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Yes. Thank you!
- Also, the ability to generate “mettā” for all living beings grows with understanding, i.e., comprehension of what “suffering” is.
- In the absence of Buddha’s teachings, the only way people know how to avoid “suffering” is to seek sensory pleasures. That idea/perception is built into our physical and mental bodies via Paticca Samuppada.
- If one truly comprehends how that happens, one will be able to see that seeking such sensory pleasures only leads to more suffering! That is the real meaning of “sandiṭṭhiko.“
- One time, the Māra Devaputta manifested in the form of a brahmin and told the Buddha, “Don’t give up what is apparent in the present to chase after what takes effect over time.” (“Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā’ti.”) Here, the Māra Devaputta used the mundane meaning of “what is apparent in the present” to men “sandiṭṭhika.” See “Sambahula Sutta (SN 4.21).” He was basically saying, “Why don’t you enjoy the apparent sensory pleasures? Why are you giving them up seeking something that may be an illusion.”
- But “sandiṭṭhika” means to “see that instant gratification of sensual pleasures is the real cause of much harsher future suffering,” as the Buddha explained to him. The more one engages in sensual pleasures, the further one moves from Nibbana or the “pabhassara citta.” With that revelation, Metta Bhavana becomes much more powerful/effective.
- Of course, it is not easy to see. It takes an effort. Even though Māra Devaputta lives in the highest Deva realm, he is unable to grasp it.
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1. A sensory input is received in “short duration packets” (of about one hundredth of a second duration), processed by the brain and forwarded to the “seat of the mind” or hadaya vatthu.
- When watching a movie, for example, sensory information on sights and sounds come in via two streams of packets: one stream brings in movie scenes and the other associated sounds. As you can see, these are mixed up. But the mind can separate the two streams and ALSO tally them to form a coherent video stream and a sound stream.
- That is a fantastic achievement! I tried to explain that, for example, in “Vision Is a Series of “Snapshots” – Movie Analogy,” and “Citta and Cetasika – How Viññāṇa (Consciousness) Arises.”
2. In the above process, the “mansikara” cetasika (one of the seven universal cetasika that arise in every citta) plays a significant role. It performs the tasks of (i) separating the two different sensory streams (in watching a movie) and (ii) connecting the packets of each stream in the order received and making sense of both streams. Thus, we feel like we see the movie and also hear the dialogue simultaneously.
- This “mansikara” cetasika is also responsible for recalling relevant memories. For example, while watching a movie, one may recall a different old movie with one of the actors.
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Now, let us address the issue brought up by Dosakkhayo. His question was:
- When I am paying for my groceries, my thoughts stay focused on that transaction. But there can be many types of viññāṇa lurking “in the background”. I may be building a house, studying for an exam, planning a trip, planning a birthday party for my child, etc. and all those “viññāṇa” are working in the background even though I am not thinking about any of them at the time I am paying for my groceries.
Q. How does the background operation of vinnana occur? Is this related to purana kamma?
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3. Dosakkhayo: “When I am paying for my groceries, my thoughts stay focused on that transaction.”
- That is exactly right. However, you may also recall a previous related transaction. For example, you may realize that the price is significantly higher now and ask the cashier why.
- Here, it is the “ekaggata” cetasika (another universal cetasika that arises in every citta) that keeps the mind focused on one task. The “mansikara” cetasika is responsible for recalling any previous related memories (that remain as namagotta in vinnana dhatu.) These two cetasika keep the mind focused on the task at hand (or the arammana) and extract any related memories.
4. Now, when you finish the groceries and start driving to get back to the house, your mind will be focused on that task.
- Now, the mansikara cetasika will recall memories (where your house is and how to get there, for example.)
- P.S. See “Where Are Memories Stored? – Viññāṇa Dhātu” and “Rupa, Dhammā (Appaṭigha Rupa) and Nāmagotta (Memories).”
That should give some basic ideas.
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1. I wrote above, “Pabhassara citta has ONLY the seven universal cetasika (phassa, vēdanā , saññā, cētanā, and Ekaggata, jivitindriya and manasikāra.) Furthermore, those cetasikas are in their pure form and ONLY make one aware that one is alive.”
- That is the only time a mind experiences pure pancakkhandha. Even the sanna here is pure.
- When an Arahant (born in the human realm) lives an everyday life (i.e., while not in any samapatti), Any cittas that arise due to sensory input (arammana) will have a “distorted sanna.” While this sanna is NOT defiled, it is distorted since it does not represent reality.
- Since Arahants have fully comprehended that it is an illusion, their minds WILL NOT trigger attachment via any of the ten samyojana.
- Thus, Arahant‘s mind will stop at the “bahiddha vinnana” stage (same as “kama dhatu“) and not get into “kama bhava.”
2. However, a puthujjana‘s mind WILL TRIGGER attachment automatically via one or more of the ten samyojana.
- A Sotapanna‘s mind WILL TRIGGER attachment automatically via one or more of the SEVEN samyojana left (they have eliminated three samyojana).
- An Anagami‘s mind COULD TRIGGER attachment automatically via one or more of the FIVE samyojana left (they have eliminated five samyojana). However, if the arammana is of a sensual type (with “distorted kama sanna“) those types of arammana WILL NOT trigger attachment (for example, those with tastes, smells, and touch, including sexual) since an Anagami has eliminated kama raga samyojana. But if he/she gets into a rupavacara jhana or arupavacara samapatti, their minds WILL still attach since rupa raga and arupa raga samyojana are still intact in an Anagami.
- If attachment occurs, then the mind is now in the “ajjhatta vinnana” stage. Furthermore, now it has advanced to the “kama bhava” from the initial “kama dhatu” stage. This happens with the “distorted kamma sanna” giving rise to “kama sankappa” (sensual mano sankhara); see the figure in #4 of “Purāna and Nava Kamma – Sequence of Kamma Generation.”
- This completes the step “cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṁ” in the case of a ‘seeing event.” See #6 of the above link.
3. However, getting into “kama bhava” (or “ajjhatta vinnana“) is just the beginning of a process that has many steps. At each step, the mind gets further defiled.
- Tomorrow, I will write a bit about the next step. Feel free to ask questions.
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Dosakkhayo asked: “Since nirodha samapatti is a state where citta does not arise at all, it is experiencing complete nibbana. Then what does pabhassara citta experience?”
- Pabhassara citta has ONLY the seven universal cetasika (phassa, vēdanā , saññā, cētanā, and Ekaggata, jivitindriya and manasikāra.) Furthermore, they are in their pure form and ONLY make one aware that one is alive.
- One experiences the pabhassara citta for the first time when attaining Arahant phala.
- I believe only certain Arahants can enter “Arahant phala samapatti” and experience the pabhassara citta for long durations. While in “Arahant phala samapatti,” one is unaware of what is happening in the external world and only aware that one is alive.
- “Nirodha samapatti” is very different from that. Here, no cittas arise, and it is like what happens when one is completely separated from the world of 31 realms at the death of the physical body.
The post provided by Lang above is likely to provide the above information in detail.
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Lang wrote: “At first, I thought that the pabhassara citta is supramundane (lokuttara), so I took it to mean that it was not quite a manōdvāra citta; I thought a manōdvāra citta took only a dhammmā from this world.
Searching around, I saw that it took nibbana as the object. I guess this is where the two spheres, lokiya and lokuttara, “touch”.”
I guess Lang is trying to figure out how an Arahant gets into “Arahant phala samapatti” and experiences the pabhassara citta for a long time.
- It likely happens when one focuses on Nibbana by focusing the mind on Nibbana with “‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.”
- One time, Ven. Ananda asked the Buddha whether it is possible to get into a samadhi without focusing on anything in this world. The Buddha explained that, indeed, that is how Noble Persons get into various “Ariya samadhi“: “Manasikāra Sutta (AN 11.8).”
- By the way, “breath meditation” focuses on “vayo” and mundane kasina meditations focus on a clay ball (pathavi), a water bowl (apo), a fire (tejo), etc. Those are all anariya samadhi. Airyas (Noble Persons) DO NOT engage in such mundane meditation techniques. For example, a Sotapanna may be able to get into “Sotapanna phala samadhi” by focusing on Nibbana the same way as above: “‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.”
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Yes. That is a good idea.
- There is no end to seeking answers to such questions. One could waste a lifetime doing that.
- This is why the Buddha said, “I teach you about suffering and how to overcome suffering and nothing else.”
- That is why he refused to answer some questions.
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“Q. How does the background operation of vinnana occur? Is this related to purana kamma?”
- This requires a bit of detailed explanation. I will get to it at least by tomorrow.
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Yes. As long as the “current physical body” is there, it is subject to kamma vipaka, which can come in many different ways.
- Some kamma vipaka can be due to specific kamma done in the past. For example, the Buddha had back pains due to a specific kamma done in the past; I believe it was due to breaking someone’s back in the past.
- But when an Earthquake hits a particular area, many in that area will be affected (killed or injured), and thus, it is not due to a specific kamma.
Yes. This means there has been a continuous line of humans in South Asia, from Buddha Kassapa to Buddha Gotama.
- The geography may have changed somewhat, but as stated in #6 of the post, “The Buddha provides a similar account in the “Vepullapabbatta Sutta (SN 15.20).” He describes how a particular mountain had three different names and heights during the times of each Buddha.”
Also, note that even if most of the human population is wiped out (that could have happened before Buddha Kassapa), even a relatively few surviving humans can “regenerate” or “build back” the human population over time since most of those who died in a calamity would stay in the human gandhabba state.
1. When a human is born in the “human bhava” (not the birth of a baby from a womb; that is “jati“) the manomaya kaya will have a certain “mindset” (called “uppatti bhavanga“) that will NOT change until that human bhava comes to an end at the cuti-patisandhi moment.
- Thus, that “uppatti bhavanga” remains the same for many thousands (possibly even millions) of years. It is associated with the manomaya kaya (gandhabba) born when grasping the human bhava. Thus, every time that gandhabba is reborn with a physical body (manussa), it will have the same “uppatti bhavanga.“
- That “uppatti bhavanga” will have the “kama sanna” associated with the “gati” that led to the human bhava.
- For example, the “sweetness of sugar” or the “yucky taste of rotten food.”
- A pig will have a very different set of “kama sanna” associated with the “gati” that led to the pig bhava. It will taste “rotten food as tasty.”
2. Even the Buddha (or any Arahant) will still have the same “uppatti bhavanga” they were born with.
- That is why they will also taste the “sweetness of sugar” or the “yucky taste of rotten food.”
3. Any mind works like a machine, according to nature’s rules. These rules are embedded in Paticca Samuppada and also in the laws of kamma.
I will write a bit more later today. Feel free to ask questions on the above or anything else related.
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I decided to delete that post.
Your comments are correct. Thank you for pointing them out. Please don’t hesitate to point out such issues.
- Many terms in Paticca Samuppada are in the “uddesa version,” and the “niddesa versions” must be used to get the correct interpretation. Specifically, saṅkhāra (abhisaṅkhāra), viññāna (kamma viññāna), phassa (samphassa), vedanā (samphassa-jā-vedanā). See “Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa.”
- I will review the posts in the “Paṭicca Samuppāda in Plain English” section and revise them as needed. If anyone sees any other posts needing revision, please post here.
Thank you, Jittananto.
- Yes. If one has become a Sotapanna Anugami, that person will attain the Sotapanna stage before dying (at least at the moment of death).
Of course, one must have learned the correct Buddha Dhamma from an Ariya (a Noble Person) and must have become a Sotapanna Anugami at some point in that life.
- That is explained in “Sōtapanna Anugāmi – No More Births in the Apāyā.” See #5 there, which is confirmed by the sutta that Jittananto provided.
- The verse Jittananto quoted comes at the end of that sutta.
- Of course, if one has not become a Sotapanna Anugami up to the moment of death, attaining the Sotapanna stage at the moment of death will not be possible.
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I looked into the “Siddhartha”/“Siddhattha” issue.
- I was unable to find a reference in the Tipitaka for either one!
- I never thought about this before because Prince Siddhatta’s early life is well known. I wonder where that account is in Tipitaka.
These are exceptional cases. It seems that only Buddha Kassapa was able to decipher those sounds (it does not mean those “niraya beings” were speaking in Pāli).
Very good!
“First, to help me understand “distorted saññā”, I call it “bhavanga saññā” to note that it is saññā embedded in a bhava.”
- Yes, that is fine. We need to understand the concept. If that helps, it is a good way to remember that “distorted saññā” varies among different bhava.
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Lang wrote:
Using my understanding of citta vithi in processing sense inputs, I’m thinking something like this:
(1) In processing a sense object via the five physical senses we have: 1 pañcadvāra citta vīthi + 3 manōdvāra citta vīthī.
Each citta in a citta vīthi has a saññā cetasika since it is a universal cetasika.
(2) The saññā cetasika in a pañcadvāra citta vīthi is the “distorted saññā”.
In the 3 manōdvāra citta vīthī that follow, the saññā cetasika can become saññā vipallāsa for a puthujjana, but not for an arahant.
(3) For an arahant in arahant-phala samapatti, there is only the pabhassara citta flowing, and thus there is no “distorted saññā”. The pabhassara citta is not a pañcadvāra citta nor even a manōdvāra citta.
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- It is better to revise (2) as follows:
(2) The saññā cetasika in a pañcadvāra citta vīthi is the “distorted saññā”.
In the 3 manōdvāra citta vīthī that follow, the saññā cetasika still carries that “distorted saññā.” Because of that saññā vipallāsa other cetasika like lobha, dosa, moha will keep arising for a puthujjana, in each subsequent manōdvāra citta vithis (and also subsequent citta vithis; remember that millions of citta vithi can run within seconds and with each citta vithi defilements get stronger). Of course, this does not happen for an arahant.
- It is better to revise (3) as follows:
(3) For an arahant in arahant-phala samapatti, there is only the pabhassara citta flowing, and thus there is no “distorted saññā.” The pabhassara citta is a manōdvāra citta. (All cittas arise in mind, but these cittas do not require any of the “five doors” (pancadvara); they arise directly in mind.
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You are right, Lang.
- The “Cakkavatti Sutta (DN 26)” describes the coming of the Buddha Metteyya.
- So, Maitreya is indeed the “Sanskritized” word.
Also, “Siddhartha” could be Sanskrit for “Siddhattha.” I will look into it later.
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