Forum Replies Created
-
Posts
-
I’m sorry. I should have written more clearly.
Ānapānasati Eliminates Mental Stress Permanently
- kamma viññāna is the “initiator” of a kamma bija that is “deposited” in the kamma bhava.
So, kamma vinnana is the cause of kamma bija.
What are Dhammā? – A Deeper Analysis
- Finally, dhammā in the nāma lōka are the same as those viññana established in the kamma bhava.
However, here, these two are explained as the same.
I think I am having difficulty clearly distinguishing among kamma bhava, kamma vinnana, kamma bija. Could you perhaps explain in more detail the difference among three of them?
Could you please explain how what you’ve explained connects with the analogy below?
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.
The part I don’t quite understand is 4.3 “Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā”ti?”
How should this phrase be interpreted? Is the English translation appropriate?”
_
Lal said: 1. “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇan” describes “seeing by a non-Arahant,” i.e., “seeing with a defiled mind.” Here, cakkhu refers to “cakkhayatana” (NOT cakkhu indriya), rupa refers to “rupayatana” (NOT the external rupa, but the “mind-made rupa” created by the defiled mind), and cakkhu viññāṇa means “a defiled seeing” (i.e., with an expectation.)
I think Contact Between Āyatana Leads to Vipāka Viññāna post should be revised.
#1
- Those six types of internal types of rūpā are “internal āyatana.” In mundane terms, those are our eyes, ears, nose, tongue, body, and mind.
- With those, we experience sights, sounds, smells, tastes, body touches, and dhammā (memories, concepts, and hopes). Those rūpā are external to us and “external āyatana.
I read the part you mentioned.
I understood that the dhamma samadhi mentioned in this sutta is the samadhi obtained by practicing saddhamma and abandoning asaddhamma.
This seems to be the same as samma samadhi.
Is my understanding correct?
I would like to share my understanding of this topic.
If there are any mistakes, I would be grateful if you could kindly point them out.
Buddhist Theory of Matter – Fundamentals
#9 third bullet
The collective accumulation of suddhāṭṭhaka created by all living beings leads to the sustenance of the “external world.”
I understand the above statements as follows:
- There is no beginning to ‘samsara.’
- Therefore, there is always ‘pre-existing matter.’
- To this pre-existing matter, additional minute quantities of suddhatthaka are continuously and collectively added.
- Of course, the pre-existing matter was added in the same manner as described in point 3 at some point in the past.
Given the current situation, it seems like it will take a long time for the content I asked for on September 3, 2024, at 7:09 am to be posted. Could you possibly provide a brief explanation in the forum in the meantime?
Sadhu! Sadhu! Sadhu!
I came up with a good analogy for bhava and jati and wanted to share it.
Let’s imagine there’s a building.
Each floor of the building can be thought of as bhava.
Jati is like taking the elevator and getting off at a particular floor.
Upadana is pressing the button to go to a particular floor.
I have summarized idappaccayata paticca samuppada.
Please let me know if there are any mistakes or if there is anything to add. Thank you.
avijja paccaya sankhara: One acts based on ignorance of the bad consequences.
sankhara paccaya vinnana: One develops corrupted expectations about the future.
vinnana paccaya namarupa: One imagines mental images.
namarupa paccaya salayatana: One uses the sensory faculties to bring the imagined images to life.
salayatana paccaya phassa: One experiences corrupted sensory contact.
phassa paccaya vedana: One experiences a corrupted sensory feeling.
vedana paccaya tanha: One automatically clings to the corrupted sensory experience.
tanha paccaya upadana: One attaches to it with free will.
upadana paccaya bhava: One forms habits.
bhava paccaya jati: One is born into that particular bhava.
Viññāna and Sankhāra – Connection to Paṭicca Samuppāda
Idappaccayatā Paṭicca Samuppāda – Bhava and Jāti Within a Lifetime
Bhava and Jāti Within a Lifetime – Example
These three posts all provide detailed explanations of idappaccayata paticca samuppada. I think it would be a good idea to group them together into a subsection.
