāpanna,’ ‘sota‘ refers to the Noble Path; one who starts on the Noble Path is a ‘sota āpanna‘ or a ‘sotāpanno.’ Paṭisotagāmi (‘paṭi sota gāmi’) also means to bind to the Noble Path (‘sota‘) and follow it to Nibbāna. 
• ‘Bhava sota‘ refers to the ‘stream of rebirth,’ exactly the opposite of being on the Noble Path. See “Mahaddhana Sutta (SN 1.28).” The word ‘anusotagāmi’ (‘anu sota gāmi’) means to stay engaged with (“anu”) the flow of the rebirth process (‘sota’).
• Sota in ‘sota indriya‘ means the faculty of hearing, entirely different from both of the above meanings.
• The meanings are obvious in those cases, and I have not seen anyone misinterpret those.

Saṅkhāra – Many Possible Meanings

2.  Let us consider the word saṅkhāra. It can have different meanings depending on context, which most translators do not see.

• First, “avijjā paccayā saṅkhāra” in Paṭicca Samuppāda implies that saṅkhāra arise with ignorance as a condition, and thus can be loosely translated as ‘defiled thoughts,’ i.e., rāga, dosa, or moha/avijjā are associated with them.
• In the “Vibhaṅga Sutta (SN 12.2),” the Buddha defined saṅkhāra as “kāya saṅkhāra, vacī saṅkhāra, and citta saṅkhāra.” The same definition is in the “Cūḷavedalla Sutta (MN 44).”

Saṅkhāra That Arise in an Arahant – Cūḷavedalla Sutta

3. Let us examine the subsequent verses in the Cūḷavedalla Sutta, which provide more information. @marker 14.2 it says: “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’ti.” That means “kāya saṅkhāra = assāsapassāsā, vacī saṅkhāra = vitakka and vicāra, citta saṅkhāra = saññā and vedanā.”

• Then, @marker 15.2, it explains further: “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro” OR “assāsapassāsā are associated with the physical body; that is why they are called kāya saṅkhāra.” Thus, here, it is reasonable to assume that ‘kāya‘ is ‘physical body’ and ‘kāya saṅkhāra‘ are ‘in and out breaths.’
• @marker 15.3, it explains vacī saṅkhāra: “Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro” OR “First one thinks via vitakka and vicāra, and then speaks; therefore, vitakka and vicāra are vacī saṅkhāra.”
• @marker 15.4, it explains citta saṅkhāra: “Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’ti” OR “saññā and vedanā are associated with citta; therefore, saññā and vedanā are citta saṅkhāra. This is clear in Abhidhamma, where a ‘pure citta‘ (also called a ‘pabhassara citta‘) is defined to encompass/contain six cetasika: Phassa (contact), saññā (perception), vēdanā (feeling), cētanā (intention), ekaggata (one-pointedness), jivitindriya (life faculty), and manasikāra (memory). See “Pabhassara Citta, Radiant Mind, and Bhavaṅga.”

4. An Arahant in Arahant-phala samāpatti experiences this ‘pure citta‘ which is devoid of ‘kāma saññā.’ In daily life, an Arahant experiences not so pure (but still undefiled) citta with ‘altered saññā,’ i.e., ‘kāma saññā.’

•  Next, the conversation in the Cūḷavedalla Sutta switched to ‘nirodha samāpatti‘ (which is the same as ‘saññā avedayita nirodha samāpatti‘ because in nirodha samāpatti, thoughts (citta) cease to arise; thus, saññā and vēdanā, as well as other components of citta, do not arise). This is where the Arahant‘s mind is fully dissociated from the world of 31 realms. This is the situation after the death of an Arahant: no more cittās arise!
• Then, @marker 17.1, the question is asked: “Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’ti?” OR “In what sequence do kāya saṅkhāra, vacī saṅkhāra, and citta saṅkhāra stop when an Arahant enters nirodha samāpatti?”
• The answer is: “First vacī saṅkhāra cease, then kāya saṅkhāra, and finally citta saṅkhāra stop arising.” Per the above discussion, we can say that “First conscious thoughts with vitakka and vicāra cease, then breathing stops, and finally cittās (pure awareness) also cease.”
• Therefore, the above explanation in the Cūḷavedalla Sutta is consistent with the following aspects: (i) Arahants also generate saṅkhāra; however, those are not the same saṅkhāra as those in“avijjā paccayā saṅkhāra” in Paṭicca Samuppāda. The Paṭicca Samuppāda process does not run in an Arahant‘s mind, ever. Thus, we can call ‘saṅkhāra of an Arahant‘ as ‘suddha saṅkhāra‘ or ‘undefiled saṅkhāra.’

Saṅkhāra in Paṭicca Samuppāda Start as Citta Saṅkhāra

5. Most people (especially those who have not read my recent posts) may not be aware of the following. Even for those who have, the following simplified explanation could be helpful. It could be a good idea to consult “Purāna and Nava Kamma – Sequence of Kamma Generation” and the chart in #6 of that post.

• A Paṭicca Samuppāda (PS) cycle starts (with a new sesnory input) with the transition of the mind from the ‘kāma dhatu‘ stage to the ‘bahiddha viññāṇa‘ state in ‘kāma loka.’ Then the following steps occur before the cycle reaches the ‘taṇhā paccayā upādāna‘ step (for a ‘seeing event’): (i) bahiddha viññāṇa, (ii) ajjhatta viññāṇa (same as cakkhu viññāṇa), (iii) kāma guna arise for enticing events (if not PS does not proceed any further), (iv) samphassa-ja-vēdanā arise, (v) taṇhā arises due to samphassa-ja-vēdanā (this is the ‘vēdanā paccayā taṇhā’ step in PS), (vi) ‘taṇhā paccayā upādāna‘ step.

6. All those steps belong to the ‘initial weak kamma generation’ stage, which the Buddha called the ‘purāna kamma‘ stage. See, “Kammanirodha Sutta (SN 35.146).” 

• There, the Buddha pointed out that kamma generation occurs in two steps: ‘purāna (initial, weak) kamma generation’ in the ‘purāna kamma‘ stage and ‘potent/strong kamma generation’ occurring in the subsequent ‘nava kamma‘ stage. 
• Without first stopping the ‘purāna kamma‘ stage, it is impossible to stop the subsequent ‘nava kamma‘ stage.
• Ancient yogis like Ālāra Kālāma, before the Buddha, were unable to stop the ‘kamma generation process’ because they were not aware of the complete ‘kamma generation process.’ They did not know about the ‘purāna kamma‘ stage. Most people today are also not aware of it. See “Kamma Nirodha – How Does It Happen?” 

7. As mentioned in #5 above, only weak ‘citta saṅkhāra‘ arise in the ‘bahiddha viññāṇa‘ stage. In that first step, only weak ‘saṅkappa‘ arise, which are the weakest form of defiled ‘saṅkhāra.’ Even these do not arise in an Arahant.

• However, the mind further defiles to the ‘ajjhatta viññāṇa‘ (same as ‘cakkhu viññāṇa‘ automatically in the very next step). As we mentioned above, ‘cakkhu viññāṇa‘ is experienced by the mind, and thus is equivalent to ‘mano viññāṇa.’
• That is important because stronger ‘sara saṅkappa‘ and ‘mano saṅkhāra‘ can arise only with ‘mano viññāṇa.’
• Thus, it is at this point that stronger ‘sara saṅkappa‘ arise (which are still weak compared to ‘mano saṅkhāra‘), if the mind further attaches via kāma guna. 
• To emphasize: ‘saṅkappa‘ are a form of ‘citta saṅkhāra‘, but they are defiled, and are different from the ‘citta saṅkhāra‘ that arise in an Arahant. In a PS process, ‘saṅkappa‘ arises only in the initial step when the mind enters ‘kama bhava/loka‘; see the chart in #6 of “Purāna and Nava Kamma – Sequence of Kamma Generation.“

Potent Kamma Are Done via Mano Saṅkhāra

8. Now, let us continue with the mind contamination PS process from #5 above for the same ‘seeing event.’ 

• The ‘taṇhā paccayā upādāna‘ step in PS initiates the ‘nava kamma‘ stage, where potent new kamma are generated with ‘mano saṅkhāra.’ Again, it is a good idea to consult “Purāna and Nava Kamma – Sequence of Kamma Generation” and the chart in #6 of that post.
• This leads to several more steps (within the ‘upādāna paccayā bhava‘ step in PS) in this “nava kamma” stage, the mind passes through several stages (kāmacchanda, kāma pariḷāha, kāma pariyesanā; see #13 below) where attachment becomes increasingly intense. It culminates in the accumulation of strong kamma done through the body, speech, and mind (kammaṁ karoti kāyena vācāya manasā).
• It is in this ‘nava kamma‘ stage that the mind generates potent new kamma that can lead to rebirths! (For those who are familiar with Abhidhamma, javana citta are generated only in the ‘nava kamma‘ stage). This is where one generates kāya kamma (killing, stealing, sexual misconduct) and vaci kamma (four types, including musāvada). Concomitantly, the mind generates ‘mano saṅkhāra,’ which are stronger than the ‘saṅkappa‘ and ‘sara saṅkappa‘ that arise in the ‘purāna kamma‘ stage; see #7 above.

9. Those steps in #3 through #8 are discussed in the “Purāna and Nava Kamma – Sequence of Kamma Generation.” 

• Therefore, saṅkhāra that involve potent kamma are normally ‘mano saṅkhāra’ and not ‘citta saṅkhāra.’ Citta saṅkhāra further defiles into mano saṅkhāra early in the ‘purāna kamma‘ stage.
• By the time potent kamma are done, a mind has been defiled to the ‘mano‘ (same as ‘manayatana‘). As we saw, this happens early in the ‘purāna kamma‘ stage, specifically when the ‘bahiddha viññāṇa‘ turns to ‘ajjhatta viññāṇa.’ For example, when seeing a sight, this ‘ajjhatta viññāṇa‘ is the same as cakkhu viññāṇa. Also, note that it is the same mind that sees, hears, etc. The birth of a cakkhu viññāṇa or sota viññāṇa is technically the same as mano viññāṇa. They all can generate mano saṅkhāra.

Conclusions for Citta Saṅkhāra and Mano saṅkhāra

10. I hope the above description provides some clarification on the distinction between ‘citta saṅkhāra‘ and ‘mano saṅkhāra.’

• The bottom line to remember is the following: Citta saṅkhāra can be those undefiled saṅkhāra that arise in an Arahant or the ‘weak defiled saṅkhāra‘ that arise in a puthujjana‘s mind in the ‘purāna kamma‘ stage.
• ‘Mano saṅkhāra‘ implies ‘potent saṅkhāra‘ that arises in the ‘nava kamma‘ stage and can lead to future rebirths.

Relevance to the Current Discussion

11. The essential takeaway from the above discussion for this discussion thread is the following.

• ‘Citta saṅkhāra‘ that arise in an Arahant are NEVER defiled.
• ‘Citta saṅkhāra‘ or ‘mano saṅkhāra‘ that arise in a puthujjana are ALWAYS defiled, even though those ‘citta saṅkhāra‘ are less defiled than ‘mano saṅkhāra.‘

12. That is why I stated the following in the first bullet in #3 above regarding the verse @marker 14.2 in the Cūḷavedalla Sutta: “assāsapassāsā are associated with the physical body; that is why they are called kāya saṅkhāra.” Thus, here, it is reasonable to assume that ‘kāya‘ is ‘physical body’ and ‘kāya saṅkhāra‘ are ‘in and out breaths.’

• In the same way, @marker 15.3, the explanation of vacī saṅkhāra as “First one thinks via vitakka and vicāra, and then speaks; therefore, vitakka and vicāra are vacī saṅkhāra” is also consistent. Here, vitakka and vicāra will not include any defiled versions, with even a trace of rāga, dosa, or moha/avijjā.
• @marker 15.4, the explanation of citta saṅkhāra as “saññā and vedanā are associated with citta; therefore, saññā and vedanā are citta saṅkhāra” is also correct. Those are saññā and vēdanā in a pabhassara (pure) citta of an Arahant entering or coming out of nirodha samāpatti.

‘Kāya‘ for a Puthujjana Is ‘Pañcupādānakkhandha Kāya‘

13. Now, the same definitions (in the Pali verse) must be interpreted differently for the case of puthujjana.

• For a puthujjana, the Buddha ALWAYS used the word ‘kāya‘ to refer to the ‘pañcupādānakkhandha kāya‘ and NOT the physical body.
• The “Ānāpānassati Sutta (MN 118) and the “Mahāsatipaṭṭhāna Sutta (DN 22) are focused on ways of removing defilements from the mind. That involves stopping the arising of the  ‘pañcupādānakkhandha kāya.‘
• Anyone can ask questions on #1 through #12 above. After answering any such questions, I will discuss the ‘pañcupādānakkhandha kāya.‘ After that, anyone can ask questions about it.
• It is important to clarify these fundamental concepts, so don’t hesitate to ask questions if anything is unclear. Also, there could be typing errors, too, since I am doing this in a hurry.

[Lal]

1. Nibbhid83 wrote on April 28, 2026, at 4:07 pm the following:

“2. The Brahma Question and the Structure of Satipaṭṭhāna You asked a revealing question: “If that is the case, how would a Brahma attain a magga phala without engaging in Kāyānupassanā?”

The answer is elementary Dhamma: By engaging in Vedanānupassanā, Cittānupassanā, or Dhammānupassanā.”

2. However, his argument also excludes Vedanānupassanā, as I pointed out in #6 above.

• To make it more precise, I just revised my specific statement you quoted in #5 of my above comment as follows: “To maintain the validity of that assumption, Nibbid83 thus declared that Kāyānupassanā in Ānāpānasati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22) is meant only for humans.”

3. If both Kāyānupassanā and Vedanānupassanā are excluded, there is not much left. Anyway, the Mahāsatipaṭṭhāna Sutta (DN 22) explicitly states that it applies to all sentient beings; see #7 above. 

• By the way, I forgot to point out in the summary that Nibbid83’s proposition that ‘kāya‘ means the ‘physical body’ also excludes Cūḷavedalla Sutta (MN 44) for Brahmas.

 I wrote the following question on April 28, 2026, at 11:01 am:

• Assāsapassāsā in the Cūḷavedalla Sutta (MN 44): “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro” does not mean “In-breathing and out-breathing, friend Visākha, are bodily formations.” Assāsapassāsā there means something entirely different; it is contextual! Look at the next verse in the “Cūḷavedalla Sutta (MN 44)“; “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro” which is translated in the link as “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.” That English translation matches your idea of kāya as the ‘physical body.”
• Then, you (and the Sutta Central translator) again have the contradiction with the Brahmas. They don’t have physical bodies. So, are you saying that Cūḷavedalla Sutta is also restricted to humans? 

4. I will address the issue of ‘Do Brahmas go to charnel grounds? ‘ later, after I explain what ‘kāya‘ is. It is only a part of Kāyānupassanā.

• Defining Assāsapassāsā as ‘breathing in and out’ is THE major issue. As I pointed out, assāsapassāsā appears only twice in the Ānāpānasati Sutta (MN 118) and not once in the Mahāsatipaṭṭhāna Sutta (DN 22).
• Yet the entire procedure is called ‘Mindfulness of Breathing’! See the English title of “Ānāpānasati Sutta (MN 118).” It implies that the whole process is based on the breath! P.S. It does exclude non-breathing Brahamās from practicing!

[Lal]

I appreciate the fact that Nibbid83 initiated this topic on his own. For a long time, I had wanted to engage in such a discussion to have someone clarify the ‘mainstream views’ presented on many websites, including Sutta Central. I specifically mention Sutta Central because its interpretation is very similar to Nibbid83’s, as I have pointed out many times in this thread. 

Based on those discussions, I made the following summary:

1. Nibbid83 extracts the definition of assāsapassāsā to mean “in-breathing and out-breathing” from the Mahāsaccaka Sutta (MN 36) and uses that meaning in the Ānāpānasati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22).

• Let me set up the backdrop for the verse that Nibbid83 quoted in the “Mahāsaccaka Sutta (MN 36).” I have linked to the place where the Buddha described his attempts to subject his physical body to suffering in the hope of ‘destroying the accumulated defilements.’ This was the last part of the six years that the Bodhisatta tried to subject his physical body to unbearable types of suffering. 
• At marker 24.2 is where Nibbid83 quoted the following: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti OR ‘I forcefully stopped breathing.’ This is where the passage with ‘assāsapassāse‘ that Nibbid83 quoted: “So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ” OR ‘So I cut off my breathing through my mouth and nose and ears.’ Several verses there explain how he forcefully stopped breathing. 
• That led the Bodhisatta to become unconscious. At marker 26.1, it states that Devas thought he was dead. It seems he stopped that practice after becoming unconscious, but continued the ‘torture session’ by withholding food.
• Then, up to marker 29.4, the sutta details the extent in suffering the Bodhisatta endured. Finally, he gave up torturing his body and started taking in food.
• So, it is correct to interpret ‘assāsapassāse‘ in those verses as ‘breathing.’ I hope everyone can see the context there. 
• However, the context in the Ānāpānasati Sutta (MN 118) is entirely different. In the Mahāsatipaṭṭhāna Sutta (DN 22) ‘assāsapassāsa‘ does not appear at all; see #3 below.

2. He also says Ānāpānasati means “in-breathing and out-breathing” even though the word assāsapassāsā itself does not appear in the beginning of the Ānāpānasati Sutta (MN 118). 

• The word assāsapassāsā appears later in the sutta at marker 24.6 “Ānāpānassati Sutta (MN 118)“: “Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā.” and then at marker 25.6 as follows: “Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.” Those are the only two instances of the use of the word assāsapassāsā in the whole sutta!
• In the beginning of the sutta, only the words assasati, assasāmī, and passasati, passasāmī appear. 

3. In fact, in the “Mahāsatipaṭṭhāna Sutta (DN 22),” the word assāsapassāsā itself does not appear anywhere!

• Again, if anyone can find it there, please let me know.
• Only the words assasati, assasāmī, and passasati, passasāmī appear in this sutta as well.
• I will explain the meanings of those words when I start my explanation.

4. Therefore, the claim that ‘breathing in and out’ plays a role in the Ānāpānasati Sutta (MN 118) or the Mahāsatipaṭṭhāna Sutta (DN 22) is baseless.

• It seems to come from two main assumptions: (i) assāsapassāsā to mean “in-breathing and out-breathing” from the Mahāsaccaka Sutta (MN 36), even though that word appears only twice in the Ānāpānasati Sutta (MN 118) and not a single instance in the Mahāsatipaṭṭhāna Sutta (DN 22), and (ii) equating Ānāpāna to breathing, as used by anariya yogis. It was Buddhaghosa who adopted that meaning from Vedic practices; see #11 of “Buddhaghosa’s Visuddhimagga – A Focused Analysis.”

5. When I pointed out the fact that rupa loka Brahmās do not have dense bodies, and do not breathe, Nibbid83 declared that breathing is involved only in Kāyānupassanā, and that rupa loka Brahmās do not need to fulfill Kāyānupassanā, and they only need to engage in Vedanānupassanā, Cittānupassanā, or Dhammānupassanā (this is in his comment on April 28, 2026, at 4:07 pm).

• To maintain the validity of that assumption, Nibbid83 thus declared that Kāyānupassanā in Ānāpānasati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22) is meant only for humans.
• Kāyānupassanā appears in almost all the suttās in the Ānāpāna Saṁyutta and Satipaṭṭhāna Saṁyutta. That is a lot of suttās!

6. As I quoted in #2 above, the second usage of the word assāsapassāsā appears in the Vedanānupassanā. Let me provide the direct link: “Ānāpānassati Sutta (MN 118).”

• Therefore, Rupa Loka Brahmās, who lack dense bodies and do not breathe, cannot practice Vedanānupassanā either, according to Nibbid83’s interpretation of assāsapassāsā.
• Thus, according to Nibbid83’s interpretation, Rupa Loka Brahmās cannot practice Kāyānupassanā AND Vedanānupassanā!

7. However, the following verse appears in the  “Mahāsatipaṭṭhāna Sutta (DN 22)” at the beginning: “Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.“

• It means, “There is one guaranteed way for all sentient beings to attain Nibbāna, and that is Satipaṭṭhāna.”
• It does not say that Mahāsatipaṭṭhāna Sutta (DN 22) applies only to humans (manussa)! It applies to all sentient beings (sattā).

8. Nibbid83 used a lot of space to discuss methodologies. What matters is not methodologies, but whether the explanations are self-consistent within a sutta and among all the suttās in the Tipiṭaka. Some meanings can be derived from phonetics, but it is much more important to recognize that meanings are contextual.

• This ability is part of the paṭisambhidā that qualifies one to be a teacher: “Paṭisambhidāpatta Sutta (AN 5.86).”
• Instead of assuming the same meaning everywhere (a common practice at Sutta Central as well), one should determine a word’s meaning based on context.

9. Let me address that right now by providing an example, because it is critically important. The root “sota” is used with three different meanings in the following three contexts:

• In ‘Sotāpanna,’ ‘sota‘ refers to the Noble Path; one who starts on the Noble Path is a ‘sota āpanna‘ or a ‘sotāpanno.’ Paṭisotagāmi (‘paṭi sota gāmi’) also means to bind to the Noble Path (‘sota‘) and follow it to Nibbāna. 
• ‘Bhava sota‘ refers to the ‘stream of rebirth,’ exactly the opposite of being on the Noble Path. See “Mahaddhana Sutta (SN 1.28).” The word ‘anusotagāmi’ (‘anu sota gāmi’) means to stay engaged with (“anu”) the flow of the rebirth process (‘sota’).
• Sota in ‘sota indriya‘ means the faculty of hearing, entirely different from both of the above meanings.
• Nibbid83 took the meaning of assāsapassāsā as “in-breathing and out-breathing” from the Mahāsaccaka Sutta (MN 36) and used that meaning in the Ānāpānasati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22). That was an error. If Nibbid83 would like to discuss it further, he can start a new thread on that topic. It is a different topic. However, I have already explained it in #1 above.

10. Finally, it is imperative to emphasize the main assumption of Nibbid83: Kāya in Kāyānupassanā is the physical body. 

• Thus, Kāyānupassanā means to ‘contemplate on the physical body.’ That is why, according to Nibbid83, Rupa Loka Brahmās cannot practice Kāyānupassanā or Vedanānupassanā.
• Furthermore, he equated kāya saṅkhāra to be ‘in-breathing and out-breathing‘ (same as ‘assāsapassāsā‘).
• By the way, the English translations of Sutta Central reflect the same.

11. In my next post on this thread, I will begin presenting my explanation. Since I need to work on the weekend post, it could take a few days.

• In the meantime, Nibbid83 is welcome to make any corrections to the summary above. If he chooses, he can copy it, revise it as necessary, and post it. That can be the baseline I can use. 

[Lal]

Thank you. Now, to the related verse in the “Mahāsatipaṭṭhāna Sutta (DN 22).”

• What is meant by the following verse there? “Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.”
• In particular, what are ajjhatta kāya and bahiddha kāya?  How do they relate to the rest of the verse?

I would ask other participants not to ask questions or make comments on this thread until this exchange is finished. I would like to keep this thread as short as possible. It is already getting long. I will ask only essential questions for clarification.

P.S. I did not even read your comment before posting because I knew you would come up with some words. I just read your comment and see that you are leaving the discussion. I hope you will at least answer the above question. I have more, but the above is critical. I will wait for a day to see whether you answer. If not, I will begin my explanation, starting with what I mean by “kāya.”

[Lal]

In your efforts to make your case, you had abandoned three whole critical suttas from general applicability. Now, you are also abandoning a selected section of a sutta to fit your case. 

Let me try one more time, in another way. 

In the “Ānāpānassati Sutta (MN 118)” the following verse appears: “kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā.”

• Here, the Buddha equates assāsapassāsā to Kāyesu kāyaññatarāhaṁ. How do you interpret that? 
• Furthermore, what is meant by kāye kāyānupassī there?
• What is the ‘other kāya‘ (Kāyesu kāyaññatarāhaṁ or kāye kāya) that the Buddha was referring to? Is there another body within the physical body (because you say kāya is the physical body)?

P.S. I had not read your above comment carefully (most of it is without substance, as I will explain in the future; for now, I want to keep trying to figure out your understanding of key verses) and missed your following comment: “If, as you claim, assāsa-passāsa here means “subduing mental defilements” (pañcanīvaraṇa), you have just committed a massive Abhidhammic category error. ‘

• I did not state “assāsa-passāsa here means ‘subduing mental defilements’ (pañca nīvaraṇa).” Rather, pañca nīvaraṇa suppression happens via assāsa-passāsa.

[Lal]

Saurabh asked: “.. let’s say there is an ariya being and I am aware of that, then is it correct as per Buddha’s teaching to mention this in case I think it can be useful to someone and won’t get misinterpreted?”

• It is better not to talk about someone else being an Ariya (Noble Person).
• However, the Buddha specifically stated that one can declare one’s attainment of the Sotapanna stage in several suttas. See, for example, “Bhaya Sutta (AN 10.92).” It describes the ‘qualifications’ one must have to make such a declaration. Of course, it is not necessary to declare even if one believes one has attained it; however, if that declaration helps others in some way, it is a wise use.

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