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1. In other suttas, it is explained that 10,000 world systems (or “star systems” like our Solar system) will be destroyed together with the Solar system. The Pali word for such a “star system” is “cakkavāla.”
2. Such a destruction of a cluster of “star systems” is called a supernova in modern science.
3. Since people were unaware of such details then, the Buddha probably provided that analogy with the appearance of “seven Suns.”
- The point is that either the Sun or one of the 10,000 stars will blow up when our “star cluster” is destroyed in a supernova event in the future.
- The Buddha likely used an analogy of the appearance of seven Suns (one by one) to describe the temperature increase that eventually will lead to the destruction of the 10,000 world systems.
4. This feature of the Buddha’s model has been PROVEN by science. The destruction of a whole cluster of stars (together with their planetary systems) does happen in the universe. Such an event is a supernova. There are a few such supernovae in our Milky Way galaxy each year.
- The “re-formation” of star systems has also been confirmed.
- The periodic destruction and re-formation of Earth are discussed in the “Aggañña Sutta (DN 27),” and I have provided a summary in the post “Buddhism and Evolution – Aggañña Sutta (DN 27).“
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Grasping of a new existence (bhava) is explained in the following post:
“Upādāna Paccayā Bhava – Two Types of Bhava.”
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Yes. That principle holds for all magga phala, not only for Sotapannas.
- The ultimate example is an Arahant, who will not be subject to any vipaka after the death of the physical body.
- As an example, Angulimala killed almost a thousand people but did not have to “pay for it” by being reborn in an apaya because he attained Arahanthood.
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Yes. The “phantom limb” is a manifestation of gandhabba, the “mental body.”
- The following is another of many videos on YouTube on “phantom limb.”
“Can you still feel a limb that’s gone?“
- As this video says, “We are born with a full map of the physical body.” That blueprint is gandhabba.
- But there is no “map in the brain,” as the video says. The hadaya vatthu (“seat of the mind”) in the gandhabba is where our thoughts arise.
V. S. Ramachandran, a neurologist, has written a book titled “Phantoms in the Brain: Probing the Mysteries of the Human Mind.” He has also conducted extensive studies in this area of research. The following is a video of an interview with him:
“V.S. Ramachandran – Does Brain Make Mind?“
P.S. The experience of an amputee:
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The “Gihi Sutta (AN 5.179)” does not say that a Sotappanna cannot break the five precepts.
1. I have linked to the marker @2.1: “Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti?” It is CORRECTLY translated into English as “And what are the five precepts in which their actions are restrained?”
- Thus, a Sotapanna is only restrained (i.e., their actions are automatically controlled) not to engage in an apayagami kamma.
2. The verse @2.2: “Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti” is INCOREECTLY translated as “It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.”
- There, “pāṇātipātā paṭivirato” does not mean “doesn’t kill living creatures.”
- For example, it is quite possible for a Sotapanna to kill an animal if that becomes necessary, for example, to save a life of a human. However, they would not do that with any liking; that is what paṭivirato means, i.e., they may be forced to kill an animal but not for the sake of killing.
3. It is only an Arahant who is incapable of taking any life.
- The same applies to all five precepts. Only an Arahant can abstain from the precepts in an absolute way, without exception.
Be careful when reading English translations of suttas. I have provided numerous examples.
P.S. “saṁvutakammanto” ( saṁvuta kammanto) means “restrained actions.” The word “saṁvuta” is realetd to “saṁvara” or “restraint.” See “Saṁvara Sutta (AN 4.14).”
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Yes.
- Here, “nama” refers to the “impression of an external rupa” that one likes/dislikes. That is what the mind is focused on at that moment.
- “Namarupa” is the “rupa” created by the mind with that kamma vinnana per that impression. Essentially, that is the kammic energy generated to give rise to such a namarupa in the future.
- The more one does mano, vaci, and kaya (abhi)sankhara (with avijja), the stronger kammic energy becomes.
- That happens because the mind craves (or despises) such a namarupa. This is based on “distorted sanna,” which gives the impression that some things are valuable and can bring happiness: “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)“
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I slightly revised it as follows:
9. Based on ANY sensory input and the uppatti bhavaṅga, a mind will start at a particular DEFILED STATE (with mano saṅkhāra) unless one is an Arahant. Even if an average human may not strongly attach to a sense input, “distorted saññā” is automatically generated; the reason is not realizing the anicca nature, but we will discuss that later.
The point is the following. Following is #1 in that post.
1. The Buddha described this difference in the “Sanidāna Sutta (SN 14.12)“: “Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.” 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.“
- The first step, “Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā” happens to all, including Arahants.
- The second step, “kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo,” DOES NOT happen to an Arahant or Anagami (who have eliminated kama raga).
- The subsequent step, ” kāmasaṅkappaṁ paṭicca uppajjati kāmacchando” happens ONLY IF one gets strongly attached to the arammana. That leads to “tanha paccaya upadana” step in PS. That is when the “pancupadanakkhandha” starts. Thus, not all arammana lead to pancupadanakkhandha even for a puthujjana.
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The Buddha did not ask “householders” to abstain from sex.
- Any sexual act within “societally-accepted ways” (i.e., with spouse or fiancé) does not violate “kāmēsu micchācārā” under “dasa akusala” or the “ten immoral deeds.”
- However, once one fully understands the dangers of any type of “kāmēsu micchācārā,” one will abstain from any sexual act. But that happens at the Anagami stage.
Furthermore, kāmēsu micchācārā includes not just sexual misconduct but also excessive sensory pleasures. See “Ten Immoral Actions (Dasa Akusala).”
Also, note that my name is not “Lai” but “Lal.” I have been correcting this for a while now.
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1. All thoughts of a puthujjana are defiled, at least with very subtle “mano sankhara” soon after receiving an arammana.
- It happens automatically at the “purana kamma” stage, triggered by the “distorted sanna.”
- A puthujjana‘s mind examines EVERY sensory input (arammana) with “sanjanati” (“distorted sanna“) and vijanati (making decisions based on it).” See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti.”
- This happens at the “avyākata” or “abyākata” stage of an Idappacayata Paticca Samuppada process.
- If the mind attaches further to that arammana with kama guna, etc., then the “nava kamma” stage starts at the “tanha paccaya upadana” stage. This is where javana citta with vaci and kaya sankhara arise, i.e., “strong kamma” that can even bring rebirths are accumulated.
2. “Kiriya citta” (cittas without a trace of defilements) arise at ANY TIME only in Arahants. This is where a sensory input can be experienced without even a trace of defilements arising in the mind.
3. Therefore, “kiriya citta” are DIFFERENT from cittas that arise in the “avyākata” or “abyākata” stage of an Idappacayata Paticca Samuppada process. P.S. At the “avyākata” stage of an Idappacayata Paticca Samuppada process (i.e., in the “purana kamma” stage), subtle sancetana with mano sankhara arise automatically based on one’s anusaya/samyojana; but they are not strong enough to bring rebirths.
4. Not all arammana lead to the “nava kamma” stage. Most Idappacayata Paticca Samuppada processes do not get to the “nava kamma” stage because the mind may not be firmly attached. (An example I gave was walking to the kitchen to get a glass of water. That does not happen with “kiriya cittas” but no “nava kamma” accumulated.)
- Only at the “nava kamma” stage does one accumulate kamma consciously (with vaci and kaya sankhara with sancetana). That is where “strong kamma” that could bring rebirths can accumulate.) The goal is to stop such sancetana from arising. That is the way to “end of suffering.”
- In contrast, all actions by an Arahant happen with “kiriya cittas” devoid of even a trace of defilements.
5. Therefore, there is no need to focus on actions that do not lead to the “nava kamma” stage. It would be a waste of time! That is what I tried to explain.
- P.S. However, it is essential to understand the steps in the “purana kamma” stage. That will help critically to understand how a mind initially attaches AUTOMATICALLY to an arammana based on the types of anusaya/samyojana. Since an Arahant does not have any anusaya/samyojana left, Paticca Samuppada process of any kind will not even get started for an Arahant.
- Also, it is essential to point out #3 above.
6. Even though “Avyakata Paticca Samuppada” is sometimes treated separately, it is part of the Idappacayata Paticca Samuppada process; it is the beginning part of the Idappacayata Paticca Samuppada process.
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The following information could be helpful to those who understand the citta vithi analysis.
7. In the citta vithi analysis, “Avyakata Paticca Samuppada” (same as the “purana kamma” stage) describes what happens up to the votthapana citta. If the mind attaches strongly at the votthapana citta moment, then the “nava kamma” stage starts with javana citta.
8. These are subtle issues that will become clear as one starts putting many concepts together.
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“The point is, I would like to know how to classify the citta of a puthujjana without sancetana.”
- The point is such discussions are not relevant to Buddha Dhamma.
- We focus only on thoughts with sancetana. The goal is to stop such sancetana from arising. That is the way to “end of suffering.”
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“Q. The everyday activities that proceed with sankhara would not be nava kamma. Because nava kamma only deals with abhisankhara. ..”
You asked this question some time back, too. Why do we have to consider “everyday activities” in Buddha Dhamma?
- Do “everyday activities” (like walking to the kitchen to get a glass of water to quench the thirst, driving to the supermarket to buy groceries, etc.) involve abhisankhara that we must consciously avoid?
- We study Buddha Dhamma to stop future suffering. Do such “everyday activities” lead to “kamma” or, more specifically, “generation of kammic energies that can bring adverse effects (kamma vipaka) in the future?
P.S. Some very subtle mano sankhara arise at the “purana kamma” stage. This was discussed in #10 of “Purāna and Nava Kamma – Sequence of Kamma Generation.“ It was mentioned also starting at #6 in “Taṇhā – Result of Saññā Giving Rise to Mind-Made Vedanā.”
- Such subtle “kamma” in the “purana kamma” stage can happen automatically with any arammana, as stated by “Kāma dhātuṁ, bhikkhave, paṭicca uppajjati kāma saññā, kāma saññaṁ paṭicca uppajjati kāma saṅkappo.” See #10 of “Taṇhā – Result of Saññā Giving Rise to Mind-Made Vedanā.”
- But the mind of an Arahant will not even go through any stage past the “kāma dhātu” stage.
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Some relevant points:
1. The neocortex in the brain can carry out some (habitual) bodily functions. It can analyze “incoming sensory data to the brain” and control some functions without the mind (hadaya vatthu) getting involved. A good example is driving to work or school, which one repeats day after day. Neural connections for that activity get stronger with repeated use; it can happen automatically without the mind getting involved after a while. Sometimes, we drive to work while thinking about something else (or while in a serious discussion with a passenger) and still get there safely.
- The neural networks in Artificial Intelligence (AI) work similarly. In this case, AI can learn from millions of people’s driving habits fed (via video) by its programmers. Thus, “self-driving car technology” has the potential to be better than any single driver. However, there is no “intelligence” involved in this case. The technology would be as good as the information it gets in the training phase.
2. The information that the “seat of the mind” (hadaya vatthu) gets is determined by the health of the brain. This is why older people start having memory issues with age when the brain function gradually diminishes. Specific problems with the brain, like Alzheimer’s disease, can change one’s personality.
- The case of Phineas Gage that you mentioned is another example. Damage to certain areas of his brain led to a change in his personality.
This is a complex but fascinating subject. I will write about it in a post one day when I have the time.
P.S. The point here is that whatever happens to the brain becomes irrelevant after one attains the Arahant stage. The mind can NEVER become defiled again, whether the brain sends it the wrong information (or even no information.)
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1. Kammic energy generated via mano sankhara cannot give rise to rebirth. Such kammic energies can bring vipaka only during this life or the next.
2. Only vaci and kaya sankhara can generate javana citta strong enough to create kammic energies that can lead to rebirth. They also can bring vipaka during life for numerous lives into the future.
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This was briefly described in the new post “Taṇhā – Result of Saññā Giving Rise to Mind-Made Vedanā.“
- With any arammana, a mind gets to the “purana kamma” stage and generates only mano sankhara within that stage.
- It is only when a mind attaches to an arammana and gets to the “nava kamma” stage (starting at the “tanha paccaya upadana” step) that the mind starts generating “strong kamma” consciously. In other words, one must think (with vaci sankhara) about how to “get more of it” and act (with kaya sankhara) on those thoughts.
- Both the “purana kamma” and “nava kamma” stages have several steps, as explained in the post “Taṇhā – Result of Saññā Giving Rise to Mind-Made Vedanā” starting at #7. As stated in #10 there: “As shown in the chart, kamma accumulation accelerates with kāmacchanda, kāma pariḷāha, etc., ending with dasa akusala done with kāya, vaci, and mano kamma.”
- I will explain these steps in an upcoming post. But the point is that strong kamma generation takes place after going through kāmacchanda, kāma pariḷāha, etc. (as also indicated in the second figure.)
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#1 and #2 above are also explained in Abhidhamma from a different angle.
- When a mind attaches to an arammana, numerous citta vithi run at a high-speed rate. Each citta vithi has seven javana citta.
- As we have discussed, javana cittas start weak, get stronger until #5, and then gradually decrease in #6 and #7. We compared that to a fast runner starting slowly, accelerating, and then slowing down at the end of the run.
- The first two javana cittas (#1, #2) have only mano sankhara. Only in #3 and #4 vaci sankhara arise, and even stronger kaya sankhara arise in the 5th. The last two are weaker mano sankhara.
- All javana cittas become stronger in the subsequent citta vithi. Yet, mano sankharas never get strong enough to bring rebirth.
- I am too busy today to look for the posts that discussed the above points in Abhidhamma. One relevant post is “Āsēvana and Aññamañña Paccayā.”
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“So we have to change “Vedanā-paccayā taṇhā” into “vedanā paccayā paññā” permanently, through “paññā” and NOT through suppression or stopping through the cultivation of Anariya Jhana.”
- That is correct, provided that one comprehends (with paññā or wisdom) how that “mind-made vedanā” (“samphassa-jā-vedanā”) arises due to “distorted saññā” (which can be loosely translated as “distorted perception.”)
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Excellent observations, Pathfinder!
You wrote: “From what you say it seems that even the prefrontal cortex plays a “receiving” function instead of an executive, decision making one! To try to fit in the context of dhamma, Gage could have become “a surly, aggressive heavy drinker who was unable to hold down a job” with damage to the prefrontal cortex because the inputs to his mind has be tweaked, eg the inputs to his mind does not have the long term consequences.
His gati has not changed, just that whatever his mind is receiving changes. Hence it is not that his sanna changed even though he is seeing less long term consequences, it is that the input to the mind itself does not have long term consequences. Which is why for an arahant, even with damage to the prefrontal cortex, he does not need input of long-term consequences because his mind would inherently know what is the right thing to do. Would this be an accurate explanation?”
- Yes. It is! I will write a bit more on that later today.
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