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I think there are two related issues/concepts.
1. The Buddha clearly stated that what one does in a dream cannot create kammic power, i.e., potent javana citta cannot arise while dreaming. The types of cittas that occur while asleep are called “parittārammana (weak) or atiparittārammna (very weak) citta.”
- Once, a bhikkhu dreamt that he engaged in sex with a woman. Having sex with a woman breaks a Vinaya rule, and that bhikkhu has to give up robes and become a lay person. So, he was distraught, told the Buddha about it, and was ready to leave. But the Budha said to him that nothing done in a dream could not have kammic consequences. That is because one has to be conscious while engaging in generating kamma.
- See “State of Mind in the Absence of Citta Vithi – Bhavaṅga.”
2. The second issue is about Gad’s question, “A particular good or bad action (nimitta) comes to the mind of the dying person and he acts according to his gati?”
- First of all, not all deaths result in grasping a new bhava (existence.) A human bhava may last thousands of years. If that kammic energy is not exhausted, the human gandhabba will come out of the dead body and will be pulled into another womb at a later time. One may have many births with physical human bodies while in human bhava.
- If that kammic energy is exhausted at the time of death, then a new existence (bhava) will be grasped. That is called a cuti-patisandhi moment; that does not happen at every death. See “Bhava and Jāti – States of Existence and Births Therein.”
- Now, at such a cuti-patisandhi moment, what type of nimitta comes to mind is a complex issue. In some cases, the “state of mind” close to death could have an effect in the sense that it can induce a corresponding type of kamma vipaka to come to the mind. For example, if the dying person is in a good state of mind, that may attract a good kamma vipaka to bring in the next bhava. That is why it is a tradition to recite Dhamma discourses or suttas to a dying person.
- However, if there is a strong kamma vipaka waiting to bring its fruit, such external conditions do not matter. An extreme case here is an anantarika (anantariya) kamma; that will take over regardless of the other conditions.
- So, in general, cultivating good gati is a good idea. It can help in many cases.
1. This is the first time I heard about “Borān Kammaṭṭhāna.”
- I looked it up, and this description came in the search: “Southern Esoteric Buddhism.”
- So, it seems to be an esoteric version someone came up with.
2. Tobi wrote: “Then you can divide the word into kamma + ṭhāna , which is combined with an additional (ṭ) to form kammaṭṭhāna.”
- I am not quite sure, but the word “kammaṭṭhāna” probably came from “kamma” + “uṭṭhāna.” Here, “uṭṭhāna” means something like “rising up” or “rooting out.” Thus, it conveys something like “rooting out kamma.” As we know, the way to do that is to follow the Noble Eightfold Path, which also means the same as Satipaṭṭhāna meditation since one needs to be a Sotapanna to practice the deeper version of Satipaṭṭhāna.
- See “Uṭṭhāna Sutta (Snp 2.10).“
3. I am not quite sure about the connection of the “Borān Kammaṭṭhāna” to the rest of the comment by Tobi.
- I have no idea what “Borān Kammaṭṭhāna” is. The Wikipedia article I cited does not describe it.
4. However, the suttas in Saṁyutta Nikaya 52 that Tobi quoted do describe the deeper version of Satipaṭṭhāna.
- Saṁyutta Nikaya 52 starts with the “Paṭhamarahogata Sutta (SN 52.1).”
- I have linked to marker 3.1: “Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī viharati, ajjhattaṁ kāye vayadhammānupassī viharati, ajjhattaṁ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
- The next verse is: “Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
- As we know, there are many references in the Satipaṭṭhāna Sutta about the ajjhatta kāya and bahiddhā kāya.
- This SN 52 section gets into a deeper discussion about the ajjhatta kāya and bahiddhā kāya.
- Describing those deeper concepts requires understanding the deeper meanings of ajjhatta kāya and bahiddhā kāya.
5. However, one does not need to get into those aspects until one is a Sotapanna and is ready to seriously tackle the issue of getting rid of kama raga and attaining the Anāgāmi stage.
6. Understanding ajjhatta kāya and bahiddhā kāya is also related to the issue of seriously cultivating “anicca saññā” and removing saññā vipallāsa. As we know, one becomes a Sotapanna by removing diṭṭhi vipallāsa (specifically sakkaya diṭṭhi.)
- Attaining higher stages of magga phala (especially the Anāgāmi and Arahant stages) requires the removal of saññā vipallāsa.
- We recently had a discussion related to this issue: “Post on Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra.”
- There, I promised to discuss the deeper aspects of anicca saññā. That explanation is necessary to understand the deeper meanings of ajjhatta kāya and bahiddhā kāya in Satipaṭṭhāna.
- I will start that discussion after finishing the current series on getting rid of diṭṭhi vipallāsa based on “recovering the pabhassara citta (pure mind).” See “Does “Anatta” Refer to a “Self”?” I think it is quite important to do that since getting to the Sotapanna stage is of the highest and most critical importance.
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1. It is critical to understand what is meant by “kamma nirodha.”
- The tendency is to assume that it is about nullifying accumulated kammic energies. However, the accumulated kammic energies cannot be removed (some of those energies are exhausted when they bring vipaka, and others gradually “wear away” with time which can be billions of years.)
- Any remaining kammic energy CAN come back to us as “kamma vipaka” whenever suitable CONDITIONS appear.
2. What we can do is to stop the CONDITIONS that can bring such “kamma vipaka.”
- For example, Angulimala killed almost a thousand people. However, when he attained the Sotapanna stage in front of the Buddha (whom he initially intended to kill, which is another potent kamma), he instantly nullified any accumulated “kamma vipaka” that could have landed him in an apaya. Then, within a month or so, he attained the Arahant stage and nullified ALL accumulated “kamma vipaka.”
- That shows the basic idea. It also shows the unimaginable benefits of attaining magga phala.
3. Kamma is defiled as one’s cetana (loosely interpreted as one’s intention), and kammic energies are created AT THAT MOMENT with one’s javana cittas. See “Details of Kamma – Intention, Who Is Affected, Kamma Patha.”
- Another point is that “kamma” is done with abhisankhara. Javana cittas arise when we engage in abhisankhara. See “Kamma and Saṅkhāra, Cetanā and Sañcetanā.”
- Such a kammic energy stays in “vinnana dhatu” until suitable CONDITIONS appear to bring back the fruits of that kamma as “kamma vipaka.”
- Those kammic energies are also called “dhammā.” See “What are rūpa? – Dhamma are rūpa too!” and “Rupa, Dhammā (Appaṭigha Rupa) and Nāmagotta (Memories).”
4. The key point is that “kamma nirodha” happens only with magga phala. As higher magga phala attained, more and more possible kamma vipaka automatically become nullified.
- Even though an Arahant has nullified kamma vipaka that can bring rebirth, vipaka of some accumulated strong kammic energies can appear. That is because there is still one “condition” left to bring vipaka, and that is the physical body of the Arahant, which arose due to a kamma vipaka when that Arahant was born.
- At the death of the physical body of an Arahant, no accumulated kammic energies can bring a vipaka to lead to another rebirth in any realm. That is the end of rebirth and the end of even a trace of suffering.
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Thank you, Gad.
- I have discussed this topic in “Counterfeit Buddhism – Current Mainstream Buddhism.” You can find more details there.
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You refer to the following portion of that post about the patikūla manasikara bhavana. By the way, I just revised that post a bit.
- A good example of the wrong way to meditate is what many people are doing with the patikūla manasikara bhavana. Many translate “patikūla” as “pilikul” in Sinhala, which means “to be rejected because it is repulsive”. They meditate on contemplating the repulsiveness of the body (sweat, urine, and feces generated by the body) and also the fact that once one chews on even the most delicious food, it becomes “vomit.”
- But the Buddha did not advise that. Just as we should not desire extreme sense pleasures, we also should not be repulsed by the things that we mentioned in the above paragraph. They both generate taṇhā, in the first instant by attachment (craving) and in the second by aversion (paṭigha). The neutral mindset (upekkha) comes from understanding the true nature of things.
You wrote: “However, I think it could be a tool for a person who is close to the Anagami stage, right??”
- An Anagami doesn’t need to contemplate rotting bodies to see the “anicca, dukkha, anatta nature.”
- As I mentioned in my first comment, an Anagami has overcome attachments to sensual pleasures.
I don’t think it is helpful for anyone to contemplate rotting bodies.
- A key point to remember is that one must see the dangers of attaching to mundane PLEASURES. Anyone can see that death is inevitable and rotting bodies are unpleasant. Furthermore, generating “patigha” or “domanassa” is not conducive to contemplation. One must cultivate Bhavana (meditate) with a “cooled mind,” not an “agitated mind.”
- But it is not easy to overcome the mindset to “enjoy sensual pleasures while living.” The point is to see the dangers of THAT mindset, i.e., the more one attaches to such “mundane temporary pleasures,” one moves away from Nibbana with the “pure mind,” which is free of any suffering. See “Anicca Nature- Chasing Worldly Pleasures Is Pointless.”
- This is why the Buddha said his teachings have never been known to the world. Humans do not see anything other than sensory pleasures that allow them to overcome suffering/depression. That is why people get hooked on drugs. But they have to keep increasing the dose to get the needed relief, and then end up killed by those drugs. See the video below (highly disturbing! Don’t watch if you are about to start meditating.)
1. Many people are not aware of these subtle issues. Don’t worry, Gad.
- Unless explained by a Buddha or a true disciple of the Buddha, no human can figure those by themselves, no matter how intelligent one is.
- I was lucky to find the correct explanations from a Noble Person.
2. It is always a good idea to keep in mind that the Buddha mostly talked about the mind, not the structure of the physical world.
- All the terms in the Paticca Samuppada are mind phenomena, even though they may relate to external things.
- That is why āhāra do not refer to physical food but “food for the mind” (not in a good sense, but to extend the suffering.)
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The first two meanings:
1)Physical food (kabalinkāhāra)
2)Contact (phassāhāra)
Those are not correct.
1. All four types of “food” (āhāra) are “food for the mind to be engaged in the rebirth process. An Arahant does not take in any of the four types. An Anagami does not “consume kabalinkā āhāra” even though they (and Arahants) eat food.
2. Kabalinkāhāra (kabalinkā āhāra) is not physical food. It is the CRAVING for tastes, smells, and body touches in general. As we know, those three senses are available only in kama loka (the lower 11 realms, including the human realm and six Deva realms.)
- When craving for the three types of “close contact sensual pleasures” is stopped, kabalinkā āhāra ceases (nirodha).
- At that point, one is freed of rebirths in kama loka (the lower 11 realms, including the human realm and six Deva realms.)
- The other three types of “āhāra intake” by the mind stop at the Arahant stage.
3. “Phassa” in “phassa āhāra” refers to “samphassa.” That is not merely contact but “contact with san” or “san phassa,” which rhymes with “samphassa.”
4. See “Āhāra (Food) in Udayavaya Ñāna” This is an old post and may need to be revised. I see that I have mainly discussed kabalinkā āhāra.
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Thanks, y not.
Here is the link to the other thread (where the same verse was discussed again) referred to by y not:
“Paṭhamasañcetanika Sutta (AN 10.217)“
I have not read this thread yet. If there are questions on any of the above threads, feel free to ask questions or comment.
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Thank you, y not.
- Yes. The thread is “AN 10.219 Karayakayasutta (The Body born o f Deeds).”
- The first verse (which is the critical one) appears in three consecutive suttas, AN 10.217 through AN 10.219.
In the link above, I translated ““Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.” as:
“Bhikkhus, as long as one does kamma without understanding “san” (how defilements are associated with their certain actions or “appaṭisaṃveditvā”), they will never be able to bring existence to an end (byantibhavama), either in this life, the next life or in any future life. Therefore, they will not be able to bring suffering to an end (dukkhassantakiriyaṃ).”
- Note that there is no mention of “vipāka” in that verse.
Please see the above link for details.
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I found a sutta that expresses what I tried to explain in #1 of my above comment. The basic idea is that a puthujjana believes that ultimate happiness is in external “things” like houses, cars, etc.
But a Noble Person (Ariya) sees it precisely the opposite way. Attachment to such worldly things is the cause of future suffering.
I found a sutta that expresses it well: “Paṭhamarūpārāma Sutta (SN 35.136).”
The English translation there is good enough except for the following verse to make it more clear:
@ 4.2: “sakkāyassa nirodhanaṁ” means “stopping the sakkāya (pancupadanakkhandha.) The first step in doing that is to remove sakkāya ditthi (the wrong view that pancupadanakkhandha is beneficial; one tries to acquire luxury houses, fancy cars, etc, on that wrong view).
The following is a critical verse (and the translation is good) @ marker 5.1:
“Yaṁ pare sukhato āhu, tadariyā āhu dukkhato“
Translated: “What others say is happiness, the noble ones say is suffering.” (Here, tadariyā is “tad” (that) + “Ariya” leading to “that one conventionally accepted as “happiness” an Ariya sees as suffering.”) Also, “pare” means “others” or “non-Ariyas” or puthujjana.
In the above example of acquiring luxury items (fancy houses, cars, and things that exceed one’s basic needs), one goes through much effort (sankhara dukkha) to acquire those. But at death, there is nothing to show for it. Because of any immoral deeds done in that process, one may even get a bad rebirth (leading to more dukkha dukkha.) A subtle aspect there is the embedded “viparinama dukkha” because just the process of cultivating such sankhara takes one away from the “pure mind” (pabhassara citta), i.e., in the wrong direction of “viparinama” (read my explanation of parinama/viparinama in the above comment).
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1. Tobi wrote: “Anyone who tries to know the Absolute Truth with his six senses will fail miserably and continue to suffer in infinite samsara. “
That is exactly right. There is a deep point here. Normally, an average human (puthujjana) thinks that “pleasures” (assada) are in external objects perceived with five physical senses. Then they use the sixth sense (mind/mano) to come up with ways of acquiring more “things in the external world” in the hope of enjoying more assada. For example, one makes money to buy better houses, cars, cell phones, and watch movies, listen to music, eat delicious foods, try to marry a beautiful partner, etc.
- Even though it seems first that those efforts bear fruit, in the long run, none of those efforts lead to a “permanent satisfaction.”
- It is not easy to understand that any sukha experienced has a “hidden dukkha” embedded. This world can be thought of as a coin with sukha on one face and dukkha on the other. If one likes to get rid of even a trace of suffering, one should not be “attached to” (or have tanha) those external things. Dukkha cannot be eliminated without giving up “worldly pleasures.” In return, one will get a “permanent sukha” that is not a “vedana” since it cannot be expressed in terms of this world. It is the ‘absence of even a trace of suffering,” and it can be experienced in this life! That experience comes in stages where one can experience the loss of “dukha vedana,” mostly the “mind-made dukha vedana” (one obvious aspect of this is depression, which is of common occurrence these days despite the availability of so many ways of experiencing sensual pleasures.
2. Under the “First Noble Truth,” Tobi wrote: “3. Vipariṇāmadukkhatā “dukkha mano” is related to mental suffering and pīḷana, i.e., attachment to what one has or craving for what one desires.”
That is correct. But there is another way to look at it, which I have tried to emphasize recently.
- Vipariṇāma is the opposite of pariṇāma. Let us understand the meanings of those two words. In English, evolution (pariṇāma) means the time progression of something where it gets better with time. For example, Darwin’s “theory of evolution” (“pariṇāma vāda” in Pāli/Sinhala) says monkeys progressed with time to become humans. Vipariṇāma is the opposite of evolution (devolution), where things move in the wrong/opposite direction with time. When one uses the eyes to enjoy sensory pleasures, one moves away from Nibbāna.
- Every time we engage in an action seeking sensory pleasure, we move away from the “hidden pure mind” or the pabhassara citta; that means we move away from Nibbana.
- I tried to explain that in “Aniccaṁ Vipariṇāmi Aññathābhāvi – A Critical Verse.”
- It requires learning about the “pure mind” in a “pabhassara citta.” One needs to spend some time on the series “Does “Anatta” Refer to a “Self”?” including the section referred there on the pabhassara citta: “Recovering the Suffering-Free Pure Mind.”
3. You wrote toward the end: “I have two guesses as to what this statement of the Buddha means; “has never been heard in this world.”
- The simplest explanation is the following: When encountering an “unpleasurable situation/sensory input,” an average human (puthujjana) knows only two responses: (i) to try to avoid it or (ii) to compensate for it by seeking a “pleasurable sensory input.”
- However, that approach only takes one away from the “suffering-free pure mind,” as explained in #2 above. I explained this in the post “Anicca Nature- Chasing Worldly Pleasures Is Pointless.”
- However, no one knows about this “suffering-free pure mind” (pabhassara citta) unless explained by a Buddha!
4. Regarding Tobi’s question on the double meaning of Pali words, that issue is there with any language.
- I tried to explain that in many posts; see the recent post, “Etaṁ Mama, Esohamasmi, Eso Me Attā’ti – What Does It Mean?“
5. At the very end of Tobi’s post: “These concepts did not even exist in the deva realms. As we know, Abhidhamma was first delivered in a Deva realm.”
- The Buddha delivered discourses in ways compatible with the listener. Devas probably have their own “language” or way of communicating. They likely do not understand Pali.
- On each day of delivery in the Deva realm, the Buddha came to the Earth and met with Ven. Sariputta and summarized that day’s concepts to him (in probably Magadhi, the language spoken at that time by most). This is explained in “Abhidhamma – Introduction.” See #7 there.
- The concepts are the same regardless of the language used. Each language has its own issues. This is a serious issue in translations since a translator needs to be versatile in both languages to do a decent job. Of course, one must also understand the concepts; that is the first requirement.
6. Overall, I am quite impressed by your progress, Tobi. May the Blessings of the Triple Gem be with you in your efforts!
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Nicely done, Tobi! Thank you for sharing it with us.
I can make a few comments, but I need to read it carefully first.
Thank you, Gad!
1. In your first post, you wrote:
“..One of these people was lusting after someone’s wife. Realizing that he was generating unhealthy thoughts, he practiced anapanasati (the real, not the mundane) unconsciously. This person saw his householder attributes disappear and became a paccekabuddha.
I will try to find this sutta!”
- Yes. I like to read that sutta if you find it. It is not possible for someone to become a Buddha without comprehending Paticca Samuppada on their own. That cannot be done unconsciously. It needs a lot of contemplation.
- Therefore, practicing the correct version (not the mundane) of Anapanasati cannot be done unconsciously. That involves comprehending Paticca Samuppada first.
2. Regarding your second post:
- Yes. What you wrote about Paccekabuddhas is correct.
- They can teach a few, just like an Arahant can.
- But only a Sammasambuddha (like Buddha Gotama) has the ability to teach the masses and initiate a Buddha Sasana that can last a long time.
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“A completely ordinary person can become a paccekabuddha.”
- The wording of that statement may give a wrong impression.
- No one can attain any magga phala, let alone Paccekabuddha status, without cultivating the path in previous lives. That is what is meant by “paramita.”
- Of course, all humans appear to be ordinary people. But each of us has cultivated “paramita” at various levels in our past lives.
- For example, Bahiya Daruchiriya, who attained Arahantship upon listening to a single verse by the Buddha is a good example; see, “Bahiya Sutta (Udana 1.10)“. He was an “ordinary person” too.
- The point is, among us there can be those who are fulfilling “paramita” at various levels, including to become “Sammasambuddha” (like Buddha Gotama) or Paccekabuddha. We cannot determine who is at what stage. Of couse, most are destined to be reborn in apayas.
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Bhava refers to different existences in the world.
- The word Buddha comes from “bhava” + “uddha“; here, “bhava” means “existence (in the 31 realms),” and “uddha” means “removal.” Therefore, Buddha figured out how to stop the rebirth process and thus end future suffering. Every birth ends in old age and death; there are no exceptions.
- We can also see that “Buddha Dhamma” means “teachings that explain how to stop “bhava” from arising,” i.e., it is “bhava uddha Dhamma.” Here, “Dhamma” means “teaching.” Note that “dhammā” (with lowercase “d” and a long “a”) “to bear things in this world.”
- Therefore, the words Sotapanna or Anagami cannot be used to describe various existences (bhava) in this world. Instead, they denote the stopping of various bhava: A Sotapanna has stopped rebirths in the apayas, and an Anagami any rebirths in kama loka. An Arahant has stopped the arising of any bhava.
See “A Buddhist or a Bhouddhaya?”
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