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I see. So paccupaṭṭhita sati refers to the initial stage when the mind begins. Is there possibly a connection between paccupaṭṭhita sati and the 9 stages of contamination of citta?
I see. So paccupaṭṭhita sati can be understood as the effort a sekha makes to become an arahant, particularly in relation to bahidda vinnana. It is more upgraded version of indriya samvaro(not using indriya as ayatana).
Q. I’m curious about why there’s an arrow drawn from bahidda vinnana to arahant phala citta in the chart ‘Purana and Nava Kamma -4’.
with metta
This video shows the danger of addiction. I think it can be a good kammatthana for seeing samsara’s danger too.
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I’ve been contemplating deeply on the phrase “‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti.”
I think this relates to eliminating the final traces of atta sanna regarding PUK.
It seems to be related to abandoning asmi mana in order to become an arahant.
It is because the phrase ‘yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati’ describes the knowledge attained at the arahant stage.
Does ‘atthi kāyo’ refer to the last remaining attachment to PUK?
I’m worried that I might be trying to learn everything too quickly and rushing myself.
If that’s the case, please let me know. I want to distinguish between what I need to know first and what I can learn later.
Please see #15 second bullet in Kāma Guṇa – Origin of Attachment (Tanhā)
It is a minor issue.
- Therefore, the next step of generating kāma saṅkappa and getting to the “bahidda viññāna” stage does not occur for an Arahant.
I think it should be ajjhatta vinnana instead of bahidda vinnana.
with metta.
I think the post “Mental Body Versus the Physical Body” will be helpful for Pathfinder.
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Thank you cubibobi!
I read Viññāṇa – Consciousness Together With Future Expectations.
#5. With the establishment of this new kamma viññāṇa, there is now an expectation in X’s mind of getting a date to go out with Y and may be getting to marry Y someday.
- That is a manō viññāṇa that stays hidden in X’s mind. It has the expectation of getting an opportunity to have a close relationship with Y.
- That idea will remain hidden in X’s mind and can be re-surfaced at appropriate times, especially when seeing Y again or someone mentions Y’s name, for example. This is “viññāṇa paccayā saṅkhāra” in Paṭicca Samuppāda.
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So the vinnana paccaya sankhara is the key! I think I got the idea.
Kamma vinnana waits in the vinnana dhatu until it returns to the mind as dhammā.
I was aware of this point, but I didn’t realize that the part quoted in 51239 was referring to this. Now I see that the two are saying the same thing.
I sincerely thank Lal for patiently answering despite my slowness.
OK.
My understanding is as follows:
An arahant is in the same position as a puthujjana in the sense that they are exposed to arammana due to their past kamma.
However, since arahant has removed all samyojana, arahant will not generate kamma vinnana regardless of any arammana.
I think in the sentence “But that specific arammana (to kill anyone and add another finger to his collection) would not arise in him ever again,” it should be kamma vinnana instead of arammana. Thank you.
One has expectations built up by accumulated kammic energy. However, such kammic energies can automatically bring arammana only if one has samyojana intact. As the number of samyojana goes down, the likelihood of kammic energies automatically bringing sensory inputs (arammana) will diminish.
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This is a really important point. It gives me a lot of insight. Sadhu! Sadhu! Sadhu!
Let me summarize what I’ve understood.
The process of recalling memories is separate from kamma vinnana.
This is true for both arahants and puthujjanas.
However, kamma bija, which are formed by our expectations about the world, can automatically generate vipaka vinnana.
This process stops when the related samyojana are eliminated.
Therefore, the pollution/purification of the mind and the process of namagotta gaining energy and returning as dhammā are separate mechanisms.
Arahants perform this using kiriya citta.
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Does the fact that kamma viññāṇa is in the background mean the same thing as dhammā waiting in the viññāṇa dhātu?
I understood that ekaggata is like “opening and viewing a file,” and manasikara is like “loading a file.” What I want to understand is how different kamma vinnanas can be in the background. I think I might not have understood what it means for different kamma vinnanas to be in the background.
Since nirodha samapatti is a state where citta does not arise at all, it is experiencing complete nibbana. Then what does pabhassara citta experience? Is it samsara? Or is it nibbana? Or is there something my question hasn’t addressed?
This is not an error, but a point I’d like to explore further.
3. The other main point is that viññāna is multi-faceted. It has embedded in it one’s memories as well as one’s future hopes and plans, and those lie under the surface. This is what Sigmund Freud called the subconscious. But there is no separate “subconscious”; there is only one citta at a time.
- The mind does this with the help of several mental factors (cētasika) like memory (manasikāra) and perception (saññā). We will discuss that in the future.
3. Viññāṇa, Thoughts, and the Subconscious
6. Such vipāka viññāna are waiting in the background to bring their fruits. There may be many types hiding beneath the surface. This is what Sigmund Freud called the “sub-conscious”.
- When I am paying for my groceries, my thoughts stay focused on that transaction. But there can be many types of viññāṇa lurking “in the background”. I may be building a house, studying for an exam, planning a trip, planning a birthday party for my child, etc. and all those “viññāṇa” are working in the background even though I am not thinking about any of them at the time I am paying for my groceries.
Q. How does the background operation of vinnana occur? Is this related to purana kamma?
