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OK. Then let’s start first with a Sotapanna Anugami becoming a Sotapanna.
A Sotapanna Anugami must attain the Sotapanna stage in given bhava. Is it right?
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The revised version is good. Thank you for the acceptance of my comment.OK. I was confused because I had interpreted the word “primary” as “most important”. But it was actually meant by “most basic” or “not coming from or dependent on something else”. So now I got it. Lobha, dosa, moha, alobha, adosa, and amoha do not belong to dhatu. Instead, six dhatu come from the six hetu.
But here is another question.
Those six hetu causes everything in 31 realms. i.e. Paramatta Dhamma(except nibbana) are caused by six hetu.
But lobha, dosa, moha, alobha, adosa (except amoha) is also cetasika.
So I guess there are some contextual differences between the lobha, dosa, moha, alobha, adosa as a cetasika and the lobha, dosa, moha, alobha, adosa, and amoha as a six hetu.
Let me know what it is.
OK. From what I understand is hadaya vatthu is the bearer of anusaya. Asavakkhaya happens in here. This certainly helped me understand Gandhabba. Thank you for the good answer lal.
About the “A Sotapanna Anugami will attain the Sotapanna stage before the cuti-patisandhi moment.”
It sounds like a Sotapanna Anugami must attain the Sotapanna stage in given bhava. Is it right? But from what I understand is Sotapanna Anugami has no limit of bhava. After becoming Sotapanna, one is left 7 bhava or less. So I’d like to know about this point.
By the way, the post Dasa Samyōjana – Bonds in Rebirth Process in #10
10. So, it is essential to understand that getting rid of the first three samyōjana involves NOTHING ELSE but comprehending a bit about the true nature of this world, the anicca nature.
Maybe I’m misinterpreting the sentence, in this case there is no problem with it, but the removal of first three samyōjana means the removal of diṭṭhāsava. i.e. It means there is no vipallasa about the anicca. So the statement “a bit about” might be able to have a possibility to mislead to comprehension level of anicca to require becoming sotapanna.
I’m afraid whether I’m pointing out the too minor problem of sentence expression.
I am a Korean who is not familiar with English. When I ask a question on the forum and later someone answers, I often forget to say thank you and it’s a long time before I realize it. Because I used my brain so much to write in English that I lose all my energy after writing. I would like to thank you even now. Thank you both for answering my question.
Please provide the name of the post (like I did above) instead of stating “this post.”
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OK. next time I follow it.I think it is adequate post.
Lal said:
“What I am saying is that we cannot just focus on the rupakkhandha.
– Attachment to rupa cannot be dissociated from those mental aspects arising from the contacts among external and internal rupa.That is why it is “panca upadana khandha” that is dukkha, not just “rupa upadana khandha.””
It gives me quite a lot of insight. You might want to add this to the post so that everyone else can see it.
The point I’m confused about is not the difference between punna kamma and kusala kamma. What I’m confused about is the connection between kusala mula PS and kusala kamma. The description of the process in which dasa kusala happens is kusala mula PS. Is it right? If it’s right, kusala kamma are done with kusala mula sankara, and it can’t be done with punnabhisankara. Therefore, “in the discourse lal said: 34:06 Immoral deeds or dasa akusala are done with apunnabhisankara or bad thoughts in our minds. Good deeds or kusala kamma are done with punnabhisankara.” is kind of inconsistency. Because kusala kamma can not be done with punnabhisankara.
In the discourse lal said:
34:06 Immoral deeds or dasa akusala are done with apunnabhisankhara or bad thoughts in our minds. Good deeds or kusala kamma are done with punnabhisankhara.And 36:53
So, it is important to make this connection. Our sankhara and specifically abhisankhara lead to future lives based on whether they involve dasa akusala or dasa kusala.
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But I learned in here, kusala kamma is different with punna kamma. Punna kamma are done with unnabhisankara, kusala kamma are done by kusala mula sankara.So it kind of confuses me. Are dasa kusala and kusala kamma in different context of each?
Thank you for your kind explanation even though it’s quite a sensitive subject. It brought me a lot of insight. I’ve been thinking about this for quite some time now, but I’ve put it off until now because I’m afraid it’ll be an insult to Ariya.
While reading Nettippakarana, I found the following phrase.
Dasa kasiṇāyatanāni pathavīkasiṇaṁ āpokasiṇaṁ tejokasiṇaṁ vāyokasiṇaṁ nīlakasiṇaṁ pītakasiṇaṁ lohitakasiṇaṁ odātakasiṇaṁ ākāsakasiṇaṁ viññāṇakasiṇaṁ. Tattha yañca pathavīkasiṇaṁ yañca āpokasiṇaṁ evaṁ sabbaṁ, yañca odātakasiṇaṁ. Imāni aṭṭha kasiṇāni samatho. Yañca ākāsakasiṇaṁ yañca viññāṇakasiṇaṁ, ayaṁ vipassanā. Evaṁ sabbo ariyo maggo yena yena ākārena vutto, tena tena samathavipassanena yojayitabbo.
The link is here. https://suttacentral.net/ne21/pli/ms
I have already read the contents of the thread and understood what was mentioned.
But I want to understand the rest of part. What do’nīlakasiṇaṁ pītakasiṇaṁ lohitakasiṇaṁ odātakasiṇaṁ’ stand for?
How do blue, yellow, red, white kasina actually work in Buddhist meditation? I’d like to know the connection of color kasina and samatha bhavana.
