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Everything is fine.
- It takes time to sort out specific, deeper, issues.
- Things become clear as we progress. That has been true for me.
- Since we don’t have the Buddha or any Arahants, we need to figure out things as we proceed. Many concepts have been distorted over many centuries.
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This forum may be fine.
- But it depends on what you mean by ” internal monologue.”
- Can you be more specific? Give an example so we can see what you refer to.
Dosakkhayo wrote: “The rebirth process runs only by Akusala mula PS. So kusala kamma can not be the hetu.”
1. Any birth in this world (including any Brahma or Anagami) is due to avijja.
- Only an Arahant is free of all akusala. That is another way of saying only Arahants are entirely free of avijja.
2. The Buddha described only Paticca Samuppada (PS.) In the Sutta Pitaka there is no mention of “kusala-mula” or “akusala-mula” PS.
- PS leads to “temporary existences” within a life (one can act like an animal under some conditions.) Births (uppatti) in other realms can also be described within the same PS.
3. If anyone can find any reference to “kusala-mula” or “akusala-mula” PS within the Sutta Pitaka, please let me know.
- The only place within the Tipitaka that mentions those words is the “Vibhanga Pakarana,” a Commentary. That also does not explain in detail.
- Even though I wrote about “kusala-mula” or “akusala-mula” PS in the early years, especially in the past year, I realized that breaking PS into various categories is unnecessary.
- As we have seen in the recent posts (see, for example, #15 of “Purāna and Nava Kamma – Sequence of Kamma Generation”), even the separation as Avyākata Paṭicca Samuppāda and Akusala-Mula Paṭicca Samuppāda processes is just one process that is broken into two parts as purāna and nava kamma stages.
- The main sutta that describes PS is “Mahānidāna Sutta (DN 15).” Then, there is a series of suttas starting with the “Paṭiccasamuppāda Sutta (SN 12.1).”
- While other suttas refer to PS, I have seen no mention of “kusala-mula” or “akusala-mula” PS in any of those suttas either. That is because all rebirths can be explained with PS (see #1).
4. Any Brahma is born in a Brahma realm because he had cultivated abhisankhara corresponding to that realm.
- An Anagami is born in a Suddhāvāsā Brahma realm because he still has avijja left to that extent.
- All rebirths are due to PS starting with “avijjā paccayā saṅkhāra.”
- An Arahant is not reborn in any realm because he has removed all avijja/anusaya/samyojana.
- I will rewrite/revise some relevant posts when I get the time.
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Thank you for your comments and insights.
- Yes. Many people have the impression that Buddhism has mystical aspects.
- Certain aspects of Buddha Dhamma are not amenable to “mundane views of this world.”
- See “Buddha Dhamma – A Scientific Approach.”
- An introduction to the subject in “Dhamma and Science – Introduction.”
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1. The reasoning at the top (#1 through #3 are correct).
However, regarding #3: A Brahma birth (birth of the manomaya kaya of the anariya Brahma) happens at the patisandhi moment based on the conditions at that moment.
- Once that sankhata (manomaya kaya of the anariya Brahma) is formed, it will exist until the kammic energy that led to it is exhausted. The exception is if the Brahma attains Arahanthood. Then that manomaya kaya will “burn,” i.e., the Brahma attains Parinibbana.
- The same goes for the Anagami. If the Anagami attains Arahanthood, Parinibbana will result, i.e., that existence will be terminated.
2. I hope that helps clarify the issue. Feel free to ask questions if it is not clear.
- There is no “left-over” kammic energy (in that Brahma bhava) for a Brahma once his lifetime ends.
- He will be reborn human, and if he needs to get back to the Brahma realm, he will have to cultivate jhana again.
- “Brahma kammic energy” falls under ” ānantarika,” meaning energy is NOT held in reserve. Any energy existing MUST bring vipaka without delay.
- Of course, the human physical body can withstand an ānantarika kamma. That is why a yogi with a jhana will not be reborn right away in a Brahma realm. But when the physical body dies, he will be instantly born a Brahma.
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Dawson is correct in pointing out those aspects.
- ‘Mettā’ or “compassion for other beings” must come from within oneself.
- All living beings suffer at different levels at different times. But any given being suffers tremendously over long time spans because rebirth in the apāyās is unavoidable until the Sotapanna stage is reached.
- While we cannot see the suffering in three of the apāyās, we can see the suffering in the animal realm. Of course, many humans undergo much suffering. Even those with wealth have to suffer when they get sick or get to old age.
“Seeing and contemplating suffering” is a big part of the practice. It gives the motivation to live a moral life first. But that is not enough to “end the suffering in Sansāra.”
- The deeper one comprehends the issue of suffering, the deeper the ‘Mettā’ one can generate for all beings, as Dawson pointed out.
- Of course, that understanding helps avoid many akusala kamma too. One would not have the mindset to kill, steal, lie, etc., to hurt others when this concept is understood.
- Furthermore, as one contemplates further, one can see that the rebirth process (Sansāra) must hold to explain the “nature of this world.” That helps get rid of various wrong views.
Cultivating wisdom (paññā) is the basis of Buddhist practice. Not rituals or mere chanting.
- Chanting with understanding helps get to samādhi, but mere chanting does not do much.
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Sammasambhodhi Gami has recorded my trial session with him on Jan. 13th. Following is the audio:
“Dhamma discussions – Pure Dhamma- Trial Session-Jan 13 2024“
- It has additional information that could be useful.
P.S. By the way, Seng Kiat posted some viewgraphs that I presented at the 2-hour session in his comment above. Those could help in understanding that audio recording.
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In the above audio session, we discussed how the brain and the hadaya vatthu (seat of the mind) work together for the mind to “see” an external object. The following two posts could be helpful.
“Vision Is a Series of “Snapshots” – Movie Analogy“
“Seeing Is a Series of ‘Snapshots’“
P.S. Another post I mentioned: “Aniccaṁ Vipariṇāmi Aññathābhāvi – A Critical Verse.”
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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!
