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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?
So the distinction between pancakkhnadha and pancupadanakkhandha is separate from the distinction between bahidda and ajjhatta. Thank you for clearly explaining what I was confused about.
Then, does pancakkhandha refer to bahidda rupa, vedana, sanna, sankhara, vinnana, and pancupadanakkhandha refer to ajjhatta rupa, vedana, sanna, sankhara, vinnana?
Is kayagata sati the same as satipatthana?
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Na kho, upāli, bhikkhunī saṅghaṁ bhindati, api ca bhedāya parakkamati, na sikkhamānā saṅghaṁ bhindati …pe… na sāmaṇero saṅghaṁ bhindati, na sāmaṇerī saṅghaṁ bhindati, na upāsako saṅghaṁ bhindati, na upāsikā saṅghaṁ bhindati, api ca bhedāya parakkamati.
bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerī, upāsako, and upāsikā can not make a sangha bheda kamma.
Only bhikkhu can make a sangha bheda kamma.
In summary, a sotapanna has removed sakkaya ditthi and the ten types of micca ditthi. This also entails the removal of vibhava tanha. Additionally, a sotapanna does not have bhava ditthi. Thank you. This has been very helpful for me.
“I don’t think there is such a term in the Tipitaka.”
- Bhava ditthi Tattha katamā bhavadiṭṭhi? “Bhavissati attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati “bhavadiṭṭhi”.
- But I don’t know what ‘Bhavissati attā ca loko cā‘ means. Would you let me know what it means?
“Why do you think the removal of uccheda ditthi leads to the removal of bhava tanha?”
- I don’t think the removal of uccheda ditthi leads to the removal of bhava tanha.
- What I wanted to ask is, if one becomes a Sotapanna by eliminating all ditthi (wrong views), why does bhava ditthi still remain?
- If a Sotapanna stage is not achieved through the elimination of all ditthi, then the issue of bhava ditthi remaining is resolved.
“Uccheda ditthi means not believing in the rebirth process. Would not one with uccheda ditthi have kama raga (and thus bhava tanha)?”
- I think that bhava tanha refers to rupa raga and arupa raga because in the Vibhanga it says, ‘Rūpadhātuarūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—ayaṁ vuccati “bhavataṇhā”’. Therefore, when there is kama tanha, there is no bhava tanha.
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