[LayDhammaFollower]

In the Asaṅkhata Saṁyutta (SN 43) Lord Buddha uses various synonyms for Nibbana:

anāsavaṁ…saccaṁ…pāraṁ…nipuṇaṁ…sududdasaṁ…ajajjaraṁ…dhuvaṁ…apalokitaṁ…anidassanaṁ…nippapañcaṁ…santaṁ…amataṁ…paṇītaṁ…sivaṁ…khemaṁ…taṇhākkhayaṁ…acchariyaṁ…abbhutaṁ
…anītikaṁ…anītikadhammaṁ…nibbānaṁ…abyābajjhaṁ…virāgo…suddhi…mutti…anālayo…dīpaṁ…leṇaṁ…tāṇaṁ…saraṇaṁ…

Can we have translation of this words if possible, that would be much helpful.

Thank you.

[LayDhammaFollower]

Buddha didn’t say what he WANTED TO SAY.
He said what was. He used what is termed as “scientific method”. Except he had unfathomable microscope (most powerful mind) to observe evrything he talked about. He also, never usually talked about something he could see, but noone else could.

He analysed what was out there.
Explained to us how it is, as it is.

There is no arguments about what buddha said more than there is arguments on boiling temperature of water.

[LayDhammaFollower]

Following are various ways to analyse Aniccā. I don’t know abhidhamma reference, but, I think this are sufficient. Others can add their input/comments.

pañcakKhanda and PañcaUpādānaKhandha are Aniccā.

Case #1: You fulfill PañcaUpādānaKhandha, you strech you own Samsarā. You are bound to seperate from that Rūpa in PañcaUpādānaKhandha. Meanwhile immoral efforts to aquire much desired PañcaUpādānaKhandha Rūpa, would certainly lead to apāyā. Again apāyā is Aniccā. Seperation from liked Rūpa is Aniccā. Meeting unliked

Case #2 Despite much efforts to possess desired Rūpa in PañcaUpādānaKhandha, you fail. Not meeting liked will produces distress. While still having kammā viññana for such Rūpa and doing sankhāra under that viññana, would again elongate your own Samsarā. Would leads to jati various bhava depending on type of saṅkhāra done for that desired Rūpa.

So, both types of PañcaUpādānaKhandha would lead to birth, all births would lead to much suffering IN FUTURE, guaranteed. Unless ofcourse one is ariya. All Jeth would lead to old age, illness and death. All birth would lead to grief, pain, distress , despair, depression etc.

———-

So, saññā, vēdanā, viññana, Rūpa and saṅkhāra are all Aniccā, not to liking. Cannot be kept as one wishes.

Six senses /internal rupa are Aniccā. We have unliked contacts through six senses, seperate from liked contacts producing dukkha.

Six external Rūpa are Aniccā.
We meet unliked arammana, seperate form liked arammana.

Jati, viparinama, jara of any saṅkhata are not-to-liking/Aniccā

All jati and/or bhava of any lifestream in 31 realms is subject to exhaustion/finite. So, they are Aniccā. Jara is certain. One’s new jati/bhava is Aniccā. Not as one wishes.

Samphass is not to liking.
(Consequences of samphassa is Aniccā)

Upādāna is not to liking.
(Consequences of upādāna is Aniccā)

Tanha is not to liking.
(Consequences of tanha is Aniccā)

Having seperation from liked is Aniccā.

Not meeting liked is Aniccā.

——

In short, whatever not to liking would produces suffering hence, anicaa.

Since, all saṅkhata goes through stage of jati, viparinama, jara; they are all not to liking. Hence, all saṅkhata will produces dukkhā, hence, no saṅkhata is worthy of calling mine. All things are saṅkhata in this world, except nibbanā, nibbanā is only asaṅkhata.

Hence, whole world is Aniccā → produces dukkhā → not worthy of calling mine/not true refuge/cannot be controlled as one wishes/anattā.

——

In short,

Meeting/having unliked,
Not meeting/seperating from liked,

Whatever not to one’s desire/wishes,
What not to one’s satisfaction,
Whatever not to one’s expectations,

All PRODUCES SUFFERING HENCE ANICCĀ.

——

All arammana, saṅkhata and saṅkhāra either having directly visible suffering or hideen suffering. They all produce suffering, either immediately or eventually.

[LayDhammaFollower]

#1 I remember well, that you said that everything we experience through indriya comes under Rūpa. So, I remember it that way. All this indriya used for kamma viññāṇa would be of course salayatana. Giving samphassa.

#2

Mind made viññana = kammā viññana
Mind made vēdanā = samphassa-jā-vēdanā

Mind made saññā = (?) I don’t know.

Again guess would be that mind made saññā is saññā experienced due to saṅkhāra done under effect of kammā viññana.

#3 If I am not wrong Saññā and vēdanā are cetasika arising with all the cittā or citta vitthi.

[LayDhammaFollower]

He is not free from viparinama dukkhā and sankhara dukkhā and dukkhā dukkhā.

Noone except Arhant is free from that dukkhā.

And Nibbanā is even higher release than assana realm existence.

Buddha himself said that even highest jhanic pleasure of this world is not worth 1/16 of nibbanā.

So, NO WAY,
Experience of assana = nibbanā.

[LayDhammaFollower]

Nibbana has nothing of this world.

Existence in assana realm is exhaustible with end of kammic energy sustaining it.
One dying there, one may reborn anywhere unless any of eight ariya worthy achievement was had by that lifestream.

Nibbanā ≠ Samsarā
as claimed by some teachers.

Four fundamental realities are cittā-cetasika-Rūpa-nibbanā.

Former three are called saṅkhata. They are dangerous.

Nibbanā is only asaṅkhata and true refuge.

Former three (cittā, cetasika and Rūpa)
And fourth one (nibbanā) are mutually exclusive.

Nibbanā is complete absence of suffering after parinibbana. Eradication of suffering caused by samphassa-jā-vēdanā during last jati in case of Arhant.

[LayDhammaFollower]

Understood, clearly lal. Thank you.

———–

We can similarly also say that sottapana has removed the deeper wrong view with knowledge of tilakkhana and removed sakkāya DIṬṬHI.

But, He still has PERCEPTIONS/SAÑÑĀ of kammā assāda or any other assāda being fruitful (niccā, sukkhā, attā)

So, over all we can say that diṭṭhi vipallāsa of Puthujjano worldview goes away starting at sottapana anugami stage, but, vippalasa saññā of this Puthujjano worldview only goes away at anāgāmi stage.

Here, Puthujjano worldview means seeing what causes suffering as pleasurable/fruitful/helpful/meaningful.

[LayDhammaFollower]

I hope I don’t annoy you, lal.

But, can you give one word answer to whether my understanding in first post in this thread is correct or no.

——

To your reply above:

Okay so more accurate word for kama loka is obviously kama Raga. This are the kind of subtlety that I need to devlope for more accurate insight. I missed the word “sensual” it obviously means through senses.

So we can say that assāda is more broad term. So, assāda encompasses jhanic pleasure as well.

Also, Rupavacara Brahmas and other higher brahmas would still have lot of pleasure which would come from their existence in higher state itself, right?

Sensual pleasures would also stem from sommansa vedana right?

[LayDhammaFollower]

okay understood, lal. It was mistake.

I learnt some new subtlety of dhamma today.

I will try to re read the necessary posts in Paṭicca Samuppāda section.

Thank you lal.

[LayDhammaFollower]

Yes understood lal.

Kusāla abhisaṅkhāra.

[LayDhammaFollower]

So, doing sankhāra for any sankhata inevitably leads to suffering.

In case of liked sankhata it leads to suffering via seperation from it. In case of unliked sankhata, it leads to suffering via meeting them.

We have upādāna for sankhata because we avoid their tilakkhana nature.

While doing sankhāra for any sankhata thinking that it will lead to sukkhā (under ignorance of their true nature), it paradoxically only leads to more and more suffering. While having possibilities of being born in any realm doing various sankhāra (having majority of births in apaya).

So this all efforts to earn much sukkhā from sankhata is all unfruitful and futile, leading only to suffering at the end of the day, never to any permanent happiness and niccā state. So there are of no essence. Anattā.

[LayDhammaFollower]

No, lal. That old post is not accessible.

But, If i am not wrong I did read about five stages of sankata as birth, growth, peak, decay and death somewhere. I will try to give reference to that post if found.

[LayDhammaFollower]

Hi, Tobias.

Thanks for pointing out error through comment.

I did read the post on kammā by lal. Where five dhammāta were mentioned. So, I did put that in MindMap. However I found the discussion thread on this issue in this forum. I will update the MindMap. Also will correct error in sankata stages.

—–

I request you to take a look at the MindMap on websit, now onwards. Because all new updates will be on website not in pdf.

[LayDhammaFollower]

Tobias recently told me about same issue in my MindMap, lal.

I did put this five dhammāta in my MindMap based on this post.

What is Kamma? – Is Everything Determined by Kamma?

If possible can you please update this post. It is from 2020.

[LayDhammaFollower]

Hi, everyone.

I have added 150+ new nodes into the MindMap in recent update. As of writing this now map contains 600+ data nodes about pure buddha Dhamma.

Updates:
– map structure
– pañcakKhanda section
– detailed Meanings of viññana with example
– detailed section on yathabhuta Nana (true nature of suddhāṭṭhaka/bhutā)
– Detailed section on cetasika (all 52 cetasika details)

(Side note: although I have updated the MindMap on website it might take few hours for update to reflect on website. Since this is different kind of hosting and as of writing this, despite updating the map it shows the old cached page.)

I hope it will be useful to everyone for understanding buddha Dhamma.

That’s it for now!

Much metta.

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