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OK. Taryal’s question about cakkavāla.
“If this (cakkavāla) refers to a planetary system, it would be insane for someone to know this 2500 years ago without a telescope.”
- It is not that complicated. The Tipitaka contains many accounts of Buddha’s travels to the Deva and Brahma realms, which are located well above the Earth. See, for example, “Brahmanimantanika Sutta (MN 49).”
“The suttas that I’ve read which discuss the cosmos say that our sun, earth and the moon make up a cakkavāla. Then there are categorizations of a 1000 such systems, 10,000, million and even billions of cakkavāla. This can be interpreted as a collection of planetary systems but the suttas do not mention other planets.”
- From the above, it is evident that the Buddha could see the other planets associated with our Solar system. Also, he could travel to any of the other “star systems” or cakkavāla within our “dasa sahassi loka dhatu,” which contains thousands of “star systems.”
- It is true that the Buddha mentioned only the Sun, the Moon, and famous mountains in the discourses. There was no reason to describe other planets. Regarding other “star systems,” he mentioned that they also had their own Sun and Moon.
P.S. Also see “Buddhahood Associated Controversies.”
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Taryal wrote: “The physical body’s map is provided by mother and father in the form of zygote, isn’t it? That’s why we observe many similarities between the parents and the offsprings. In some cases, even the traits from grandparents can appear when the part of genetic code supressed in parents get expressed in the offspring. So how can we say that the physical body is created by kammic energy?”
Many factors come into play to form the physical body of a human.
1. First level: Births in various existences are according to gati; see “Gati Sutta (AN 9.68).” The translation of “gati” as “birth” there is wrong. Rather, births are according to gati: “Gati to Bhava to Jāti – Ours to Control.”
2. However, within those major categories there are many variations. For example, the six Deva and the 20 Brahma realms are all lumped together due to “Deva gati.” That just indicates they do not have “immoral gati” while in that existence.
- The realms in the apayas are sorted into three categories according to the major “immoral gati” that led to such existences. Births in the human realm are due to a mix of “moral and immoral gati” and a human may have such gati at various times too.
3. The type of “distorted sanna” depends on those major gati and branches out into various sub-categories depending on the realm.
- For example, rupavacara Brahmas automatically receive a “distorted sanna” of “jhanic pleasure” and arupavacara Brahmas automatically receive a “distorted sanna” of “samapatti pleasure.”
- Humans have specific “distorted sanna” that could be different from those of animals, and each animal species may have different types of “distorted sanna” as we have discussed.
4. The point is that all humans have “built-in distorted sanna” common to all. That is the “first-level” I mentioned above.
- However, there can be many different types of gati in humans. Some are easy to anger, some are more sensual than others, some are more moral, etc.
5. When a gandhabba is pulled into a womb, nature automatically matches the gati of the gandhabba to those of the parents as much as possible.
- That is why the DNA of a child matches those of the parents in most cases.
- P.S. The zygote (or the “base”) that a gandhabba merges with (in the womb) is created by the merging of the mother’s egg and the father’s sperm. It is the physical basis of DNA: “Buddhist Explanations of Conception, Abortion, and Contraception.”
6. However, a human existence is primarily determined by the “janaka kamma” responsible for grasping the human existence, as can be also seen in the “Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57)“ in Waisaka’s comment.
- It is a complex issue, but the above summary should give a general idea.
I have to leave now and will answer Taryal’s other question about cakkavāla later.
“Can I clarify that the Arahant will not taste it to be pleasant but netural, because Samphassa-jā-Vedanā do not arise in an Arahant..?”
- The sweet taste of ice cream comes BEFORE the mind gets to the “Samphassa-jā-Vedanā” step. Please re-read the relevant post from which you got the wrong idea.
- If that post is unclear, please quote the unclear passage from the post. I may need to revise it.
An “Idappaccayātā Paṭicca Samuppāda ” describes the same process (evolution of a mind) as described in “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps.”
- ” Citta Vithi – Processing of Sense Inputs” describes the same process in a different way. They are all related.
- Another way of analysis: “Purāna and Nava Kamma – Sequence of Kamma Generation.”
All recent posts (over the past year, starting around 8/5/23) discuss various aspects of this process: “New / Revised Posts.”
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It is possible but not a common occurrence.
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I will watch Dosakkhayo’s video later today.
However, the main points are the following:
1. Taryal’s statement, “Then what is the role of DNA? Genetic Engineering has shown that mutations in DNA can affect the structure of the physical bodies. This would suggest that the blueprint of an organism’s physical structures is stored in the DNA” is not inconsistent with Buddha’s explanation.
- I did not deny that DNA plays a role in the physical human body. After a human gandhabba is born with a physical body, DNA plays a role (dictated by kammic energy embedded in the gandhabba.)
2. We need to realize that the world (or nature) is described by Paticca Samuppada and the laws of kamma embedded in it.
- The gandhabba and the physical body are BOTH created by kammic energy to “embed” the “distorted sanna” that the lifestream craved. A human existence is grasped because of a “janaka kamma” (a strong kamma that can give rise to human existence.)
3. This is why I have emphasized many times that the “trick” (or the mirage) of the “distorted sanna” cannot be uncovered within the mundane laws of science.
- That “distorted sanna” is “built into” both gandhabba and the physical body, i.e., into DNA, as well.
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At the beginning of the post, it is stated: “A citta evolves into viññānakkhanda via nine stages.” See “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps.
- The mind starts at the “citta” stage and evolves into the viññānakkhanda stage in a citta vithi. But that repeats over many citta vithi, and the javana power increases to the level of doing kamma after numerous citta vithi that occur within seconds.
- The citta, mano, mansan stages are within the “bahiddha vinnana” stage (which also takes place for an Arahant.)
- It gets to the ajjhatta vinnana stage when the mind attaches to the sensory input (i.e., the “distorted sanna.”) I think I mentioned that in the post. Again, that ajjhatta vinnana strengthens with time if the mind stays on that sensory input.
- So, the mind goes through the “purana kamma” and “nava kamma” stages also during that process.
Thank you!
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It could be a jhanic experience.
- It is not that uncommon for people to have jhanic experiences. In most cases, it happens to those who have practiced jhana in recent past lives. Some such people may not have even heard about jhanas.
The post you refer to is by a forum participant. The following post discusses jhanic experience: “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2).”
- Your statement, “It seems like you have to deliberately permeate your body” is incorrect. When in a jhana, it happens automatically. You don’t need to focus on jhana factors.
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Information on how to send funds is there in English @ 0.59 minutes.
- Typically, I would remove videos with such specific details. However, this is a unique situation for a worthy cause.
- My only reservation is that if the project starts in 2021, what is the current status? Is it close to being finished?
We need to learn to think on our own rationally and also not to wander off to irrelevant subjects.
- Per the description in that post, citta, mano, and mānasan stages do not have any defilements. Arahant‘s mind would go through those stages per the reasons I gave, for example, to identify people.
- I also stated that there is no description in the Tipitaka about how the mind of an Arahant gets to the viññāṇakkhandha stage. There is no need for that either.
- Of course, the viññāṇakkhandha stage of an Arahant is not the same as that of a puthujjana. In particular, it would not have any defilements. But it should encompass past, future, and paccuppanna states of the mind (because an Arahant also can recall the past and may have some expectations for the future, like taking a bath later in the day.)
1. One will engage in activities of the anicca nature as long as one does not see the futility of such actions.
- That is an excellent way to understand what is meant by “anicca.”
2. Initially, it is OK to talk about the “anicca nature of external things.”
- However, the Buddha taught about a mental process that leads to suffering. That “mental process” is Paticca Samuppada.
- Ignorance of #1 above makes us engage in unfruitful activities: “avijja paccaya sankhara.” For example, seeking happiness in sensory pleasures is of the anicca nature.
- Two most recent posts are also based on that point: “Introduction – What is Suffering?” and “Citta Evolving To Viññāna And Viññākkhanda In Nine Steps. ” Most posts on this website explain different aspects of that point.
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Wise thoughts! Thank you, y not.
1. As long as one thinks that happiness can be achieved within this world (for humans, it is the pursuit of sensual pleasures), one is not in a position to “show true love/compassion” for another.
- Once one realizes that the “pursuit of sensual pleasures” only leads to more suffering, one can genuinely “show true love/compassion” for another by explaining “how to overcome the suffering in an absolute way.”
2. Only a Buddha can figure out “how to overcome the suffering in an absolute way.”
- See, for example, “Introduction – What is Suffering?“
- One will have true confidence in the “Buddha, Dhamma, and Sangha” only when comprehending the above.
3. I believe that is what y not expressed as follows:
“Having confidence in the best, the result is the best”
The Best of Beings (buddhe aveccappasāda; here, aveccappasāda means to have “unbreakable confidence”; thus having “unbreakable confidence” in the Buddha. )The Best Teaching (dhamme aveccappasāda; having “unbreakable confidence” in the teachings or Dhamma.) The Best Community (saṅghe aveccappasāda; having “unbreakable confidence” in the teachings or Sangha.) “Having confidence in the best, the result is the best”- Those verses are in many suttas. See, for example, “Ānandatthera Sutta (SN 55.13).”
- Also see #3 of “Sotapatti Aṅga – The Four Qualities of a Sotāpanna.”
- Only when one has such “unbreakable confidence” in the Buddha, Dhamma, and Sangha can one “truly love others” by explaining how to get there. Note: Sangha here does not mean “bhikkhu,” but anyone at or above the Sotapanna stage, i.e., a Noble Person.
- Also see “5. Ariya Metta Bhavana (Loving Kindness Meditation)“
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Zapper wrote: “Yes, I did read the post, but I am confused on why simply enjoying a sense object causes suffering.”
- So, you did not understand the discussion there.
- Of course, it is not easy to understand. We are used to thinking in terms of “human logic.” But Buddha’s teachings are based on a different set of fundamentals/axioms.
I tried to explain that recently, in another thread: “Tipitaka Validity.”
- Specifically, see my comment on August 18, 2024 at 10:35 am.
P.S. The following post has a simpler explanation: “Is It Necessary for a Buddhist to Eliminate Sensual Desires?“
Supporting Dhamma centers and monasteries is a good cause.
- However, this website is focused on teaching Dhamma. It would be impossible to sort out and list specific ones.
- Anyone can make their own recommendations. However, please DO NOT list bank accounts to which to send money. Just provide names, website links, contact phone numbers/emails (if providing that information is acceptable to those Dhamma centers and monasteries.)
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