[dosakkhayo]

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.

[dosakkhayo]

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?

[dosakkhayo]

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?

[dosakkhayo]

I look forward to your next post with great anticipation!

Thank cubibobi for the reference!

[dosakkhayo]

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.

–

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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Jittananto

[dosakkhayo]

Thank you!!!!

[dosakkhayo]

Thank you for your helpful responses. They really helped me understand purana/nava kamma.

[dosakkhayo]

A2:36

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.

___

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.

___

But Does patisamvedi happen to everyone include Arahant?

[dosakkhayo]

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?

[dosakkhayo]

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?

[dosakkhayo]

However, in this context, kamacchanda is also applicable to akusala kamma in mano sankhara. I believe that it is difficult to have a desire as strong as kamacchanda with only mano sankhara. What are your thoughts on this point?

[dosakkhayo]

OK. Then bahidda vinnana is NOT kamma vinnana. And it does not generate any kammic energy but only transfer the information of the given rupa.

I am curious whether the term ‘kamacchanda’ in this context is different from the ‘kamacchanda’ in ‘panca nivarana’. In my personal opinion, they are different because the latter represents the cumulative effect of the former.

[dosakkhayo]

The progression of mental defilement moves from bahidda to ajjhatta. Therefore, I speculate that ajjhatta kaya is a more personalized experience than bahidda kaya because it is further colored by vinnana. It’s like putting on tinted glasses over regular glasses. Is this correct?

Is the fact that an Arahant does not have bahidda kaya related to the idea that the citta is only defiled up to the third stage(mānasaṃ) of momentary defilement?

I would like to know about the defiling mechanism from bahidda to ajjhatta. What changes when it intensifies from bahidda to ajjhatta?

[dosakkhayo]

Changes in Perspective on Life by Including Manomaya Kaya in One’s Worldview.

uccheda ditthi

• Genetics provides an explanation that the origin of certain similarities observed between different individuals (especially parent and child) lies in the material that mediates between them.
• Evolution theory explains the diversity of species through the acquisition and loss of genetic traits.
• Evolutionary psychology views changes in material structure as the origin of mental phenomena.
• Biology regards the cell as the smallest unit of life.
• These four fields naturally seek the origin of biological structures in matter.
  • As a logical result, they assume the existence of the first cell(LUCA).
    • But, it does not have any evidence!
• All four follow the notion that ‘matter precedes mind,’ which is uccheda ditthi.

mundane samma ditthi

• Establishing mundane samma ditthi involves escaping this one-sided view.
• This is achieved through accepting the concept of manomaya kaya.
  • How does manomaya kaya help us understand the phenomenon of life?
• Genetic phenomena between parents and children are the result of two individual lifestreams with similar gati forming a specific relationship.
  • Therefore, there is no need for a material substance to transmit the structure of their similarities.
• The distinction between species is determined by the level of mind, not by material structure (genetic traits).
• The physical form changes according to the level of mind.
  • Hence, the manifestation of a species should be seen as a manifestation of conditions rather than speciation.
• Mental phenomena are the origin of changes in material structure.
  • This directly opposes evolutionary psychology.
    • Evolutionary psychology explains selfishness as the core motivation for realizing all other virtues, suggesting that even empathy is merely a tool for passing on genes.
      • However, in reality, virtues merely have the incidental effect of helping the species survive longer.

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Jittananto

[dosakkhayo]

Q1. May I inquire if ajjhatta kaya and bahidda kaya are the same as ajjhatta vinnana and bahidda vinnana?

Q2. If they are not, are ajjhatta kaya and bahidda kaya the same as ajjhatta ayatana and bahidda ayatana?

Q3. If neither is the case, could you please explain what ajjhatta kaya and bahidda kaya are, as well as what ajjhatta vinnana and bahidda vinnana are?

Previously, I judged this issue to be too subtle and not directly helpful to my practice, so I didn’t inquire further despite my curiosity. However, recently someone else asked about this matter, and I told them that I would ask Lal about it.

P1. One point I would like to highlight is that in the figure of “Upaya and Upādāna – Two Stages of Attachment” post, it is stated that even an Arahant experiences bahidda vinnana, whereas in the #5 of “Purāna and Nava Kamma – Sequence of Kamma Generation” post, it is stated that an Arahant does not experience it, which is a contradiction.

I would appreciate it if Ven. Lal could resolve this issue.

[Author]

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