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“Me” and “Mine” – The Root Cause of Suffering
10. There is nothing wrong with recalling past events. The problem arises when we attach to them and start re-creating those events in our minds to generate abhisaṅkhāra.
Kammā (which lead to kamma vipāka) generated in three ways: manō kamma, vaci kamma, and kāya kamma. They are done via manō saṅkhāra, vaci saṅkhāra, and kāya saṅkhāra. See “Sankhāra – What It Really Means.”
Mano kamma (our spontaneous thoughts) arise automatically according to our gati.
Vaci kamma (“talking to ourselves” and speech) arise due to conscious thoughts (done with vitakka/vicāra.)
kāya kamma also arise due to conscious thoughts and have the highest javana power because they involve moving bodily actions; see, “Javana of a Citta – The Root of Mental Power.”–
I’m worried that I’m pointing out too small a problem. In context, there is some possibility that mano sankhara could be read as abhisankhara. It’s a minor correction.
“Mano sankhara never get to the abhisankhara stage.”
OK. I think the Abhidhammic explanation gives me more confusion than clarity. Because it deals with too subtle issues, which are unnecessary to think about to attain maggaphala. Though I am not questioning Abhidhamma’s consistency with the other two Pitaka, it is good to re-consider the necessity of Abhidhammic level explanation. Of course, it gives higher clarity in some parts. But in terms of the whole, it has a counter-effect by disturbing the evenness of the resolution of the big picture. So I carefully suspect we might need to use Occam’s razor. I think I can complete compact dhamma in a day or two now, and I am thinking about how to translate it into English. So we can discuss compact dhamma further concerning Occam’s razor topic soon.
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Lal said: “But the post does not say that mano sankhara are abhisankhara. Is that right?”
Right.
1. OK. 2. OK.
I’m confused because I don’t know why, until now, I’ve corresponded tanha to mano sankhara and upadana to vaci and kaya sankhara in my mind. I guess the second one you mentioned might have influenced me. It is too subtle. Or it seems that it might have been because the time interval between the revised content on the eng site and the reflecting changed item on the Korean website is long. Anyway, my problem is solved.
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I checked the chart in Icchā (Cravings) Lead to Upādāna and to Eventual Suffering.
It clearly counts all three abhisankhara as upadana.
According to 40831, What are Rūpa? – Dhammā are Rūpā too! #16 and 17 need to revise.
This is a minor matter.In suttacentral petakopadesa 6 70.2, it wrote: “Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṁ aniccaṭṭho.”But lal’s explanation gives: It means, “What is meant by the “anicca lakkhana“? – It means (things in this world) are to cause stress (Pīḷana), are of “breakable nature (pabhaṅga), induce one to engage in immoral deeds (sampāpana), cause restlessness (aviveka).”So I wonder if this is a typo of lal or a typo of suttacentral.1 user thanked author for this post.
Then, anagata rupa is not ‘in the future’, contrary to conventional understanding. But it is a mental expression ‘towards the future’. I got it.
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If I understand correctly, cittaja rupa is made of dhamma rupa(under the suddhāṭṭhaka stage). Atita rupakkhanda(namagotta) is the result of cittaja rupa. And paccuppanna, anagata rupakkhana is the contents of cittaja rupa. I would like to know more about the difference between cittaja rupa and rupakkhanda.
OK. I got the point. I think I understand well. But the way I ask questions seems to confuse the conversation. I think it’s my fault because you pointed out the same problem last time.
I devise questions to learn better. To maximize the effect of my question, though I already know that, I choose a position of not knowing any given concept. There are two reasons. One, it provides an opportunity for the teacher to reconstruct the explanation in a way I have never thought of before. Two, it gives me a chance to think carefully so that I don’t think I understand it too rashly.
However, it is challenging for me to express this thought process in English. This is because these complex expressions of thought are complicated to write. Also, I am not familiar with English writing yet.
Since I found this problem, I have started cutting back on asking a question in the forum. Recently, however, I thought that though I got it wrong, my skills would not improve if I didn’t keep asking questions. So I decided to ask a question for now. I’m not asking questions to make you tired. I’m sorry if you felt that way.
Nevertheless, it is my responsibility. I will find a way to solve this problem anyway.
+) I think this video can help you to understand my approach.
Lal said: anāgata (future) rupa are based on “rupa upadanakkhanda.”
So, if there is no rupa upadanakkhanda(i.e. the case of arahant), there can be no anāgata rupa.
Then, anāgata rupa is made of apo, tejo, pathavi, and vayo?
I’m sorry that it took me a while to get back to you. Sometimes, I’m so absorbed in something that I miss something important. I had a lot of thoughts about how to deliver Dhamma to others. For the last two months, I’ve arranged the teaching of Pure Dhamma in compact order. This work is almost finished, so only the small things remain. I’m making a seven-minute video that introduces this. In fact, when I started this thread, I was going to write it in writing, not video. But the moment you told me ‘if I should make a video,’ I thought I should. I didn’t mean to treat Ariya carelessly, but I wanted to do it more perfectly. Please excuse my tardiness. I will send you a link to the video as soon as I can.
Dosakkhayo wrote:
“2. The Internet site discussion board influences the selection of the Pure Dhamma post’s topic.
It can lead to Pure Dhamma becoming controversial and wasting time dealing with essential topics in over-local and complicated matters.”Are you referring to the forum on puredhamma.net or some other forum?
- I don’t decide to write posts based solely on discussions at forums. But sometimes, I do when I see the need to clarify an issue.
Dosakkhayo’s second post with the two videos:
I am not sure what you are suggesting. Should I be making YouTube videos?
- May be you should make an example post/video of the type you suggest.
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<sup>I couldn’t get my message across because I stopped due to a site issue while posting. But I will organize it and reply to you tomorrow.</sup>In the same context, I think the following post should be revised.
13. Kammaṭṭhāna (Recitations) for the Sotāpanna Stage
#1
For example, the concept of anicca is understood gradually—from the Sotapanna Anugāmi stage to the Sotāpanna stage. Then how that anicca nature leads to suffering (dukkha) is fully grasped in stages — strengthening at the Sakadāgāmi and Anāgāmi stages — and is fully comprehended at the Arahant stage.
