Forum Replies Created
-
Posts
-
It would be great if any of us have a chance to get together. Unfortunately, I can’t be completely certain at this point about my stay’s duration. It could be that I may add a week on top of it, meaning I’d be able to stay in Sri Lanka during the first two weeks of October. It depends on work developments, though. But I doubt I’ll be able to stay any longer than that.
Interesting. A few days ago, I was trying to plan a trip with a friend to Sri Lanka as well. But it would probably be the first week of October since that’s the holiday time here. We’ll probably go to Jethavanarama monastery first, and maybe Waharaka temple depending on how much time we have.
I’m not sure where Jaya Sri Maha Bodhi is located, but we’ll figure things out soon enough.
That’s a good question. I looked around and what I could find was that there are both jivitindriya rūpa AND jivitindriya cetasika. Kammic energy sustains both of them. So, I assume then that an asañña being has the rupa part but not the cetasika part.
Lal would be able to clarify.1 user thanked author for this post.
I wasn’t aware that the 2022 Nobel Prize in Physics confirmed the non-local nature of this world. My knowledge regarding this topic is limited, but I can clearly see how this sheds a tremendous light on the concepts of instantaneous rebirths, birth of gandhabba, kamma bhava, kamma, vipaka, etc.
<br />
@Lal: I remember you posted this a long time ago:Going “Against the Grain” of Scientific Consensus
3. When I started working on this project over two years ago, I had conversations with Professor Gayanath Fernando. We tried to get a paper published on the proposed interpretation of QM. However, we were unable to convince the reviewers, and the article did not get published. I am attaching the pdf of the last version here: “A Self Consistent Interpretation of Quantum Mechanics Based on Nonlocality.”
-
But it got rejected from several journals because physicists refuse to believe that the “light speed barrier” can be broken: Einstein’s relativity theory says nothing can propagate faster than light.
-
Our point is that nothing actually “travels” between the two “connected electrons.” They are intrinsically connected.
-
However, it is ironic that the nonlocality of Nature was firmly established in 2015, as we discussed in the above paper.
I’m just wondering if you ever attempted to get it published again, since more evidence has come out.
In the following sermon – ඉහාත්ම සුඛ විහරණය සහ ආනාපානසතිය | With English Subtitles (starting at 11:05) –Waharaka Thero does indeed address the pasado and adhimokko steps.
However, I’d like to raise awareness to two other points from that sermon:
- Starting at the 11:05 mark, Venerable Waharaka states that, until death, an Arahant follows the kusala-mula PS (based on alobha, adosa, amoha). Then, starting at 13:43 he includes āneñjābhisaṅkhāra
- He proceeds to speak about āneñjābhisaṅkhāra for about five minutes until the 18:00 mark.
A quick summary based on the subtitles (For full context please check the video!):
- He says āneñjābhisaṅkhāra are kammically neutral.
- A listener mentions that āneñjābhisaṅkhāra are usually related to the arupa realms to which Waharaka Thero responds that cannot be the case because Arahants still do āneñjābhisaṅkhāra and won’t be reborn in the arupa realms.
- The reason it’s called āneñjābhisaṅkhāra is because, in the past, yogis believed the arupa realms were the ultimate solace and they wouldn’t be reborn anymore.
- The arupa saṅkhāra may be called āneñjābhisaṅkhāra because of their lack of knowledge but are in fact puññābhisaṅkhāra.
To my understanding an Arahant does only perform Kriya, which are the kammically neutral actions. He also does not initiate a Kusala-Mula PS.
Āneñjābhisaṅkhāra are part of abhisaṅkhāra as is also mentioned in Paṭiccasamuppādavibhaṅga.Either this is an older sermon, the subtitles are incomplete, or I’m missing something else entirely?
1 user thanked author for this post.
I understand it as this:
Buddha is referring to the absolute truth or a mind that has completely seen and experienced that truth, hence free from suffering, hence having attained Nibbana. When one comprehends the PS to a certain extent (by entering the noble path), one can see/experience that truth (to that same extent) and one “sees” the way to ultimate liberation/truth, or Nibbana.Edit: The responses below didn’t show up until after I posted this. They are a bit more detailed!
1 user thanked author for this post.
The other day, I was on the subway and this exact thought came to mind. Then, at some point, I got lost in the math and let it be.
Thanks LDF!While on this topic, I know that monks in Sri Lanka are called Swamin Wahanse/Svāmin Vahansē.
What are the exact meanings of these words?2 users thanked author for this post.
The explanation of a “system” I thought was very illuminating. It’s fully compatible with Buddha Dhamma and also entails how everything is connected through cause and effect.
I think it would be great if you could add some of these explanations to a post or two, referring to:
Cakkhu indriya can be thought of as the whole system comprising the physical eyes, nerves connecting to the visual cortex in the brain, the visual cortex, and the cakkhu pasada rupa. If any of those do not function, no signal will reach the hadaya vatthu, i.e., there will be no vision. An Arahant or an average human can see unless blind.
Therefore, mana indriya could be considered to incorporate any brain functions as well as the hadaya vatthu.
-
Of course, hadaya vatthu is where the cittas arise. That would not change.
-
But just as an average human uses the cakkhu indriya as cakkhayatana, the mana indriya (the system comprising the hadaya vatthu and brain functions) is used as manayatana.
For example, under #5:Indriya and Ayatana – A Big Difference
Regarding just manāyatana, perhaps a clarification at the very bottom of the page:What are Rūpa – Dhammā are Rūpa too!
1 user thanked author for this post.
Thank you guys, I really appreciate the effort!
I looked back at my question and I think I didn’t make something clear or left it open to interpretation. Please allow me to elaborate and then comment on it myself first.
The mana indriya is located in the brain. The hadaya vatthu is located in the heart region. In one part, Lal mentioned that the mana indriya becomes manaytana and in another part that the hadaya vatthu becomes manayata.
Before reflection, the sañña I had of manayatana was to automatically connect it to the mana indriya that is now being used as an ayatana, not the hadaya vatthu. Let’s say, sort of like a “6th passada rupa.” (I don’t have any confusion about the fact that an Arahant doesn’t have ayatana, and that ayatana can only ever come into being due to “san”)
However, it makes sense that we have a mana indriya only when we’re in a human body. The moment the manomayakaya comes out of the body, whether during an NDE, OBE, or at the death of the physical body, that manayatana can only refer to the hadaya vatthu from where the mind arises. Same goes for devas and brahmas. As long as we have a human body, they seem separate in a way but they’re part of the same system.So the basis of my question was due to having an incomplete understanding of mayatana/mana indriya.
Although I thought A got answered to my satisfaction, it didn’t really. This became clear after the subsequent comments. Thank you for giving the extra push to let me think critically. I’m sorry for the confusion.Regarding A, upon rephrasing the “take into account” to “based on” I actually got the point. Some nuances there which threw me off. I retract my original question:)
Thanks!
1 user thanked author for this post.
There are a few things that don’t seem to match up entirely:
A.)
#6 from the post under discussion:
“That makes sense since the six internal and five external āyatana takes into account the rupakkhandha.“
Response to dosakkhayo’s question:
“5. Q2: Rupakkhandha contains manāyatana?
No. Any ayatana is not maha bhuta. The hadaya vatthu is made of maha bhuta. But when it is used as manāyatana it is just a state of mind.
I’m not sure how to tally these two statements since “six internal” includes manāyatana, doesn’t it?
B.)
Regarding manāyatana, in #44725 it’s stated:
- P.S. In the same way as the cakkhu indriya automatically becomes cakkhāyatana, mana indriya automatically becomes manāyatana.
In one statement it’s referring to the mind and in one it’s referring to the mana indriya?
On a technical note:<br />
I realize that whenever I press shift + enter, the </br> appears. When I press enter, it does not. <br />
That’s why in this section you see a few of them.I don’t know whether or not Yash still encounters the same challenges, but I think the following sermon (by Amadassana Thero) would be helpful for anyone who experiences these issues.
He provides some mundane tips for when lustful and angry thoughts arise and one has problems reflecting on their anicca, dukkha, anatta (and asubha) nature due to their intensity.
Regarding porn, he also mentions to think about/look into the lives that the actors actually go through. I remember some years ago I had managed to stay away from porn for quite a few years, thinking I had decreased my lust to a significant extent. I simply managed to suppress it long enough (with Goenka’s method) but it came back to the surface at some point. Then, one day I came across an interview with Joshua Broome, a former porn actor turned pastor. Check one of the longer interviews on YouTube if you’re interested.
Although I hadn’t come across pure Dhamma yet that time, it really helped to see things in perspective. I actually looked up a few flicks he starred in and I felt quite sad and disgusted, in a way, due to what he shared.
-
