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Lal said: There is no “left-over” kammic energy (in that Brahma bhava) for a Brahma once his lifetime ends.
OK. Now I look at this problem in another way. Maybe the problem is that I had supposed the hetu of both the anariya Brahma realm and the ariya Brahma realm are in the same category.The rebirth process runs only by Akusala mula PS. So kusala kamma can not be the hetu. And there is no need to cultivate jhana or samapatti to be born in Suddhāvāsā. Because even if Anagami didn’t cultivate jhana or samapatti, if rupa raga samyojana remained, he/she would be born in Suddhāvāsā. So the hetu of the rebirth in the Suddhāvāsā Brahma realm is not equivalent to the hetu of the rebirth in the Anariya Brahma realm.Suddhāvāsā is inside of samsara. And their manomaya kaya is sankhata. Then, what is the hetu of the rebirth in the Suddhāvāsā Brahma realm? Is it kamma bhava? If so, as a logical consequence, it must belong to rupa kamma bhava. If so again, the difference between the hetu of the rebirth in the Suddhāvāsā Brahma realm and the hetu of the rebirth in the Anariya Brahma realm should be clarified. Because it may mean that a certain rupa bhava can be made in another way without cultivating jhana.“Udāyī Sutta (AN 5. 159)” shows how to teach Dhamma properly too.
Dosakkhayo wrote: “That description of namarupa pariccheda ñana belongs to the visuddhimagga.”
- No. Visuddhimagga is not a good resource: “Buddhaghosa’s Visuddhimagga – A Focused Analysis“
- None of my posts ever refer to Visuddhimagga for information!
What I was trying to say is that SIXTEEN TYPES OF INSIGHT KNOWLEDGE (VIPASSANA NANA) IN THERAVADA BUDDHISM is based on Visuddhimagga. I think I wrote it misleadingly. I’m sorry.
That description of namarupa pariccheda ñana belongs to the visuddhimagga. You may want to read this post; Kamma Viññāṇa and Nāmarūpa Paricceda Ñāṇa
OK. I agree with the importance of getting basics before advanced knowledge. Please keep going by what you seem good.
It seems far from what TripleGemStudent is trying to ask, but I wonder what each of these three words means: satta loka, okasa loka, and sankhara loka. I only saw them in the footnote of Nikaya text in Korean translations, but it gave me too little information. I would like to know the meaning of those words. Further, what kind of picture would I get if I drew a Ben diagram of these three concepts? And can these concepts be expressed using pancakkhandha or sankhata? Or can they be explained more easily without doing it those way?
The 7.30 AM EST (New York, USA) would be equivalent to 9:30 PM KST (Seoul, Korea). I’m not sure if I can attend. Either way, I’ll contact you here when it’s decided.
The reason why I could not solve it is that I didn’t understand what the question was asking. Therefore, I approached this topic to find some connections between distorted sañña belonging to uppatti bhavanga and the mechanism of the information transfer system from physical body to manomaya kaya. I only thought about sañña as a form, not as a content like mother sañña, chocolate sañña or anicca sañña. The explanation is enough to know it for me.
And while solving this problem, I learned that the sanna can be analyzed into form and content.
For example, I understand sañña as below. The three general types of content of sañña.
First is the value(the usage of mathematics or physics) of something, like the shape value(round, squared, etc), sound value(high tone, low voice, etc.), and so on.
Second is recognition of something. Using the first type of sanna, one can distinguish things like ‘this is a car, that is a rose‘. So naming or chunking of information is within sanna’s work.
Third is the value(worth) of something. Like anicca sañña or nicca sañña. This type of sañña is related with the way one deals with the first and second type of sañña, but not the content of them.
The sanna we should cultivate is the third type. Distorted sañña is only about the first and second type. We have to do nothing about them. But we only have to cultivate anicca sañña. This is why arahant do things without defilement even if they still have distorted sañña.
The only important content of sañña is the third type. So we try to question to find out what is the best way to value something correctly. That is the whole purpose of vipassana bhavana.
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Umm.. the baby has no sakkaya ditthi outwardly but sakkaya ditthi anusaya. So even if there are no sakkaya and sakkaya ditthi in the baby’s mind, the baby is still satta. Because they still have nicca sanna about the samsara.
Maybe the manasikara cetasika is something with it. To activate sanna, the memory loading process is needed. But the baby has no experience to load. Therefore, there is no sakkaya, and sakkaya ditthi.
So the initial experience of lifetime is important. Because it has a lot of effect on the baby’s early impression of the world. Is this topic related to psychoanalysis? Because I’ve had a familiar ring about this content.
I think it is because that the baby’s anusaya was not triggered by any arammana. Khandhānaṃ pātubhāvo, which is the stage of jati, was done. But āyatanānaṃ paṭilābho not yet. The conscious will about arammana did not work, so sakkaya ditthi did not come up the baby’s mind.
OK. So the paccaya can include not only whether a situation that has appropriate context is but also whether contamination of the mind is. Therefore, the paccaya in the ‘samphassa paccaya samphassa-jā-vedanā’ step is the certain types of anusaya or sangati corresponding to the given ārammaṇa. Is it okay to understand like this?
The new post was astonishingly good! I felt how profound Paticca Samuppada was. Sadhu! Sadhu! Sadhu! And it also served as an opportunity to reflect on my shortcomings. Now I see my understanding of PS is not enough to apply it directly to Abhidhamma analysis. As it is, continuing to study the Abhidhamma seems very likely to misunderstand the concept. So instead of temporarily stopping to study Abhidhamma, I will peruse the new three series: Sotapanna Stage via Understanding Perception (Saññā), Recovering the Suffering-Free Pure Mind, and Sensory Experience – A Deeper Analysis. I’m going to take the time to read them. Currently, a meaningful question about those posts is likely only possible after reading at least 4~5 upcoming posts. More pieces are needed to accept a whole picture with this high level of thoroughness and detail.
On another subject, there was Hojan’s further explanation about kusala kamma. He commented as follows. The energy of kusala kamma should be considered as the energy that removes anusaya and stops rebirth. So we should not think of it in the same way that we deal with the energy of akusala mula kamma(both papa kamma and punna kamma) which causes a new rebirth. Only sekha can generate kusala kamma by kusala mula sankhara in Kusala mula PS. So, javana citta CAN include both “vinnana” which has the energy of akusala mula PS, and “kusala mula vinnana” which has the energy of kusala mula PS. The higher the level of maggaphala, the lighter the energy strength of kusala kamma. Therefore, when one attains Arahant, the energy becomes zero. It is called “kiriya citta”.
For the reasons given above, it is not meaningful to me yet whether javana citta could describe kusala kamma or not. But it requires a strict definition of javana citta, so I think it’s an important issue for other people who study Abhidhamma.
