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I can try to explain that as follows:
1. Bahiddha rupa (with “distorted sanna“) is created by ANYONE’S mind (including Arahants.)
2. On the other hand, “ajjhatta rupa” is created at various levels by each individual, depending on how many samyojana they have.
- A puthujjana‘s mind with all ten samyojana will generate the “most attractive” ajjhatta rupa with ditthi, tanha (kama raga, patigha, rupa raga, arupa raga samyojana), and mana (mana, uddhacca, avijja samyojana).
- A Sotapanna‘s mind with seven samyojana (w/o the three ditthi samyojana) will generate less attractive ajjhatta rupa with tanha and mana.
- An Anagami‘s mind with five samyojana (w/o the three ditthi samyojana and kama raga, patigha samyojana) will generate even less attractive ajjhatta rupa with rupa raga, arupa raga, and mana (mana, uddhacca, avijja samyojana).
- An Arahant‘s mind with no samyojana will stop at the”bahiddha rupa” stage.
3. Note that the “distorted sanna” is NOT a “defiled sanna” because no raga, dosa, or moha is associated with it.
- However, that “distorted sanna” arose due to kamma generation in previous lives. Anyone born in the human realm will have it because it is built into the mental and physical human bodies via Paticca Samuppada.
- Since an Arahant‘s mind has fully comprehended that (that is how all ten samyojana were eliminated), it will not be “fooled by” the “distorted sanna.” Thus, it will not advance to the “ajjhatta rupa” stage.
4. Thus, “bahidda rupa” is also a rupa created by the mind (via Paticca Samuppada). Since it is vipaka, it cannot be stopped from arising; it is built into the mental and physical human bodies (at the beginning of the “human bhava“) via Paticca Samuppada per #3 above.
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One thing we need to keep in mind is that the Buddha mainly focused on teaching what suffering is (to move away from the “suffering-free state” or the “pabhassara mind”) and how to stop it.
- His description of javana cittas is limited to those with raga, dosa, moha, leading to the arising of more bhava and jati in this world.
- Abhisankhara are sankhara with raga, dosa, moha.
A pure mind (in the absence of raga, dosa, moha) is capable of generating much more powerful results, like iddhi powers.
- However, the Buddha did not elaborate on the mechanism responsible for such powers. However, it should be clear that Abhisankhara cannot yield them.
- Even some anariya yogis had some iddhi powers. Those were generated while they were highest jhana, where the abhisankhara generation was minimal.
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Jittananto’s description above is correct.
- However, it is possible that Mara Devaputta just wanted to tease the bhikkhuni or tried to see whether he could tempt her.
- Mara Devaputta lives in the highest Deva realm. He could have sex with unimaginably beautiful female Devas in that realm. There was no need for him to have sex with a human.
P.S. The statement, ” Hattakha Brahma is superior to Lord Buddha in the sense that he does not have a dense body and is not subject to illness and physical pain” is not appropriate, even though it is true that Brhamas don’t feel physical pain. No one is superior to the Buddha.
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I just revised the post “Essence of Buddhism – In the First Sutta.” There could be other posts where I had not been careful about the wording.
- One can see why this is important by reading “Purāna and Nava Kamma – Sequence of Kamma Generation.”
- We always attach to pancupadanakkhandha because we always experience pancupadanakkhandha and NOT pancakkhandha.
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I want to make clear the following.
- There is no upadana in pancakkhandha.
- There is upadana in pancupadanakkhandha.
- Anyone below the Arahant NEVER experiences pancakkhandha and ALWAYS experiences pancupadanakkhandha.
There is a difference between sankhara and abhisankhara (sankhara with raga, dosa, moha, or defilements). Arahants generate sankhara but not abhisankhara.
- The problem is that suttas use sankhara to describe abhisankhara in many situations. For example, sankhara in “avijja paccaya sankhara” refer to “avijja paccaya abhisankhara.” One needs to understand the usage.
- The same applies to many other words. For example, actions with cetana are not “defiled actions,” but actions with “sancetana” are; yet, in many cases, “cetana” really means “sancetana.”
- Of course, most translators do not understand that which is a big problem. We have discussed that in many posts: “Elephant in the Room 1 – Direct Translation of the Tipiṭaka“
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I don’t understand the point of this part of discussion.
- Even if all these theories are true (based on skull measurements, etc), Neanderthals were also human. They interbred with Homo Sapiens (modern humans). Only those in the same species can interbreed.
- In that sutta, the Buddha described how human characteristics (for example, lifetimes) fluctuate (go up and down) over long periods.
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Taryal wrote: “I was wondering how the discovery of fossils of hominid species could be reconciled with Dhamma.”
- Human physiology can change with time. At the beginning of this eon (Maha Kappa), humans did not even have dense bodies like ours, as discussed in the post “Buddhism and Evolution – Aggañña Sutta (DN 27).”
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“Would such actions or examples be considered as kaya sankhara according to sir or others thinking?”
- You should be able to answer that question. Do those actions involve sancetana (i.e., with raga, dosa, moha in mind)?
- That is what I explained in #3 of my comment.
I don’t think it comes from Pali. However, in Sinhala, manussa (“mana” + “ussa“) means “higher mind.” Of course, maunssa is a word common to Pali and Sinhala.
- However, it makes sense. Even though Devas and Brahmas can attain Nibbana, only a human (maunssa) can attain Buddhahood.
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Thank you!
- Dhamma/adhamma, kusala/akusala, and other basic concepts are also discussed in “Anguttara Nikāya – Suttā on Key Concepts.”
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Please take the time to prepare the comment. I made some corrections/improvements so that others can understand it.
1. Yes. “Tattha katamo kāya saṅkhāro?” means “What is kaya sankhara?”
- Pali verses are not broken into separate words in many instances. “kāyasaṅkhāro” is “kāya saṅkhāro.”
- Also, singular words usually end with “o” in Pali. Thus, “kāya saṅkhāro” means “kāya saṅkhāra.”
2. I do not know why it asks the question, “What is kaya sankhara?” and goes on to explain the other two types as well.
- But it should not matter. Should it?
3. All we need to know here is that kamma can be done with the mind (thoughts arising in the mind), speech, and bodily actions. They are, respectively, citta (or mano) saṅkhāra, vaci saṅkhāra, and kāya saṅkhāra.
- But all three types arise in the mind. The first kind can arise without conscious thinking (automatically) and those are also called sankappa.
- To be included in “avijjā paccayā saṅkhārā” those must be “abhisankhara” done with sancetana (i.e., with raga, dosa, moha in mind.)
- The “Saṅkhāra Sutta (AN 3.23)” conveys those ideas.
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Very good!
The connection to the chart is given in the “Dutiyabhava Sutta (AN 3.77)“: “Kāmadhātuve pakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāma bhavo paññāyethā”ti?
- The Buddha asks Ven. Ananda, “If, Ānanda, there was no kamma took place, would it be possible for the kāmadhātu to ripen (expand) and transition into kāma bhava?”
- The answer was “no.”
In the above chart, the sensory input makes the mind fall into kama dhatu. It automatically gets the “kama sanna.“
- However, the mind would automatically generate “mano kamma” (“kāma saṅkappa” or “mano sankhara“) ONLY IF it attaches to that kama sanna. That must happen for the mind to enter kama bhava.
- Since an Arahant or an Anagami has removed kama raga, their minds WILL NOT enter kama bhava.
That was briefly explained in #10 of “Purāna and Nava Kamma – Sequence of Kamma Generation” which I quote below.
10. The “Sanidāna Sutta (SN 14.12)“ points out the general sequence of steps involved in kamma accumulation based on any sensory input in kāma loka. We discussed that in the post “Upaya and Upādāna – Two Stages of Attachment.”
- “Kāma dhātuṁ, bhikkhave, paṭicca uppajjati kāma saññā, kāma saññaṁ paṭicca uppajjati kāma saṅkappo, kāma saṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāma pariḷāho, kāma pariḷāhaṁ paṭicca uppajjati kāma pariyesanā.” OR “Attachment to kāma dhātu leads to kāma saññā, attachment to kāma saññā leads to kāma saṅkappa, attachment to kāma saṅkappa leads to kāmacchanda..and so on to kāma pariyesanā.“
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Jittananto wrote: “When one becomes an Arahant, one will experience Kamma bhava but it will not generate any Uppatti Bhava which leads to the 31 realms. All Kamma Bhava is destroyed during Parinibbāna.”
1. An Arahant does not generate kamma bhava.
- Kamma bhava is generated while engaging in a kamma with raga, dosa, or moha.
2. Furthermore, an Arahant does not belong to kama bhava, rupa bhava, or arupa bhava. Also, note the difference between kamma bhava and kama bhava.
- For example, an Arahant born with a human body will be at the “kama dhatu” stage and not get to “kama bhava.”
- When that Arahant gets into a jhana, his mind stops at the “rupa dhatu” stage and does not progress to “rupa bhava.”
- When that Arahant gets into an arupa samapatti, his mind stops at the “arupa dhatu” stage and does not progress to “arupa bhava.”
3. The following chart has a lot of information, including #1 and #2 above.
Please feel free to ask questions. These are somewhat technical issues, but resolving them will help you understand the concept of “distorted sanna ” and related concepts.
4. P.S. Let me give the following examples to get you all to think about and fully understand:
- Consider an Anagami who has not cultivated jhana. Since he has removed kama raga, his/her mind will not go beyond the bahiddha vinnana in kama dhatu and enter the ajjhatta vinnana in kama loka.
- Next, consider an Anagami who has cultivated the first jhana, for example. While not in that jhana, his/her mind will similarly stay at the bahiddha vinnana in kama dhatu. When in the jhana, his/her mind will go beyond the bahiddha vinnana in rupa dhatu and enter the “rupa loka.”
- In another example, consider a “human Arahant” who has cultivated the first jhana. When in the jhana, his/her mind will not go beyond the bahiddha vinnana in rupa dhatu and enter the “rupa loka.” It will stay in the bahiddha vinnana in rupa dhatu while in the jhana.
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Yes. If his mindset does not change before the end of the human existence of 1000 years, he is likely to be born an animal.
- However, changing one’s gati within that time is entirely possible.
- If suitable conditions appear, one can change gati in a very short time. Angulimala’s “killer gati (mindset)” was removed within a few hours of meeting the Buddha.
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