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I asked Grok (AI): “How has the number of children seeking ‘gender change’ changed over the years? I am interested in the long-term trend.”
Answer:
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1980s: ~100–200 global referrals/year.
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1990s: ~200–500 global referrals/year.
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2000s: ~500–1,500 global referrals/year.
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2010: ~1,500–2,000 global referrals; ~700–1,000 U.S. diagnoses.
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2013: ~2,000–3,000 U.S. diagnoses; ~1,000 UK referrals.
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2021: ~42,000 U.S. diagnoses; ~10,000 UK cases.
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2023: ~13,994 U.S. minors treated (2019–2023 cumulative).
The trend shows an exponential increase starting around 2010, with a particularly sharp rise post-2013, driven by adolescent females and broader access to care.________I am not sure how accurate the data is. But the trend is clear.You wrote: “He says that in reality there are only 4 jhānas (rupa jhānas) and what we call “arupa jhānas” are actually states within the 4th jhāna.”
- What I highlighted above is what is wrong.
Yes. There are only four jhānās, which correspond to the mental states of rupa loka Brahmas.
- There are four arupa samāpattis, which correspond to the mental states of arupa loka Brahmas.
- So, it is incorrect to say the following (to quote from your comment), “He says that in reality there are only 4 jhānas (rupa jhānas) and what we call “arupa jhānas” are actually states within the 4th jhāna.”
__________
The eight states you quoted from the Tapussa Sutta confirm what I mentioned above.
- The ninth one at the end of your comment is not a jhāna or samāpatti.
- “The cessation of perception and feeling“ is “nirodha samāpatti,” which is attainable only by an Arahant.
Also, see “Tapussa Sutta (AN 9.41)– Akuppā Cētōvimutti” and “Nirōdha Samāpatti, Phala Samāpatti, Jhāna, and Jhāna Samāpatti.”
Yes. But the critical point is that the phenomenon of sex change during a life is extremely rare.
- Only a couple of cases are mentioned in the Tipitaka, and those are due to extreme acts of immoral deeds.
- For example, one case is a wealthy person who saw an Arahant bathing; that male Arahant had an extremely appealing body. The rich person generated sexual feelings about the Arahant and was instantly transformed into a woman.
- The problem today is that children are taught that they can become a male or a female if they feel so. This has led to attempts at “forced sex changes” (not only with drugs but also surgeries), leading to many physical and psychological issues. A dangerous situation!
- One is born a male or female according to the gati one has cultivated in previous lives. We should not interfere with such natural processes with drugs or surgeries. However, in “borderline cases” (some may have overlapping “male gati” and “female gati“), we must be compassionate to accommodate them with necessary medical care (probably hormone therapy). But it is a small fraction. See the post “Sexual Orientation – Effects of Kamma and Gati (Saṅkhāra).”
- By the way, some are born without any sex organs (extremely rare). Those are kamma vipāka.
- I know that this is a politically charged issue. So, I would rather not discuss it further. It could be a distraction. Each person can make their conclusions. I am only pointing out conclusions based on my understanding of Buddha’s teachings.
I should have written my comment a bit differently. Let me rewrite it:
It means something like a counterpart, but does not imply ‘supplement’ (it means the opposite or in the other direction). It also does not mean the counterpart must be ‘the exact same amount.’
I think the issue here is the interpretation of paṭibhāgo.
- It means the counterpart, but does not imply “supplement” (it means the opposite or in the other direction). It also does not mean the counterpart must be “the exact same amount.”
Zapper asked, “Does that mean that even an arahant feels pain, and if so, is it only from the body sense organ?”
1. As Christian pointed out, there are many accounts in the Tipitaka about Arahants feeling bodily pain. Even the Buddha felt pain when a stone injured his foot (when Devadatta tried to take his life). He also felt bodily aches. In the final days, he had stomach pains.
- So, yes. There is plenty of evidence that Arahants feel “bodily pain.” In the same way, they can feel “bodily pleasures” like resting on a soft bed compared to sleeping on the ground.
2. The other types of “vedanā” are associated with “saññā” built into the physical body.
- For example, the sweet taste of sugar is a different type of “vedanā” are associated with “saññā” built into the physical body. It does not come through the nerves in the physical body (as in #1), but come through the tongue (taste).
- In reality, that “saññā” of sweetness in sugar is not real in an absolute sense. If it were, all living beings would taste sugar to be sweet. But a cow or a tiger would not eat sugar. In the same way, cows like to eat grass, but humans or tigers do not. That is why it is called “distorted saññā.”
- A puthujjana attaches to the taste of sugar. But since an Arahant has understood how the human bodies are built to provide a “sweet taste” (but the body of a tiger or cow is not), their minds do not go through the “automatic attachment” at the purāna kamma stage (at the very beginning of the tasting sugar).
- That is the critical point I tried to point out (as in your above quote: “and in the “Saññā Nidānā hi Papañca Saṅkhā – Immoral Thoughts Based on ‘Distorted Saññā’ post, you said “The key point is that their minds do not even go through the purāna kamma stage”).
3. Such “distorted saññā” can lead to a feeling of joy (or revulsion) with other senses, too. For example, we smell rotten meat to be repulsive, but a pig likes that smell.
- An Arahant would smell rotten meat as a “bad smell,” but is not depressed. They fully understand that smell is “made up.”
- The fact that Arahants also experience those “made-up emotions” (“agreeable and disagreeable”) associated with the sense faculties is expressed in the “Nibbānadhātu Sutta (Iti 44)“: “Their five sense faculties still remain. So long as their senses have not gone they continue to experience the agreeable and disagreeable, to feel pleasure and pain.”
- I have discussed that sutta in several posts: “Search Results for: Nibbānadhātu.” You can read them to gain further understanding of this critical point.
4. The difficulty lies in understanding how our bodies (and the external world) arise to provide that “distorted saññā.“
- It is fully explained via Paṭicca Samuppāda. The first few posts in the “Worldview of the Buddha” section explain that.
1. There are two types of asura, one being “asura deva” (who go into wars with Tavatimsa Devās) and the other “vipnipātika asura,” who belong to the apāyās.
- “Vipnipātika” means apāyās, or the four lowest realms. All realms in the apāyās can be called “vipnipātika.” Thus, “vipnipātika asura” is a category within the apāyās; they are born there because they were lazy as humans and cultivated asura saṅkhāra (for example, those who don’t like to work and depend on welfare even if they can work). That leads to asura viññāna and thus gives rise to an asura existence belonging to the apāyās. I have seen in the Commentaries that they can be born to be trapped inside mountains; they cannot move. However, I have not seen such descriptions in the suttās.
- See #13 of “Sīla, Samādhi, Paññā to Paññā, Sīla, Samādhi.”
2. Tavatimsa Devās are sometimes called “sura Devās” in comparison to “asura Devās“, and the war between the two sides is sometimes called the “sura asura war”.
- “Sura”, of course, is the opposite of “asura“: clever and “quick thinking”.
3. The “Gati Sutta (AN 9.68)” lists five main categories: hell (niraya), the animal realm (tiracchāna), the hungry ghost realm (peta), humans (manussa), and Deva.
- Of course, there are numerous subcategories within each of the five main categories.
- That is evident among animals; some are vicious, and others are harmless. Even among humans, there is a broad spectrum of gati (i.e., character/habits); see, for example, “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsavas)“ and “9. Key to Ānāpānasati – How to Change Habits and Character (Gati).”
- Therefore, “vipnipātika asura” and “asura Deva” seem to be two minor categories within the apāyās and Deva realms.
There are two types of asurās. One is a type of Deva, and the other belongs to the apāyās.
- I will take a look at the suttās you quoted and make some comments later.
This is a subtle point. Those vedanā that arise in an Arahant are a manifestation of “distorted saññā.”
- An Arahant does not experience a “pure mind” while living daily life. His/her physical body formed at birth, before attaining Arahanthood. The “distorted saññā” (note that it is not defiled, i.e., does not have rāga, dosa, or moha) arises in anyone born with a physical body.
- However, when Arahants are in “Arahant-phala samāpatti” (where they experience the pure mind realized at the Arahant-phala moment), they do not experience the “distorted saññā.” While in that samāpatti, they do not experience vedanā associated with the “distorted saññā.”
- See #7 and #8 of “Saññā Nidānā hi Papañca Saṅkhā – Immoral Thoughts Based on ‘Distorted Saññā’” for details.
It could be: “Yoniso Manasikāra and Paṭicca Samuppāda” or “Citta and Cetasika – How Viññāṇa (Consciousness) Arises.”
- You can use the “Search” box on the top right to locate all posts related to “manasikara” by typing that word.
The post cubibobi referred to is: “The Infinity Problem in Buddhism.”
- I just revised it to add new links.
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Yes, that is correct in a way.
- Even saddhā (faith) is based on understanding. Therefore, it is also related to paññā. One must be able to comprehend the teachings of the Buddha.
- Both dhammānusāri and saddhānusāri must cultivate all five indriya. There is no need to specifically cultivate each separately. All five indriya will grow as one cultivates the path.
- The main task is to learn (janato) and contemplate (passato) the correct teachings until the concepts sink into the mind: ““Jānato Passato” and Ājāniya – Critical Words to Remember.”
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I listened to the first link, a discourse by Waharaka Thero. The following is the relevant summary.
1. There are three types of Buddhās: (i) Some cultivate the path to Buddhahood with “wisdom” (paññā). They are “පඥ්ඥා අධික.” (ii) Some have viriya (effort) predominant. They are “විරිය අධික.” (iii) Others have saddhā (faith) indriya predominant. They are “සද්ධා අධික.”
2. We all have five indriya or faculties: saddhā, viriya, sati, samādhi, paññā.
- Even when puthujjanas cultivates the Noble Path, they belong to two groups: Those who have paññā indriya dominant (dhammānusāri) and those who have the saddhā indriya dominant (saddhānusāri).
- See #2 of “Sōtapanna Anugāmi – No More Births in the Apāyās.”
3. Even though each Bodhisatta may have one indriya predominant, when attaining Buddhahood, they all reach the highest levels of all five indriya at Buddhahood.
- That is why all the Buddhas are equal.
- In the same way, even though puthujjanas start on the Noble Path as dhammānusāri or saddhānusāri, at the Arahant stage, they all become equal.
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