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Your questions are clear.
1. Arammana means any sensory input.
- But sukha/dukha vedana (pleasant/unpleasant bodily feeling) are produced only by sensory inputs to the physical body (kayika vedana).
- All other arammana (sensory inputs) initially produce only “neutral” (adukkhamasukha) vedana.
- All arammana (sensory inputs) come in because we have a human body. For example, when you are walking down a street, you are exposed to arammana (sensory inputs) common to all others there. But some strong sukha/dukha vedana (like a serious injury) can be due to specific past kamma.
- Most arammana (sensory inputs) come in because we have a human body.
The other statements are correct.
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1. There are 73 types of ñāṇa, which are listed in the “Paṭisambhidāmagga,” an original Commentary included in the Tipitaka:
- An English translation is there too: “1.0. Schedule“
- They are discussed in detail in subsequent pages in both languages.
2. Of those, the last 6 are “Buddha ñāṇa,” meaning only a Buddha can have those.
- Others can cultivate the other 67 types.
- I see many of the 16 listed in Gad’s post in this list.
3. I don’t think one can say, “OK., I will focus on this and then the next one,” etc.
- Some (or all 67) will be automatically cultivated as one follows the path and engages in Satipatthana.
- That is why I don’t spend time trying to understand what each of those means.
- But if someone wants to learn each of those in-depth, good for them. It cannot hurt the practice, but it is a matter of how one decides to allocate one’s time.
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Thank you all for attending. Thank you, Saket, for organizing it.
- It was a new experience for me. That was the first time I did an online live session.
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Yes. That is a possibility, Dosakkhayo.
- However, at least some in the list are “actual/valid ñāṇa“, for example, udayabbaya ñāṇa.
- I can look into that after the meeting.
“However, there are testimonies from Pa Auk meditators who say they have seen the rupas kalapas. “
- Don’t believe that nonsense. Do they even know how small a “rupa kalapa” is? If anyone can ask that question, I would be very interested in their answer.
- A “rupa kalapa” (suddhatthaka) is a billion times smaller than an atom. Can they see an atom?
Dosakkhayo wrote: “That description of namarupa pariccheda ñana belongs to the visuddhimagga.”
- No. Visuddhimagga is not a good resource: “Buddhaghosa’s Visuddhimagga – A Focused Analysis“
- None of my posts ever refer to Visuddhimagga for information!
I have not looked into the sixteen types of Insight Knowledge (vipassanā ñāna.)
- Offhand, I would say all of them would be helped by comprehending “distorted saññā.” It covers many fundamental aspects.
- May be others can provide more information.
Reminder: The meeting is at 12:30-1:30 PM GMT (7.30 AM EST New York time) on Sunday 14th.
https://meet.google.com/wtz-qaff-iag
The link to the second meeting is (if needed only, i.e., if there are questions): (1:35- 2:35 PM GMT)
https://meet.google.com/fus-wfvf-xqi
It is easy to join. Click the link, then click on the “Ask to Join” button.
- Saket will allow anyone to join.
- He will mute everyone at the beginning. Click on the “Raise hand” button to ask a question if something is unclear, even while I am speaking. He can unmute the person asking the question.
- Saket will record it. He says he can publish it as a YouTube video.
- It will only be published as a YouTube video if the quality is good. We will make that decision after the meeting.
P.S. Anyone not wanting to show their face can use the “Turn off Camera” button at the lower part of the screen or do a “ctrl + e” with the keyboard. Also, one could use the actual name, a fake name, or the forum name. You can test the link at any time.
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I revised #1 of the new post “Purāna and Nava Kamma – Sequence of Kamma Generation” as follows:
1. Kamma accumulation happens in two distinctive stages.
- In the first stage, the mind of a puthujjana attaches automatically to sensory input ( ārammaṇa) based on the “distorted saññā” we discussed in recent posts. That attachment is due to “saññā vipallāsa.” Thus, “saññā vipallāsa” arises ONLY IF “fooled by the distorted saññā”; see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).”
P.S. Comprehension of ” distorted saññā” and “saññā vipallāsa” plays a significant role in cultivating “yathābhūta ñāna.”
- See “Bhūta and Yathābhūta – What Do They Really Mean.” (I just added a bullet point to the end of this post.)
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These are issues with words. It is not easy to convey meanings with words.
1. The main point is the following:
- “saññā vipallāsa” is the same as “distorted saññā.”
- “distorted saññā” is the “made-up saññā” presented to the mind by the physical body.
- When a puthujjana‘s mind believes in that “made-up saññā” that is “saññā vipallāsa.”
- An Arahant (unless in a jhana or samapatti) and a puthujjana BOTH RECEIVE “distorted saññā.”
- But an Arahant’s mind is not fooled by “saññā vipallāsa” or “distorted saññā.”
2. In the new post, the following appears at the beginning:
1. Kamma accumulation happens in two distinctive stages.
- In the first stage, the mind of a puthujjana attaches automatically to sensory input ( ārammaṇa) based on the “distorted saññā” we discussed in recent posts. That attachment is “saññā vipallāsa” or “fooled by the distorted saññā”; see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).”
Would it be better to say: That attachment is DUE TO “saññā vipallāsa”…?
- Or is it still unclear?
3. It is good to discuss these subtle points. I may be able to rewrite a sentence to convey the idea better.
P.S. “Vipallāsa” implies “being fooled.” As we discussed, viññāna is a magician presenting a magic show utilizing “distorted saññā.”
- While a puthujjana‘s mind falls for that “trick,” Arahant‘s mind would not.
P.P.S. (September 16, 2024): There is a critical difference between the effects of ditthi vipallasa and sanna vipallasa.
- At the Sotapnna stage, ditthi vipallasa disappears, and wrong views are removed.
- In contrast, sanna vipallasa is “built into” our mental and physical bodies. We can only train the mind to “ignore it” and “not to be fooled by it.” That happens in stages. An Anagami’s mind will still get the “distorted kama sanna” that honey is sweet, but it will not be attached to that taste. In another example, An Anagami will see the “beauty of a woman” but will not generate lust for the woman.
- But an Anagami (who has cultivated jhana/samapatti) will still be attached to jhanic or arupa samapatti “pleasures.” An Arahant (who has cultivated jhana/samapatti) will still feel the same jhanic or arupa samapatti “pleasures,” but their minds will not be attached to them.
I have re-written the post “How to Attain Samādhi via “Vipassanā Pubbanga Samatha” Bhāvanā.”
- Let me know if there are any questions. I did this in a hurry, so there could be mistakes.
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Yes. That is a valid point.
- You can copy and paste part of the text in that old comment to show the connection and mention that the new comment is regarding that.
- You can also mention the “old comment #” so that anyone interested can go back there and read the full comment/discussion there.
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