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The Korean idiom ‘밑 빠진 독’ literally means ‘a jar with a hole in the bottom.’ It describes a situation where no matter how much effort or resources you put into something, nothing accumulates or results, as if you’re trying to fill a jar that has no bottom. I think this explains anicca, dukkha, and anatta well. Samsara is 밑 빠진 독.
I don’t want to imagine such a thing, but I think this question is necessary for Vipassana.
Theoretically, is it possible for a sotāpanna to kill a human, or is it absolutely impossible?
This paragraph needs to be revised in accordance with Anuseti – How Anusaya Grows with Saṅkhāra
Details of Kamma – Intention, Who Is Affected, Kamma Patha
Connection to Kamma Vinnana and Rebirth
6. In the “Cetanā Sutta (SN 12.38),” we get further clarification on how this “intention” relates to our “future expectations” that manifest as “kamma viññāṇa.”
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.”Translated:
“Bhikkhus, what you intend or plan, and what you have underlying tendencies (anusaya) for, become a support for the kamma viññāṇa.
When one focuses on an ārammaṇa (with an expectation/intention), kamma viññāṇa becomes established.
When that viññāṇa is established and grows, that can bring rebirth into a new state of existence in the future.”___
Anuseti – How Anusaya Grows with Saṅkhāra
Cetanā Sutta – Succinct Description
4. The “Cetanā Sutta (SN 12.38)” explains anuseti with the following steps:
- “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.” OR “Bhikkhus, what you think about, plan, and take action regarding a ārammaṇa will establish/grow (kamma) viññāṇa. That is how “anusaya grows” via “anuseti.”
- “Ārammaṇe sati patiṭṭhā viññāṇassa hoti” OR “When the mind is focused on an ārammaṇa, (kamma) viññāṇa becomes established.”
- “Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti” OR “When (kamma) viññāṇa is established and grows, kamma bhava (which can lead to rebirth) grows.” That latter part is equivalent to “anusaya grows.” Therefore, it is a feedback loop. The more one CONSCIOUSLY engages in “anuseti” (in the “nava kamma” stage), it leads to the strengthening of “anusaya.”
- “Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti” OR “When kamma bhava (related to anusaya) is established, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.”
- Starting at marker 3.1, the solution is to stop thinking about/planning around such temptations (ārammaṇa.) While it is imperative to stop attaching to such temptations (assāda,) that can be done only within limits. Without comprehending the dangers (ādinava) of temptations (assāda), it is impossible to irradicate them.
- As we discussed recently, any “assāda” (cravings) arise based on mind-made “distorted saññā“; see “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)” and other posts in “Sotapanna Stage via Understanding Perception (Saññā).”
I recently heard Upanisa Sutta mentioned in Starting on the Path Even without Belief in Rebirth. Whenever you have time, could you please write a post on this important sutta?
Peace of Mind to Nibbāna – The Key Step
The Five Precepts – What the Buddha Meant by Them
Difference Between Giving Up Valuables and Losing Interest in Worthless
I think these posts might help you.
The important thing is not to rush but to take your time and build a solid foundation from the basics.
Remember, learning Buddhism is a process that transforms everything, from a person’s worldview to their habits.
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Q1. Is sanna vipallasa removed at the stage of anagami because it only pertains to the kamaloka?
Q2. Until now, I have thought that the removal of sanna vipallasa is achieved through the regulation of physiological responses (with panna). Is this a correct statement?
Could it be that I misunderstood something? If so, please let me know so I can correct it. Thank you.
As far as I understand, distorted sanna is the bahidda sanna. It is not contaminated, i.e., it has no raga, dosa, or moha. On the other hand, saññā vipallāsa is a certain type of avijja. One is fooled by(saññā vipallāsa) distorted sanna because of not knowing(saññā vipallāsa) how distorted sanna arises. So, saññā vipallāsa is not the same as distorted sanna.
Also, when January 13, 2024 at 6:03 am, you said that “saññā vipallāsa” is NOT the same as “distorted saññā.”
Sammā Samādhi – How to Define It?
I think this post will help you.Hello, Lagrade!
Thanks to the questions you asked, I was able to reflect on my journey up until now. Thank you.
– Out of all the religions in the world, why did you choose Buddhism?
After encountering Pure Dhamma, for the first time in my life, I experienced a sense of well-being that came from cleansing the mind. This cool and calm feeling of the mind is a bliss that cannot be compared to any happiness in the world. I am convinced that only Buddha Dhamma can give us this type of happiness. This is why I chose Buddha Dhamma.
– This community seems to follow the Theravada school of Buddhism. Why did you guys choose this school specifically out of other schools like Mahayana, Vajrayana, etc.?
I am Korean, so I first encountered Buddhism through Mahayana. At that time, I found it interesting to learn, but it was merely a distraction from my existential crisis. Next, I studied Theravada based on post-canonical commentaries, but I realized that this too was fundamentally another form of distraction. Encountering Pure Dhamma by chance was a turning point for me. I can confidently say that the teachings of Waharaka Thero are authentic. I believe that truth doesn’t need a lawyer to defend it. So, try experiencing it for yourself!
– How does one build confidence in the teachings?
I think this can be achieved by reflecting on how your inner life has transformed. Through Buddha Dhamma, a person becomes more humble, more honest, gives selflessly, and acts with genuine care for others. It’s difficult to put into words, but you can clearly see the changes within yourself.
– What is the best way of sharing these teachings with others who don’t have much background?
I think the best way is to approach others with a smile and an open heart. Unless the person asks to learn directly, I believe it’s better to show the results of the teachings (i.e., the kindness and happiness that come from the heart) rather than explaining the teachings directly.
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