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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.
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?
