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Hello JKSCJ,
You wrote, “From what I understand, no part of the panchakhanda carries forward at the end of a particular bhava.”
Why (or how) did you come to that understanding? That is the critical question.
There are 11 types of rupa included in rupakkhandha, as pointed out in #7 of “Difference Between Physical Rūpa and Rūpakkhandha.”
- The same applies to the other four “khandhas” of vēdanākkhandha, saññākkhandha, saṅkhārakkhandha, and viññānakkhandha.
- The records of the five khandhas are preserved as “namagotta.” Of course, we cannot recall most of them, even within our lives. But those with iddhi powers (even some anariya yogis) can recall their past lives. A Buddha can recall as far as he wishes.
- Also, see “Recent Evidence for Unbroken Memory Records (HSAM)”
Nicely done, Gad! Thank you!
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Thank you, Seng Kiat.
- We thought of notifying others again about this “popup” dictionary because one of the readers used it and wrote to us to let us know it was useful.
- He wrote the following: “This dictionary works well and feels quite helpful to me, mainly enabling me to navigate through your website more easily. “
- If anyone uses it, please let Seng Kiat know about it here on this thread. He was the one who put it together several years ago. As you all know, he is a co-keymaster for this website and maintains the eBook too: “Pure Dhamma Essays in Book Format.”
- Much merit to Seng Kiat and his family for all his efforts!
Yes. There is no point for an Arahant to live in pain.
- While living the rest of their lives, Arahants have to bear any pain and suffering that comes to their physical body that was born due to a kamma vipaka.
- Arahants live to help others attain Nibbana.
- Thus, if the pain is intense (like in the cases of those Arahants) there is no point in going through the rest of their lives.
This issue was discussed also in “Advice to Channa – Channovādasutta; MN 144“
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Q1. Saṅkhata dukkhatā is the same as saṅkhāra dukkhatā.
Q2. They do have a one-to-one correspondence. I think that is discussed in the above post.
- However, that can be seen more easily with the new analysis based on “uncovering the suffering-free mind” of the pabhassara citta that I started with a series of five posts in “Buddhism – In Charts” (five posts starting with Chart B).
- I have continued that discussion in “Does “Anatta” Refer to a “Self”?“
- In upcoming posts, I will get to the origin of the three types of dukkha using this approach. I think this will provide a much better understanding of many aspects, not just the three types of suffering.
- It would be hugely beneficial to understand the above-mentioned posts. That way, one can keep up with the upcoming posts.
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Yes.
- For example, one can be in the first jhana and get to Sotapanna magga (Anugami), Sotapanna, Sakadagami magga (Anugami), Sakadagami, …to Arahant magga (Anugami) to Arahant (8).
- The same can be done from all five jhanas, leading to 40 possibilities.
- Note that four jhanas in the Sutta Pitaka become five in the Abhidhamma because the first jhana of the Sutta Pitaka is split into two in the Abhidhamma.
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Yes. Arahanthood can be attained via two paths: (i) with (Ariya or anariya) jhanas cultivated on the way or (ii) without jhanas.
- One can attain any magga phala up to full Nibbāna (Arahanthood) from ANY of the anāriya jhāna. This is how the 89 cittas become 121 citta; see “The 89 (121) Types of Citta“.
Further details at “Ascendance to Nibbāna via Jhāna (Dhyāna).”
Thank you, Gad.
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Gad wrote: “it is reported that because the lay life could not properly support the life of an Arahant, one who becomes an Arahant as a lay person should ordain as a monk on the same day or pass away.”
- That comment (and the last of his links) refers to the account of Santati, who was a layperson when he attained the Arahanthood.
1. What I have heard (from Waharaka Thero) is what I wrote in my previous comment: “A lay person cannot “bear” the Arahanthood. If a lay person attains Arahanthood, he/she MUST become a bhikkhu/bhikkhuni within seven days.”
- However, I have not seen a Tipitaka reference for whether the time limit is a day or seven days.
2. The account of Santati that I heard from Waharaka Thero was a bit different than what was described in Gad’s reference.
- What I heard is that Santati was traveling on an elephant’s back. The Buddha saw that he had only a couple of hours to live and had the capability to attain Arahanthood. So he went to meet Santati and delivered a short discourse while Santati was riding the elephant. When Santati attained Arahant (while on the elephant), the Buddha told him, “You have a short time to live. You should do something to let those watching know that you are now an Arahant.”
- That is when Ven. Santati performed a “miracle.” He rose to the air and made his body burn while in the air as he was passing away.
- In this account, he did not die because of the time limit for a “lay Arahant.” He was going to die at that time anyway.
3. As far as I know, there is no Tipitaka reference other than the Dhammapada verse (without further explanation.) It seems that there are different explanations by different people. However, it is possible that there is a more detailed account in the Tipitaka, possibly in the Vinaya Pitaka, that we are not aware of.
The verse is at “Santatimahāmattavatthu“
- Note the title of the verse: “Santatimahāmattavatthu.”
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Thank you, Christian and Seng Kiat, for working to get the links right (regarding your two posts dated October 28, 2023, embedded above.)
If there are still issues with the links, please email me to avoid further confusion: [email protected].
I have revised the following post to include this newest tool:
That is correct.
- Even if she did not die, no one would want her at her old age if she lived to old age.
- It happens to all of us!
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Yes. That is correct.
- Even though we can take any nimitta (like the breath in “breath meditation”) that we like during life, the nimitta that brings a new existence is NOT under our control.
- Just like we don’t have control over the dreams we see, that particular nimitta is beyond our control.
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Nimitta, in general, is a “thought object” upon which the mind starts to experience something. It has a similar meaning to arammana. It is to focus the mind on something.
- See “Nimitta Sutta (AN 3.102).” The English translation there translates it as “foundation.”
- The other translation there, “3.102. Themes” translates nimitta as “theme.”
- Both may be OK to get the idea.
- For example, a yogi cultivating the anariya breath meditation focuses the mind on the breath. So, breath is the nimitta there.
At the cuti-patisandhi moment, kammic energy can bring a nimitta to the mind in two ways: (i) based on the mindset of that person at that time (if a potent/strong vipaka is not there) or (ii) if there is a strong vipaka waiting to bring that specific vipaka, it can bring a very different nimitta matching with that specific vipaka.
I took a quick look, and it looks good. I assume that the posts were converted to PDF directly. If so, it should be fine.
- I should mention that Seng Kiat put together a similar application: “Pure Dhamma: A Quest to Recover Buddha’s True Teachings.”
- Both these should make it easier to access the content.
Thanks, and much merit to all involved, including mdfk, Christian, and Seng Kiat.
