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I have revised the two posts: “Correct Meaning of Vacī Sankhāra” and “Power of the Human Mind – Ariya Jhānā.”
- The statements that you quoted have been revised.
- Please feel free to ask questions.
Yes. Once the Tathāgata status is attained, there is no association with the world of 31 realms, except for the “vipaka kaya” or the physical body that arose due to a past kamma.
- However, since the mind is attached to the physical body, it cannot “extinguish” (i.e., separate from the world of 31 realms) until the physical body dies.
- We are so fortunate that that aspect is there!
P.S. Another critical point is the following.
- Any existence in the 31 realms is a “sankhata” (“prepared”), meaning it arises due to raga, dosa, and moha. Once raga, dosa, and moha are entirely removed from a mind, it cannot “latch on” anywhere in the 31 realms. Thus, the mind separates from the “suffering-filled world of 31 realms.”
- Another way to say the same: Paticca Samuppada stops running!
- These are the things to be contemplated.
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1. One can attempt to answer those ten questions. However, the answers depend on the approach taken.
- That is why the Buddha “set aside” those questions.
2. For example, someone with scientific training can try to answer the first four questions. In fact, that is what physicists are trying to do these days.
- But in Buddha Dhamma, one focuses on one’s own existence in this world.
- When an Arahant passes away (Parinibbana), he/she will no longer be “in this world of 31 realms.” So, such questions are irrelevant. One could say that Arahant‘s world was “not eternal” because it came to an end! But, of course, the world will exist for all others until they attain Parinibbana in some future time.
3. The fifth and sixth questions are regarding a “soul.” By mundane definitions (according to Abrahamic religions), there is an “unchanging, permanent entity” associated with any person.
- But that assumption does not hold in Buddha Dhamma.
- If there was such an “unchanging, permanent entity,” how would an Arahant attain Parinibbana?
4. A similar situation arises with the other four questions.
- Tathāgata means a Buddha, even though sometimes that word is used for Arahants, too.
- A Buddha (or an Arahant) had transcended the human realm, even though born a human.
- Even though the physical body that he was born with died 45 years after the Buddhahood, the Tathāgata status was attained at the Buddhahood. Those four questions are asked with the wrong assumption that the physical body was the Buddha.
5. There is no benefit in discussing such questions. When one’s understanding grows, one will be able to see the futility of even asking such questions.
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1. Vitakka and vicāra indicate “bad thoughts” or defiled thoughts.
- On the other hand, savitakka and savicāra indicate “good and wholesome thoughts.”
- Therefore, vitakka and vicāra always lead to a “stressful mind” and bad vipāka in the future.
- In the same way, savitakka and savicāra always lead to a “calm and stress-free mind” and good vipāka in the future.
2. I can see that both links you mentioned need some revision. I will revise them and discuss those points, hopefully later today.
Excellent observations with good links. Thank you! I recommend reading those links and asking questions if anything in unclear.
Sila (moral conduct) is established in two ways:
1. Avoiding immoral deeds (killing, stealing, lying, etc) leads to a sense of relief/calmness. As pointed out above, “Here, the most striking thing is how Sila can be a source of great joy in one’s life.”
- One does not need to delve into the deeper meanings of Buddha’s teachings to see this aspect.
- However, for a puthujjana (average person), it is easy to be tempted by “sensory temptations” and break this sila.
2. When one comprehends the Four Noble Truths/Paticca Samuppada/Tilakkhana, one can see the drawbacks/dangers of “giving in to sensory temptations.” Enjoying sensory pleasures (especially when that involves killing, stealing, lying, etc.) ALWAYS lead to bad outcomes in the long run.
- When that truth sinks into the mind (at the Sotapanna stage), one does not need to think about the drawbacks consciously all the time. That idea is PERMANENTLY established in that person’s mind. That is expressed by saying that a Sotapanna has removed three of the ten samyojana (mental bonds that bind one to the rebirth process.) Those three “ditthi samyojana” bind one to the rebirths in the apayas.
- That is why a Sotapanna is free of rebirths in the apayas. He/she has “Ariyakanta sila” or “unbreakable sila of a Noble Person.” This is achieved by understanding the Buddha’s “wider worldview” and getting rid of wrong views about this world and the “(illusory) temporary pleasures it offers.”
Thank you, Gad!
I tried to locate the sutta you quoted. I found “Sambuddha Sutta (SN 48.28).”
- That does not seem to be the one quoted.
But here is another sutta that discusses Paññāvimutti Arahants: “Susimaparibbājaka Sutta (SN 12.70).”
- Many people, even during the time of the Buddha, associated all Arahants with supernormal powers, etc.
- But, in reality, only relatively few Arahants had supernormal powers.
But ALL Arahants are free of suffering. That is the critical point. That is what the Buddha explained to wanderer Susīma in the above sutta.
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“However, majority of the websites and YouTube videos readily concede that such practice is not given in the suttas.”
- That is correct.
“ I also do not intend to mean that these people meditating on kasinas have been taken for a ride…”
- But that is true if that means “meditating on kasina objects like breath or a clay ball.”
1. Using kasina objects for meditation is advised in Buddhaghosa’s Visuddhimagga. Some Theravadins have embraced that wrong practice.
- Buddhist mediation does not involve ANY worldly objects, including breath.
2. “Dasa kasiṇāyatana” are listed in the “Paṭhamakosala Sutta (AN 10.29).”
- Those anariya meditation techniques were there when the Buddha (Bodhisatta) was born. Many yogis cultivated them and attained rebirths in various Brahma realms (in rupa loka and arupa loka.)
- At marker 5.2: “Evaṁsaññinopi kho, bhikkhave, santi sattā.” OR “Some sentient beings perceive like this.”
- At marker 5.3: “Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.” OR “But even the sentient beings who perceive like this decay and perish.” By that, it means those yogis who cultivated such meditations and reborn in Brahma realms undergo decay and death.
- At marker 5.4: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.” OR “Seeing this, a learned noble disciple grows disillusioned with it.” Thus, they will no longer use such techniques.
3. Thus the sutta points out the futility of such kasina meditations.
- The keyword referring to kasina is “sañjānāti.” For example, at marker 4.3: “Pathavī kasiṇameko sañjānāti” means focusing one’s mind on a pathavi (clay ball.) In particular, “vāyo kasiṇameko sañjānāti” refers to breath meditation.
- Things will become clear when you understand the meaning of “sañjānāti.”
- See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti”
P.S. The phrase “aññathattaṁ atthi vipariṇāmo” can be understood by reading the post “Aniccaṁ Vipariṇāmi Aññathābhāvi – A Critical Verse.”
Yes. Patience and enduring hardships are critically important not only in anger but also when facing inevitable difficult situations.
- The “Sabbāsava Sutta (MN 2)” explains several ways to do that.
- Sections 2 and 4 are especially important in the above link in this regard.
It is good to try to analyze/investigate like what you did. That is part of insight meditation.
- However, in this particular case, there is an aspect that we need to learn, which cannot be sorted out by using mundane ideas like elementary particles in science.
- Neva + saññā + nā + saññā means “they have saññā for a time period, but may not have saññā for a while.” As we know, saññā is a “universal cetsika” that arises with any citta. Thus, it means those Devas do not have cittas arising for brief periods (like in “full Nibbana” or like in an Arahant in “nirodha samapatti.”)
- As a lifestream proceeds up to the rupa loka and then to the arupa loka, one gets closer and closer to Nibbana (the “pabhassara citta.”) However, all anariyas, no matter how far upward they proceed, “fall back” to kama loka. That is because they have not broken any anusaya or samyojana.
- On the other hand, an Ariya proceeding up the jhana/samapatti ladder goes upward while breaking various anusaya and samyojana on the way. Thus, when they get to the Nevasaññānāsaññāyatana stage, they can get to “nirodha samapatti.” That can be done only by an ubhatovimutta Arahant.
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Titikkhati does mean something like “patience” or “endure a hardship.”
If a weak person harasses a strong person, the strong person can stop the weak person by using his power.
- However, in some cases, a strong person may endure that harassment to avoid a possible bad outcome for both.
- Yet no one can challenge a strong person, guarded by the teaching.”
You are welcome! I understand that some of these concepts (terminology) may not be easy for the Western audience to grasp.
- Six Deva realms mean there are six categories of Devas, ranging from “Cātummahārājika Devas” to “Paranimmita vasavattī devas.” See “31 Realms of Existence.”
- Sixteen rupa loka Brahmas means 16 categories ranging from “Brahma Parisajja devas” to “Akanittakha devas.” In many suttas, Brahmas are called a type of Deva. Births in these realms correspond to various levels of jhana cultivated. See #7 of “Jhāna – Finer Details.”
- The four arupa loka Brahmas means four categories ranging from “Ākāsānancāyatana devas” to “Nevasaññānāsaññāyatana devas.” Births in these four realms correspond to four levels of arupavacara samapatti cultivated. See “31 Realms of Existence.”
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1. Humans can see only those beings in the human and animal realms.
2. Devas (in the six Deva realms) and Brahmas (those in the 16 “rupa loka” realms) can visit the “human world” and see the humans. During the time of the Buddha, many Devas and Brahmas visited to listen to the Buddha. But there is no incentive for them to visit, but it is possible.
- We cannot see them even if they visit because they have delicate, subtle bodies. They can make themselves seen by humans.
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1. “Bhava” means the duration of an existence. A Deva and a Brahma are born once during a “Deva bhava” and a “Brahma bhava,” respectively. However, within a “human bhava,” a human can be born many times with a “physical human body,” and the same applies to an animal.
- A human gandhabba is born at the beginning of a human bhava and lives until the end of that bhava. That human gandhabba is born with a physical human body many times during that bhava.
- In contrast, a Deva is born only once during a “Deva bhava.” The same applies to a Brahma.
2. The hells (nirayas) may not be at the center of the Earth but well below the Earth’s surface.
3. It depends on what you mean by a “world.” There is a human world, an animal world, etc. There are six Deva realms, and their aggregate could be called “Deva world.” But all 31 realms combined could also be called the “world.”
4. and 5. These questions imply that you need a better understanding of what bhava means. I explained it in #1 above. Also see “Bhava and Jāti – States of Existence and Births Therein.”
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Thank you, Gad!
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The length of the human bhava (as well as for any animal bhava) is not fixed (unlike for the Deva and Brahma realms). See “31 Realms of Existence.”
- The “Mahāpadāna Sutta (DN 14)” states that during Buddha Vipassī’s time, the human lifespan was 80,000 years, i.e., a human living for 80,000 years on average. Thus, a human bhava can last even more.
- That sutta shows how the human lifespan can vary from 80,000 to around 100 years (during Buddha Gotama’s Sasana). I have read elsewhere (don’t remember the reference) that it can decrease to as low as 10 years.
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