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Lal said: Buddha Dhamma is based on a very different paradigm and cannot be assessed using “mundane theories.”
That is indeed a correct statement. However, I did not intend to use another theory. I needed to ascertain the incompatibility between the Buddha Dhamma and Attachment Theory. I have received a satisfactory answer. Thank you for the answer.
I now see that I was mistaken. Thank you for your clarification. However, one point still concerns me. There is a mainstream theory in modern psychology called attachment theory. This theory posits that the attachment experiences with parents during infancy influence one’s attachment style in adulthood. Please refer to the link below for more details, particularly from the section “stages of attachment.” This theory seems somewhat at odds with the idea that indriyas cannot be used as ayatanas until they are fully matured. Could you please provide an explanation for this?
Thank you. This is very helpful because I recently started studying Sinhala and was planning to use this video as a reference.
Do these discourses align with the teachings of Waharaka Thero, or do they adhere to the traditional interpretations of Buddhism here?
Although the two share some common ground, I believe they emphasize different points. In “namarupa paccaya salayatana,” the emphasis is on the contamination of the mind. This leads to samphassa, samphassa ja vedana, tanha, and upadana. On the other hand, “bhava paccaya jati” emphasizes the consequences that follow bhava. This leads to jati paccaya jara maranam soka parideva dukkha domanassam upayasa.
For example, in the case of theft, the former describes the process by which the mind is contaminated through theft, while the latter describes the suffering that theft leads to.
Therefore, I think these two discuss the same thing in different ways.
I didn’t fully grasp your answer. Idappaccayata Paticca Samuppada being a part of Uppatti Paticca Samuppada makes sense to me. However, I don’t understand why it is being brought up in this context. Could you please elaborate?
I believe I might have made an error in my understanding.
Q1. In the “namarupa paccaya salayatana” step, does not it refer to the switch of indriya into ayatana?
Q2. Additionally, in the context of “idappaccayata paticca samuppada,” does “jati” refer to the way one is born (jati) into a certain level of mind(bhava)? If that is the case, doesn’t it mean using indriya as ayatana?
Idappaccayatā Paṭicca Samuppāda – Bhava and Jāti Within a Lifetime
#13<br />
“Part of it will fuel an “angry bhava” in this life. Both of them have created “angry bhava” and are now “born in an “angry state.” Thus, “bhava paccayā jāti” has already taken place. That is jāti in IPS.”Jāti – Different Types of Births
#6
(vi) The sensory faculties start working as āyatana after the baby is born. This is the last āyatanānaṃ paṭilābho stage.
Q3. If Q1 and Q2 have no error, how are namarupa paccaya salayatana and IPS jati two different?
I believe that the core keyword of Buddha Dhamma is addiction.
Tanha and upadana explain the mechanism of addiction.
Avijja represents the ignorance that leads one to fall into addiction.
Sankhara, vinnana, and namarupa describe how addiction is reinforced.
Salayatana, phassa, and vedana illustrate how stimuli cues are received.
Bhava and jati explain how addiction results within an extended worldview.
Dukkhakhanda portrays all suffering as a manifestation of the consequences of addiction.
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Sila is broken because of kama assada.
Panna is seeing the adinava of kama assada.
Niramisa sukha is felt when one is free from addiction.
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The five higher samyojana (uddhambhagiya samyojana) is bahidda samyojana.
I thought that an Anāgāmī studies the Abhidhamma in order to resolve the problem of bahiddhā viññāṇa (sanna vipallasa).
So, I thought that is why they called bahiddhā samyojana.
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P1
There is a contradiction about “paṭisaṃvedī.”
Pāli Dictionaries – Are They Reliable?
In 2 of #9,
“paṭisaṃvedī” or “paṭisanvedi” (“paṭi + “san” + “vedi“) means vedana due to bonds with “san” becoming apparent.
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But Does patisamvedi happen to everyone include Arahant?
Q1. What is the difference between kāmacchanda and kāmapariḷāha?
Q2. This is a minor point, but is there a connection between bahidda vinnana and bahidda samyojana (rupa raga, arupa raga, mana, uddacca, avijja)?
Q3. My last question about this topic. Can one empirically tell that one is moving from the upaya phase to the upadana phase or can one only notice it and take some actions when one is already in the upadana phase?
I understand now. Upon reflection, I realize that my mistake was in thinking that the diagram depicted the sequence from tanha paccaya upadana to kamacchanda as occurring within a single citta vithi. However, I have come to understand that in this context, kamacchanda is describing what arises from upadana, rather than suggesting that the mano sankhara following the 4 cittas in bahidda vinnana possesses the javana power to cause kamacchanda. Is this correct?
