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This kind of approach is very useful, I think.
It is great kind of method to break sakkya ditthi!
In this view, we can observe Namagotta like a log of computer!
I think it could also break a lot of avijja after sotapanna, like bottom.
Cause : Person X have a citta and saññā vipallasa that some of pañcupādānakkhandha is mine.(He just removed ditthi vipallasa)
Effect : That kind of San will lead X to many kind of suffering.
If X sees this causality correctly, he would try to remove Cause.
The process which Lal emphasized would be useful to remove San gati. Because it takes apart someone’s fantasy.
X’s avijja will be remove as much as X improves his understanding about dangerousness of San gati.
In thero’s desana, I learned that ‘යලියලි’ means ‘again’.
Is the etymology of this word in the Pāli language?
Thank you for explanation Ven Lal! May your commitment and merits help your journey to Nibbana.
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I shared that link in Korea community.
Thank you for commitment!
🙏🙏🙏
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LayDhammaFollower gave a methaphor like :
WHATEVER DUKKHĀ IS EXPERIENCED AFTER BIRTH IS JUST SYMPTOMS OF ‘THE’ DISEASE, NOT DISEASE IN ITSELF.
Birth IS “THE DISEASE” with infinite symptoms. You cannot stop kamma bija from manifesting their vipakā AS LONG AS there is kāya having indriya.
For example, if you have headache due to corona virus, you need to fix corona virus not headache. Because corona virus is root problem/disease. Headache is just Symptom of it.
Recently, I found the Sutta which helps to understand. (Māgandhiya Sutta, MN 75)
Metaphor of leperosy was helpful.
I also recommend this, too : (SN 12.63)
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Additionally, when I left comment above, I had thought like ‘why am I so polite? I can do it myself!’
I abruptly stopped thinking.
But I feel I have to apologize. Sorry for my bad gati.
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To @LayDhammaFollwer
Your advice gave me a lot of insight about Paticca Samuppada.
I want to appreciate once again!
[Removing craving = Having Moral deed with samma ditthi = Kusala sankhara = Removing San gati]
All of these are connected each other.
If someone comprehends this correctly, he or she would be able to remove silabbata paramasa.
(I think I have not remove this yet.)
After contemplating adinava, I recognized that I have been sensitive about my bad thoughts.
I think it is because of tāpa(heat) that made by my intention.
In my case, it was like boiling oil in my chest.
When I intend to crave something, I can feel heating process right away. Around then, heated breathe already scratch my nose.
I repeated this process for several weeks. It was enough time to teach my body that “craving is dangerous”.
Using LayDhammaFollower’s metaphor, it is like hot pan. When mind craves something in this world, it starts to burn.
Suddenly, I had this thought.
If we start to like(or crave) something in the world, it will attract an event about that.
In other words, Upadana generates and attracts specific events that we can recognize.
The event that we made would come in this life or next life.
If we remove the partition called Jati, it is easier to see.
Cuti-patisandhi moment shares the same mold.
It is like baking cookies with different ingredients in the same process.
Roman Jakobson, linguist, said
Languages differ essentially in what they must convey and not in what they may convey.
When I saw this, I could feel why Pāli word anatta must not be interpretated as “anātma”, the Sanskrit word.
The reasons are as follows :
- Vedic brahmins wanted to be the Brahma permanently. They were attached to brahma bhava.
It is natural for such people to be obsessed with “No-self”.
- According to neuroscience, human brain cannot understand negatives.
Let’s suppose that we heard like “Don’t think of an elephant“.
When we hear this, we have no choice but to think of an elephant.
Same way, the Sanskrit word “anātma”, means “No-self“, leads people obsessed to their bhava, I think.
- But Pāli word anatta, which means worthless, leads peole to nibbana.
This is because everyone has an instinct to avoid damage.
