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Rupa, vedanā, saññā, saṅkhāra, and viññāṇa (five aggregates) all arise due to dhammā (kammic energies created by the mind.)
- However, they are not dhammā. See “What are Rūpa? – Dhammā are Rūpa too!“
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It is up to you, Gad.
- If it works for you, that is fine.
- Practicing any number of precepts (rituals) without understanding the Noble Truths/Paticca Samuppada/Tilakkhana will not get one to Nibbana. That is my understanding.
- That is not to say that abiding by precepts is bad. It must be done. However, that is not enough. Understanding the unfruitful (anicca) nature of this world is necessary to attain any magga phala, including the Sotapanna Anugami stage..
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Those are wrong views, Gad.
I just looked at your last two Sutta references (AN 5.184 and MN 118.) If you read them carefully, you will be able to see that the Buddha instructed you NOT to do those things.
Does seeing a dead body give you “peace of mind”?
- No. It is repulsive for a layman to look at such sights.
- They can be used only in exceptional cases for those who have attained higher stages of magga phala.
Buddha Dhamma needs to be learned to cultivate wisdom, not to follow rituals.
P.S. Each of the ten items that you listed in your first post needs to be used with wisdom, not merely as a ritual.
- For example, regarding the list of ten times in your first post, let us take one: “6. Eating only from the alms-bowl (pattapindika)”
- This is discussed in the “Pattapiṇḍika Sutta (AN 5.190).”
- Most others are discussed in that series of suttas: AN 5. 181 through AN 5.190.
- One must first cultivate the mind and understand the perils of attaching to “worldly things.” Craving for the sensual pleasures CANNOT be removed forcefully by staying away from things one likes. But, of course, one must try to avoid sensual pleasures GRADUALLY with increasing understanding. See “Is It Necessary for a Buddhist to Eliminate Sensual Desires?“
Good discussion! Thank you all for the comments.
1. Yes. The conventional interpretation of “muditā” is “being happy in the success of others,” as pointed out by cubibobi (Lang) and Seng Kiat’s first post. That is the “mundane meaning.”
- But as pointed out in the rest of the comments (and Lang’s) there is a deeper meaning (involved in the Noble Path).
2. When cultivating anariya jhana, two key issues come into play. Jhanic states correspond to rupavacara Brahma realms. To get to them, (i) the mind MUST suppress kama raga, and (ii) it must stop vyapada/himsa (dosa) from arising.
- Ancient yogis did the first by moving into jungles where no sensory attractions were present so that kama raga would not be triggered. They suppressed vyapada and himsa from arising by engaging in the mundane versions of metta, karuna, mudita, and upekkha.
3. But Ariya jhanas are cultivated in a drastically different way. One would eliminate kama raga to transcend the kama loka and get to the mindset of rupavacara Brahma realms.
- The Ariya version of Metta and karuna Bhavana help remove vyapada and himsa. The Ariya version of mudita is the joy of the mind with the elimination of kama raga. The cultivation of Ariya upekkha is via the cultivation of anicca, dukkha, anatta sanna.
- The correct version of Satipatthana Bhavana cultivates all those.
4. I discussed that “basic picture” in the post: “Each Citta Starts with Distorted Saññā” using an analogy of a four-story house.
- In the new series on “Recovering the Suffering-Free Pure Mind” we discussed that Nibbana (pabhassara or “pure” mind) is hidden deep inside each citta, but ALL cittas in kama loka arise already contaminated.
- We also discussed in those posts (including the latest, “Contamination of a Human Mind – Detailed Analysis “) in that series how a mind gets further contaminated from the “initial rupa sanna” stage.
- With that knowledge, we can now explore how to “go backward” (“paṭisotagāmī” as discussed in Contamination of the Human Mind Based on a Sensory Input”) and stop that contamination process. That will ultimately lead to transcending the “kama loka.” That is the way to cultivate Ariya jhana. Of course, one must be at least a Sotapanna Anugami first.
5. I will start discussing that (understanding/cultivating Satipatthana that way) in upcoming posts. I may need to finish the revision of the two posts on kāma guṇa first.
Thanks. I revised #2 of “Rūpakkhandha and Rūpa Upādānakkhandha.”
Your question: “How does the mind affect matter?”
The mind does not affect matter that is already in existence. But the mind CREATES matter.
- That is a deep subject and is discussed in “The Origin of Matter – Suddhāṭṭhaka.”
- A simplified version: “Manōpubbangamā Dhammā..“
Question: “How does the mind come up with answers?”
Again, this requires a detailed explanation and requires a bit of background. Mind (or more precisely, the “seat of the mind” hadaya vatthu“) is actually like a mechanical device that generates cittas (loosely translated as “thoughts”) per Paticca Samuppada.
- Thoughts (citta) arise based on sensory inputs (arammana.)
- Many things (in addition to the arammana affect that citta generation: For example, anusaya, gati, etc.
- I have discussed this advanced subject in “Origin of Life.”
- I recently started another approach: “Buddhism – In Charts.” The relevant discussion starts with the subsection: “Recovering the Suffering-Free Pure Mind“; it gets to the discussion on how thoughts arise with sensory inputs in the third post there: “Each Citta Starts with Distorted Saññā.”
- I am not sure how much background you have. A basic post on gati, anusaya: “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsavas)”
Yes. Actually, it does make sense to say: “su + bhava (good bhava), and that subha saññā is the saññā that bhava is good (fruitful).”
- Good point.
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Asubha = a + subha
- Subha means something like “furiful/good.”
- Asubha is the opposite.
We have a built-in “subha saññā” or a “perception of fruitful/worthiness” about worldly things, especially mind-pleasing ones.
- However, when one starts comprehending the anicca, dukkha, and anatta nature, one starts cultivating the “asubha saññā.” (It is related to “anicca saññā.”)
- See “Asubha Sutta (SN 46. 67)” and “Rāga Sutta (AN 6.107)“.
- However, the English translations there have “asubha” mistranslated as “ugly.” In a way, it is the opposite: We perceive things that are mind-pleasing to be of subha nature, but attachment to such “mind-pleasing things” gets us into trouble. Thus, it is such “mind-pleasing things” that are of asubha nature.
This question can be answered at many levels, going into profound levels.
1. Current science equates the “mind” to the “brain.” Scientists believe thoughts (citta) arise in the brain.
- If that is the case, only humans and a few species of animals would have minds.
- Most low-level animals do not have brains. Furthermore, all the realms above the human realm (Devas and Brahmas) do not have brains.
- But all living beings (in all 31 realms, except the asanna realm) can think. They all have minds.
2. The minds’ capabilities in different realms vary from almost non-existent in those realms in the apayas (lowest four realms) to high levels in other realms.
- However, the human realm is unique because that is whether the mind can be “improved” or developed into high levels up to the maximum level of a Buddha.
- That is done not by acquiring “mundane knowledge” about worldly things as modern science does. No matter how much we learn about the world, there is no ending. Science will make a lot of progress in the coming thousands of years, but they will never reach the optimum level of a Buddha.
3. The mind’s capabilities are improved by getting rid of the defilements (greed, hate/anger, and ignorance about the unfruitfulness of anything in the world). That may be hard to believe. But if one spends time learning Buddha Dhamma that will become clear.
- You had some ideas about that when you wrote, “Still, this is “only superficial,” how does the mind actually solve the problem? What’s the mechanism?”
- The mechanism is to eliminate the defilements, as I mentioned above.
4. For example, scientists figured out the existence of billions of “star systems” like our “solar system” (with the Sun and the set of planets with Earth being one) only within the past hundred years or so.
- However, the Buddha figured the existence of billions of “cakkavala” (“star systems”) within his lifetime by cultivating the mind.
- See “Dhamma and Science – Introduction.”
- More details at “31 Realms Associated with the Earth.” The Buddha learned about the existence of those and also visited them using his iddhi (supernormal) powers. He did not need to construct rockets to get there.
- As I mentioned, this analysis can go to very profound levels.
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1. The words atta, attā, anatta, anattā, attha, etc., have very different meanings depending on the context.
- Thus, each sutta needs to be discussed in the context of the whole sutta. The problem with most current translations is that they use just one meaning of “self” with “atta.”
- The same word can be used in different contexts with very different meanings in any language.
- In English, there are cases like this: The word “right” can mean two different things: “you are right” and “turn right.” There are many such words with different meanings depending on the context.
2. I have discussed that in many posts regarding “atta/anatta”: “Anatta – A Systematic Analysis.”
- In the context of the Sabbasava Sutta (discussing wrong views), the mundane meaning applies: “Anattā (Mundane Interpretation) – No “Unchanging Self”“
3. Thus, in the context of the Sabbasava Sutta, the English translation in “Sabbāsava Sutta (MN 2)” happens to give the correct meaning.
- P.S. The Sabbasava Sutta discusses the wrong views prevalent in the time of the Buddha regarding whether a “soul” type entity exists. The Sanskrit word “ātman” or “āthma” (meaning “soul” or a “permanent self”) applies.
- P.S. However, the English translation in the “Anattalakkhaṇa Sutta (SN 22.59)” is NOT correct because it tries to use the same meaning as in the Sabbasava Sutta. See “Anatta in Anattalakkhaṇa Sutta – Part 1“
- The Anattalakkhana Sutta discusses Tilakkhana, which is about the nature of the world in the context of anicca, dukkha, and anatta. Also see “Anatta – the Opposite of Which Atta?” and other posts in “Anatta – A Systematic Analysis.”
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Hello Gad. Don’t worry. Your English is improving, and we can get the idea you are trying to convey.
The analogy is not bad.
- However, a simpler version could be the following: Suppose someone buys a car expecting it to bring happiness by allowing visits to various places of interest. So, he is joyful and drives around to many such places. But, then, he runs out of places that he can reach by car. As you pointed out, he can no longer use it for his enjoyment because there are places (say overseas) that he cannot get to with the car. Finally, the car breaks down without fulfilling his desires.
- Anything of “seemingly of value” in this world is like that. It will not fulfill one’s expectations in the end. Unless we make progress on the Noble Path, we all will die after doing many activities that don’t leave us with any tangible benefit.
It is good to contemplate such analogies. That will help the “idea of anicca, dukkha, anatta nature” of anything in this world sink into one’s mind.
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The following are two good books to start:
- “Pali – Buddha’s language,” by Kurt Schmidt
- “Pali Primer,” by Lily De Silva
Following are two more resources online:
- “Concise Pali-English Dictionary
A.P. Buddhadatta Mahathera” (my favorite dictionary) - “Learn Pali” (I have not looked at this site carefully; it seems to be good)
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Just like “cakkhu dhātu” evolves into “cakkhuviññāṇa dhātu,” “mano dhātu” evolves into “manouviññāṇa dhātu.”
- The first five (cakkhu, sota, ghāna, jivhā, kāya) are active (in addition to mano) in the kama loka and rupa loka.
- None of the first five are present in the arupa loka; it has only the mind (mano.)
Similarly, in arupa loka, the mind is triggered by dhammā and develops into “manouviññāṇa dhātu.”
- Of course, it is also triggered by the five physical senses in kama loka; for example, “Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā mano dhātu.”
Yes. “sabba dhammesu” refers to that.
- I will start a new series to discuss that in detail after finalizing a post or two on “kama guna.” Please hold further questions until then.
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What you should do is encourage anyone to learn Buddha Dhamma.
- Whether anyone can even be a Sotapanna depends on that person’s abilities.
- Each person will make progress in their own way. Of course, one may become a Buddha if one cultivates all the requirements; that usually takes a long time, certainly not within this life or even within this eon (Maha Kappa) because the next Buddha to appear (Buddha Maitreya) is already in the Tusita Deva realm.
- But there could be a few Bodhisattas in the process of fulfilling those capabilities.
This idea that anyone can be a Buddha, like Buddha Gotama, is a Mahayana idea. See “Key Problems with Mahāyāna Teachings.”
