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I feel that Dhamma deals with the infinite. Vipassana seems to teach us how to properly see the infinite nature and life. In this regard, Buddha Dhamma speaks of how to navigate without losing our way within the infinite. Within this infinity(samsara), people only see a part of the whole, each creating their own picture and believing in it. However, this cannot encompass the whole. Only the Buddha can see the entirety, and we can hear and understand this from the Buddha or his disciples (Buddha savaka).
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It seems that this thread might have been missed. I worry that too many questions might inconvenience you. However, if it’s not too much trouble, could you please respond?
Alright. I understand that it is an acinteyya topic.
I have a slightly different question: Is the continuous generation of utuja kaya through javana citta essential for the maintenance of the physical body? Or is the maintenance of the physical body operated by a separate mechanism?
In the process of sending commands to the brain, does the arising of suddhatthaka at the hadaya vatthu always occur, or does it only happen when the mind is defiled? For example, in the case of an Arahant, since javana citta cannot arise, does this mean that no suddhatthaka arises at all even when they move their body?”
1. Khandhas are all mental.
In other words, the khandhas of rupa, vedana, sanna, sankhara, and vinnana are all mental.2. Rupakkhandha refers to information of rupa.
My current understanding of the distinctions is as follows:Bahidda rupa (distorted, altered rupa), ajjhatta rupa (XX vinneyya rupa)
3. Vedanakkhandha refers to the processing of sensory input
It is connected to tanha.
I currently understand the distinctions as follows:Sukha vedana, dukha vedana, adukhamasukha vedana
Bahidda vedana, ajjhatta vedana
4. Sannakkhandha refers to the contextualization of sensory input
It is connected to avijja.
I currently understand the distinctions as follows:Bahidda sanna, ajjhatta sanna
Kama sanna, rupa sanna, arupa sanna5. Sankharakkhandha refers to how one reacts to rupa.
It especially addresses whether or not kammic energy is generated.
My current understanding of the distinctions is as follows:Bahidda sankhara (kiriya), ajjhatta sankhara (abhisankhara)
6. Vinnanakkhandha synthesizes the above three (nama).
My current understanding of the distinctions is as follows:Bahidda vinnana (vipaka vinnana), ajjhatta vinnana (kamma vinnana)
7. Through the khandhas, the following can be understood:
Rupakkhandha and vinnanakkhandha help distinguish between nama and rupa.
Vedanakkhandha helps identify the cause of tanha (craving) (samphassa ja vedana).
Sannakkhandha helps resolve avijja (ignorance) (by cultivating anicca, dukkha, anatta sanna).
Sankharakkhandha helps understand the formation of karmic energy (abhisankhara).Please let me know if there are any errors in my understanding.
Furthermore, can bahiddha rupa, vedana, sanna, sankhara, and vinnana be referred to as pancakkhandha, and, in the same way, can ajjhatta rupa, vedana, sanna, sankhara, and vinnana be referred to as pancupadanakkhanda?
Thank you. Your answer was sufficient. If I have any more questions, I will ask again.
Sadhu! Sadhu! Sadhu!
Purāna and Nava Kamma – Sequence of Kamma Generation
#9
The mind of anyone born a human (including an Arahant) starts at the kāma dhātu stage. That physical body (and the brain) will automatically present to the mind an “altered rupa” instead of a “true representation of the external rupa.”
So, the altered rupa is bahidda rupa, and cakkuvinneyya rupa is ajjhatta rupa?
Then, can sankhara and abhisankhara be respectively referred to as bahidda sankhara and ajjhatta sankhara?
I’m feeling quite tired at the moment, so I will take a rest. I plan to post a question on the forum in 9 hours. Thank you for your understanding.
Recently, I have come to realize that my understanding of Paticca Samuppada might be incorrect. However, identifying the exact point of error has been challenging, so I wish to re-examine the very basics. I hope you would kindly understand, even if I ask very elementary questions. In “cakkunca paticca rupe ca uppajjati cakkuvinnanam,” is “cakku vinnana” regarded as “bahidda vinnana”?
Regarding “namarupa paccaya salayatana,” I understand it as the stage where the sangati generated in the previous step (vinnana paccaya namarupa) are reflected as ayatana. In this process, the mind becomes defiled, and the indriya are used as ayatana. Is this understanding correct?
Until I read your question, I thought my interest in this matter was for the sake of others. Upon further reflection, I realize it’s solely for my own satisfaction, not for anyone else. Thanks to your question, I’ve become aware of my habit of overly focusing on unimportant matters. I sincerely appreciate the opportunity to think about this.
