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I think we need a new post to serve as a standard for our decisions. How about proceeding by revising anything that is inconsistent with this new post?
I think it might be a good idea to set all the related posts to private first, and then gradually make them public again as I fix them one by one. That way, you can continue posting without falling behind, and it will also make editing easier.
Would it be correct to say that the bahidda kaya (rupa, vedana, sanna, sankhara, vinnana) of an Arahant is not considered panca upadana khandha?
#9 third bullet
- The last stage of viññānakkhandha embodies the fact that viññāna has taken into account the past events (atīta) and future expectations (anāgata), as well as the conditions at the current (paccuppanna) moment. It has taken into account the ajjhatta and bahiddda stages (that we recently discussed in detail). It has also taken into account the coarse (olārika) and fine/subtle (sukuma) kamma accumulated, all lower (hīna) and higher (paṇīta) realms it has experienced, whether that mind is far away from Nibbāna (dure) or close to (santike) it. In other words, it represents the current (paccuppanna) status of the mind based on all those factors.
Could you please write a post that explains these eleven categories in more detail? Thank you.
The following is one that was forwarded from the Pure Dhamma Korea community.
Thank you for your response.
It gave me the intuitive sense that this is not a dilemma.
Now I believe that the only way I can contribute to the longer preservation of the Buddha Dhamma in the human realm is to deepen my understanding of the Four Noble Truths and to do my best in practicing the Noble Eightfold Path.
Thank you for the encouragement. I realize I still have a lot to work on. I’ll reflect on this and keep working hard.
Thank you for the answer.
What I’m curious about is the connection between kamaguna and suddhatthaka.
Are “vanna, gandha, rassa, oja”, and “kamaguna” related concepts?
Sukha vedana only originate from good kamma.
Dukha vedana only originate from bad kamma.
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What type of vedana is experienced during a rape?
Is it entirely samphassa-ja-vedana?
But samphassa-ja-vedana necessarily comes after vipaka vedana.
Is the vipaka vedana in such a situation a good feeling?
If so, does that vipaka originate from previous good kamma?
Instinctively, I don’t think so, but it’s difficult to refute this.
I thought I had understood, but upon reflection, I realize I may not have fully grasped it, so I’m asking this question.
Kamaguna suggests that the attracting quality is created in one’s own mind.
Then, does the explanation of suddhatthaka mean that kamaguna doesn’t exist in external objects, but rather that the mind distortedly reflects the attracting quality when it creates suddhatthaka?
I read the post you mentioned and understood that ‘attracting quality’ also exists in inert objects. That’s why I wanted to thank you for your explanation.
with metta.
Thank you for your explanation. I appreciate your help.
1 user thanked author for this post.
“Satipatthana leads to Nibbana. Does that analysis lead to Nibbana?”
No. I understand what you’re saying. I need to focus more on nibbana. I was just looking for an explanation that would be easier for the general public to approach. However, I think it would be more appropriate to focus on nibbana by myself. Thank you.
I apologize, but this is a bit difficult to understand. If I may ask, are you suggesting that external objects are also somewhat distorted or contaminated to a certain degree?
1 user thanked author for this post.
I have summarized my understanding of distorted sanna as follows:
Distorted sanna refers to bahidda sanna.
It arises according to the built in system of indriya (manomaya kaya + physical body) which causes distortion.
Bahidda sanna creates the illusion that external objects possess attractive or repulsive characteristics.
However, external objects composed of apo, tejo, pathavi, and vayo are neutral.
This illusion can be overcome by understanding the mechanism that drives the system.
It is Paticca Samuppada.
Indriya samvara refers to the process of gradually eliminating ajjhatta kaya by understanding this distortion.
