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“Faculties” can mean different things. But here, probably, it refers to the “sense faculties”: eyes, ears, nose, tongue, body, and mind.
- One must have “sense control” or “control over the sensory faculties to develop wisdom.
- Those who indulge in excessive sensory pleasures do not have “sense control” or “indriya samvara.”
- See my reply of today (I just posted) in the thread “post on How to Attain Samadhi via “Vipassana Pubbanga Samatha” Bhavana.”
P.S. Adding comments in the middle of a loop is not a good idea. Ask new questions at the end of a thread.
1. The verse you quoted is: “Tassa sampaṭivedhena rakkhaṇā paṭisaṁharaṇā, ayaṁ samatho.”
- Here, “samatha” is calming the mind.
- The other aspect of meditation is “vipassanā” or “developing insight/wisdom.”
2. Without vipassanā (i.e., without understanding Dhamma concepts,) one CAN NOT attain magga phala.
- However, one needs a calm mind to cultivate vipassanā.
3. To calm the mind, one needs to keep the mind away from attractive sensory inputs.
- If the mind attaches to an attractive sensory input, it moves away from “samatha.” That attachment is taṇhā.
- @marker 5.10 (above the verse you quoted,) there is another verse, “Tattha taṇhā dve upādānāni kāmupādānañca..”
- When the mind is tempted with kāma rāga (with kāmupādāna orkāma upādāna), it will not get to “samatha.“
4. Therefore, one must use “sense control,” i.e., not indulge in sensory pleasures.
- That is essentially the meaning of “Tassa sampaṭivedhena rakkhaṇā paṭisaṁharaṇā, ayaṁ samatho.”
- One can get to “samatha” by keeping the mind away from attractive sensory inputs.
- The popular method used by non-Buddhists is “breath meditation.” If you keep the mind on the breath, it cannot be attached to any other sensory input.
- However, that will not help with vipassanā at all. Thus, one must do both. The best is to keep the mind focused on a Dhamma concept, i.e., vipassanā. That way also, the mind can not attach to other sensory inputs. This way, you will get both done (samatha and vipassanā.)
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Yes. I need to pay more attention to the Bhavana (Meditation) section.
- I have not written a post there for at least a few years.
- I will look into it once I finish the new post I am working on.
Thank you, Seng Kiat, for the suggestion.
- As many of you may know, Seng Kiat is a co-administrator of puredhamma.net. He maintains the eBook and also an app with all the posts on the website: “Pure Dhamma Essays in Book Format “
This may be a good time to acknowledge the efforts of many who have contributed to building and maintaining the puredhamma.net website over the past ten years. The website was started in 2014. Thank you all for participating in discussions, making suggestions, etc.
- Those who have contributed are too numerous to list, but let me point out Tobias Große and Mr. Ja-nyun Kim or Patighosa (who maintain the “Pure Dhamma – German Website” and “Pure Dhamma – Korean Website” respectively.) I must also acknowledge LayDhammaFollower, who initiated a “Pure Shamma – Hindi Website.” He is devoting his life to being an Anagarika, and we decided it would take too much of his time to maintain that website.
I believe the “distorted saññā” concept is critical to understanding Buddha’s teachings (Buddha Dhamma.) It makes it much easier to see why attachment to “pleasurable things” in this world is an illusion.
- I started exploring this concept when we had a discussion on “saññā vipallāsa” on the forum last year.
- As I dug deeper, I realized there is a “deeper layer” that even my teacher, Waharaka Thero, had not described in detail. Of course, he likely understood the concept, but he had the Herculean task of trying to take care of many other issues, like the misinterpretation of anicca and anatta. He succeded in that. Our misfortune was that he passed away early: “Parinibbāna of Waharaka Thēro.”
Another point I would like to explain is that the mind is a quantum system that operates based on Paticca Samuppada. There is no “soul-type” entity (which is the most fundamental idea that the Buddha put forth.) Of course, quantum mechanics was not there at his time. Quantum mechanics is just another platform that could be used to explain how a mind operates. I have only laid the foundation of that discussion in the “Quantum Mechanics and Dhamma” section.
- But that section is still too technical. I want to simplify things so that anyone can understand them. Of course, those with a high-school background in physics can probably understand that section (P.S. but not the scientific paper “A Self-Consistent Interpretation of Quantum Mechanics Based on Nonlocality” mentioned in the first post there; other posts are in simpler terms.)
- However, as the discussion on the “distorted saññā” concept evolves, I can see how it can be merged with the essential concepts in quantum mechanics. I don’t mean using mathematical equations, but just the basic ideas anyone can understand.
To explain those two ideas in detail, the use of a “live discussion forum” could be valuable. I like to decide on the “best platform” for that. It is possible that “X spaces” (X is formerly Twitter) could be a strong contender.
- The planned meeting is only a trial session.
- I propose that we go ahead with the planned “Google Meet” session as it is. After that, we can take the time and decide on a “permanent platform.”
Thank you, Saket, for organizing it. He and I had a trial session a little while ago since I had not used Google Meet. It was easy to use. Let me point out a few more things.
- We will get into the second session only if one hour is insufficient to finish the discussion.
- Google would NOT generate a recording since it is the free plan we will be using.
- Saket will start and conduct the meeting. I think people can raise their hands if they have questions to ask. By the way, Saket’s name is pronounced “Sāketa.” I did not know that.
- Before we take questions, I will give an overview of the next post (which will be out by Friday at the latest). That post will get into more detail about the “distorted sanna,” purāna and nava kamma and their relationships to Avyākata Paṭicca Samuppāda and Akusala-Mula Paṭicca Samuppāda.
- It would be a good idea to read the recent posts, especially the next one, before the meeting.
- Please address me by “Lal” or “Mr. Lal” to keep things simple.
- The first meeting is at 12:30-1:30 PM GMT (7.30 AM EST New York time) on Sunday 14th.
It will be nice to see some of you. Yes. Tobias, see you then.
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Dosakkhato wrote: “I wonder what each of these three words means: satta loka, okasa loka, and sankhara loka.”
- This is information overload.
- I am not saying that it is useless. However, one needs to learn the basic concepts first. By that, I mean concepts like “purana kamma”, “nava kamma,” “ajjhatta vinnana,” “bahidda vinnana,” etc.
- There will be new information on those concepts in the next post. It will be out before the Zoom session planned, hopefully by Friday.
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7.30 am EST is 6.30 AM in my time zone. Shifting down by an hour is too early for me.
- I am available anytime from 7.30 AM EST to 11.30 PM EST (must end time.)
OK. I guess we can use either the Zoom forum or the Google forum.
- I don’t have much experience with either. Let us see whether others have any suggestions on that.
- The suggested topic is good to be the main topic. If others have any other specific topics in mind, please post. We can try to address a few.
I am a bit confused. Is “Sammasambhodi Gami” same person as Saket? Or are you two working together?
- One suggested a Zoom meeting and the other a Google meeting.
Thank you!
- I have discussed only a few of the 24 paccaya.
- “Paṭṭhāna Dhamma.”
I had no idea! But I appreciate your enthusiasm, Saket.
- That would be 7.30 AM EST (New York, USA) on Sunday 14th.
Since Saket is so enthusiastic, we can proceed with it if the time is okay for others.
- We can think about an hour-long session, even though I can stay longer if needed. It happens to be a good day/time for me.
- I will leave it to Saket to organize it. I have used Zoom only a couple of times personally, not in a group setting.
- Having a few topics for discussion beforehand may be a good idea. That way, I can think about them too.
This will only be a trial session for now.
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Thank you, Christian.
- However, we have not decided whether there is enough interest or how to go about it if we choose to do it.
- How do you conduct your “discord”? Is it an online forum like the one being proposed? I think you mentioned it before, but I have not had time to take a look. You can post a link here if you think it can benefit those on this forum.
First, Gad, don’t direct a question just for me. Just ask the question so that others can answer, too. That will lead to more discussions rather than me giving my interpretation/explanation.
1. Regarding the sutta translation you linked to, here is another, still mostly incorrect, translation: “Dutiyasaññā Sutta (AN 7.49).”
- The seven types of saññā discussed in the sutta: “Asubha saññā, maraṇa saññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, anicca saññā, anicce dukkha saññā, dukkhe anatta saññā.”
- It will take at least a couple of posts for me to provide even a brief summary.
2. Let me give you a few examples:
- “asubha” does mean “foulness” in the link you gave or “ugliness” in the link I gave. It is about the “unfruitfulness” of worldly things that appear enticing due to our “distorted saññā.”
- “āhāre paṭikūlasaññā” is translated in your link as “perception of loathsomeness in food” and “perception of the repulsiveness of food” in the link I gave. This “āhāra” does not refer to the “physical food” we eat. It refers to “mental food”. See “Āhāra Sutta (SN 12.11).” Again here, the translation of “Kabaḷīkāro āhāra” as “solid food” is incorrect; it should be our food cravings.
3. This is why even the current mainstream Theravada is way off, at least the currently available English versions. Of course, there is nothing wrong with the Tipitaka Pali version. The problems are with the translations.
- But the issue is that I don’t have enough time to correct each incorrect/incomplete translation.
- Instead, I need to focus on the posts I write to make sure you understand them. I give priority to those questions.
- Of course, you can ask general questions on any topic. But leave the question open so that someone else can provide the answer. I will also answer such general questions whenever I have the time.
4. However, those seven types of saññā (listed in #1 above) are to be cultivated to OVERCOME the types of “distorted saññā” that arise in a puthujjana.
- We have been discussing the subject of the “distorted saññā” in recent posts: “Sotapanna Stage via Understanding Perception (Saññā).”
- By studying that series (more to come), you will hopefully learn how to cultivate the seven types of saññā listed above.
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This is a critical sutta to discuss. Let me give just the basic idea first.
1. We accumulate kamma in two ways:
(i) where avijjā does not manifest, meaning one’s THOUGHTS at that moment are not directly based on ignorance. Instead, ignorance hidden in one’s samyojana/anusaya assists indirectly for such thoughts to arise. These are only mano kamma.
(ii) As those thoughts lead to more thoughts (i.e., if the ārammana is tempting), then we start consciously thinking (vaci sankhāra) and even initiate bodily actions (with kāya sankhāra). These are the strong kamma that can lead to rebirth.
2. The first category is “purāna kamma,” and the latter is “nava kamma.”
- Both are initiated by a sensory input (ārammana.) As you see, “purāna kamma” happens in the early stage, and “nava kamma” occurs in the latter stage.
3. Those “new kamma” in the latter stage are done consciously (with javana citta.) They are done with avijjā and described by the uppatti Paticca Samuppāda: “avijjā paccayā sankhāra,” where “paccayā” is described by the “hetu paccayā.“ That means sankhāra are generated with avijjā directly (i.e., avijjā is hetu or the direct cause.)
- On the other hand, “purāna kamma” occurs at the beginning of exposure to an ārammana. As we discussed, an ārammana always brings a “distorted sannā.” Here, the mind attaches to the ārammana (at various strengths, depending on the ārammana) and AUTOMATICALLY generates abhisankhara based on one’s hidden defilements (anusaya/samyojana.)
- That INDIRECT involvement of avijjā (not consciously) is said to happen via the “upanisa paccayā.” Here, “upanisa” means something like “indirect support.”
- That happens in the avyākata Paticca Samuppāda, which occurs right after exposure to an ārammana.
4. Thus, we can see that avyākata Paticca Samuppāda and uppatti Paticca Samuppāda could both run in a citta vithi based on an ārammana.
- They correspond to the “purāna kamma” and the “nava kamma” stages.
- See, “Avyākata Paṭicca Samuppāda for Vipāka Viññāṇa.” In fact, the whole process (what we have separated as two PS processes) is just one Paticca Samuppāda. Even though they are separately discussed as two PS processes in the Tipitaka Commentaries, they are NOT discussed separately in the Sutta Pitaka.
- I think Dosakkhayo asked about this in an earlier discussion.
5. What I briefly discussed above will become more clear in the next post I am writing on “purāna kamma” and”nava kamma.“
- For those who want to dig deeper, 24 types of “paccaya” can come into play in Paticca Samuppāda. I have discussed a few, but not the “upanisa paccaya.” See #6 through #8 in “What Does “Paccayā” Mean in Paṭicca Samuppāda?“
6. Finally, regarding Dosakkhayo’s question: “Why is dukkha the ‘upanisā‘ of saddha?”
- When one understands the “purāna kamma” stage (which we will discuss), that will help build saddha by seeing that the beginning of future ” dukkha” is at the “purāna kamma” stage.
- With the standard PS, we have seen that strong kamma arise via vaci and kaya sankhara. But the “root problem” is with the “distorted sannā” in the “purāna kamma” stage, even if no strong kamma accumulated there.
7. Another critical point is the following. Attachment to a sensory input (ārammana) DOES NOT happen in one shot. As we know, attachment happens over seconds to minutes to hours. Even within a second, there will be many citta vithis running through the mind. Each subsequent citta vithi is strengthened by the previous one. Thus, the attachment will keep increasing, and we will start doing strong kamma later in the process.
- However, one can stop the “nava kamma” generation if one is mindful.
- To stop the “purāna kamma” stage, one must cultivate insight meditation by fully understanding the process. That is the deeper version of Satipatthana.
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