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@Zapper quotes the passage as shown below:
2.12.4. Lokuttarakusalacitta
365.1Katame dhammā kusalā? 365.2Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. 365.3Evametesaṁ dhammānaṁ samudayo hoti.
You did not look at the heading of “2.12.1. 2.12.1 Avijjāmūlakakusalaniddesa” which means “2.12. Exposition of Good States Rooted in Ignorance”. As such, even though it is a “2.12.4 Lokmuttarakusalacitta” it is still rooted in ignorance.
This is the English translation by U Thittila on 12. Exposition of Good States Rooted in Ignorance.
Below is the translation by U Thittila on “2.12.1. 2.12.1 Avijjāmūlakakusalaniddesa” which means “2.12. Exposition of Good States Rooted in Ignorance”
What states are good? At the time when (a bhikkhu) develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact PTS vp 187 there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is BA 244| birth; because of birth there is ageing and death. Thus is the arising of these states.
There are only four Arūpa Loka corresponding to the four Arūpa Samāpatti.
1. Akasanancayatana: the world of infinite space.
2. Vinnanancayatana: the world of infinite consciousness.
3. Akincannayatana: the world of nothingness.
4. N’evanasannanasannayatana: the world of neither perception nor non-perception.Asannasatta: the world of unconscious beings belongs to 22nd realm of the fine material realm (Rūpa loka).
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Taryal says: “Yes, I understood the above but I was specifically referring to the example where craving the taste of honey can contribute to accumulation of honey.”
If you are interested to learn Abhidhamma, get the PDF books in this link: Guide to the Study of Tharavāda Buddhism by YMBA.
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@Lvalio asked: “Links please from wikipedia…”
The Wikipedia link @waisaka refers to is this article on “Anomadassi”. Below is the text referred to.
Gotama Buddha getting the omen
At Anomadassi’s time, Gotama Buddha was a Biru (English: Ogre, Burmese:ဘီလူး) leader. After listening to the teachings of the Buddha, he invited him and his disciples to his place. He fed them and filled their needs for seven days. After a week of donation, Anomadassi said:
“This ogre will become a Buddha named Gotama in the Bhadda kalpa that will appear after many aeons.”
The incarnation of Gotama Buddha, having his wish granted, decided to practice Pāramitā.
In the Wikipedia, its refer the future Gotama Buddha as Biru (or Ogre) leader, but in the “The great Chronicles of the Buddhas” by Sayadaw, Mingun (revised 2008), [page 189] the future Gotoma Buddha was refer to as Yakkha General.
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@pathfinder, “May I know what are the sources of these stories? Am i able to find them in the tipitaka/ find their suttas, or who are they written by?”
Below, you can download the Pāli sources (five books in four volumns) of those stories (referred as Commentary [aṭṭhakathā]) usually ascribed to Bhikkhu Buddhaghosa. Also, download the “The Dhammapada: Verses and Stories” with Pāli verses and English Stories.
Pali texts: Dhammapadaṭṭhakathā, the Dhammapada Commentary in 5 volumes:
Dhammapadaṭṭhakathā H.C. Norman Vol. I Part 1 (1906)
Dhammapadaṭṭhakathā H.C. Norman Vol. I Part 2 (1909)
Dhammapadaṭṭhakathā H.C. Norman Vol. II (1911)
Dhammapadaṭṭhakathā H.C. Norman Vol. III (1912)
Dhammapadaṭṭhakathā H.C. Norman Vol. IV (1914) — published posthumously
This anonymous commentary is basically a collection of stories, of which about sixty are shared with the Jātaka Commentary, chosen to introduce, contextualize and explain the verses of the Dhammapada. It was apparently composed in Sri Lanka and its date is unknown.
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@y not,
I will not be able to contribute anything here for much longer. I have been diagnosed with oesophageal cancer. 4th stage. Oncologist: ‘months’.
Knowing that you survived the 2018 CCL, hopefully you will pull through this time round.
With mettā, Seng Kiat
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What I didn’t understand is that kiriya citta can only occur in arahants. If so, I don’t know what to call a citta of puthujjana without sancetana. I thought it would be meaningful to get an answer on this topic because it would be an example of how Abhidhamma can provide answers to ‘anything.’
In Buddha Dhamma, there is one term “avyākata” or “abyākata” means “indeterminate or neutral” which you may have not understood.
You may want to check out the book “Guide Through the Abhidhamma Piṭaka by Ñāṇatiloka Mahathera” by searching the word “avyākata” and see the concern text related to “avyākata” within the seven books of Abhidhamma.
Hope this helps your undertanding on “neutral” action.
With mettā, Seng Kiat
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Hi, I have posted the Ratana Sutta book on this post #37290 and have added the book’s link below:
The Book of the Ratana Sutta (sutta with Pāli and English translation and detailed explanation) : Ratana Sutta – The Three Superb Jewels – Bhikkhu Nyanadassana.pdf
Ratana Sutta chanted by Venerable Waharaka Thero is in the post “Sutta Chanting (with Pāli Text)” which is quoted below.
2. Ratana Sutta (volume adjustment on the right):
WebLink: Listen to verse of : Ratana Sutta2 users thanked author for this post.
I am asking this question because there is a sutta ( I don’t remember which one) where Lord Buddha states that no one can escape their Kamma, even if they were to go very far into the sky or under the earth.
Dhammapada Verse 127
Tayojana VatthuNa antalikkhe na samuddamajjhe, na pabbatānaṁ vivaraṁ pavissa;
Na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā.Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.
The Story of Three Groups of Persons
While residing at the Jetavana monastery, the Buddha uttered Verse (127) of this book, with reference to questions raised by three groups of bhikkhus concerning three extraordinary incidents.
The first group: A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow.
The second group: Another group of bhikkhus wore travelling in a boat; they too wore on their way to pay homage to the Buddha. When they were in the middle of the ocean the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, “Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and threw her into the water so that I would not see her.” The woman was thrown into the sea as instructed by the skipper and the ship could move on. On arrival at their destination. the bhikkhus disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard.
The third group: A group of seven bhikkhus were also on their way to pay homage to the Buddha. On the way, they enquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the seven bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.
The three groups of travellers met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions.
The Buddha answer to the first group: “Bhikkhus, once there was a farmer who had an ox. The ox was very lazy and also very stubborn. It could not be coaxed to do any work; it would lie down chewing the cud or else go to sleep. The farmer lost his temper many times on account of this lazy, stubborn animal; so in anger he tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed the, farmer had suffered for a long time in niraya, and in serving out the remaining part of his punishment, he had been burnt to death in the last seven existences.”
The Buddha’s answer to the second group: “Bhikkhus, once there was a woman who had a pet dog. She used to take the dog along with her wherever she went and young boys of the city poked fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time in niraya and in serving the remaining part of her punishment, she had been thrown into the water to drown in the last one hundred existences.”
The Buddha’s answer to the third group: “Bhikkhus, once, seven cowherds saw an iguana going into a mound and they dosed all the seven outlets of the mound with twigs and branches of trees. After closing the outlets they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, those seven had been imprisoned together for seven days without any food, in the last fourteen existences.”
Then, a bhikkhu remarked, “O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave.” To him, the Buddha said, “Yes, Bhikkhu! You are right; even in the sky or anywhere else, there is no place which is beyond the reach of evil consequences.”
Then the Buddha spoke in verse as follows:
Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed. At the end of the discourse all the bhikkhus attained Sotapatti Fruition.
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Hava a look on this topic “Rethinking my over use of Buddhist statues” at Discourse@SuttaCentral.
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The Four Kinds of Analytical Knowledge (Paṭisambhidā-ñāṇa) is described in the book, The Great Chronicle of Buddhas, by Ven. Mingun Sayadaw.
The Four Kinds of Analytical Knowledge (Patisambhida-nana) contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as the Dhamma Ratanā. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).
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I have converted the above MKV format video file (about 1.2 GB) to only audio with the original sound source below:
Dowload mp3 audio file (113.7 MB) for “Dhamma Discussion – January 14, 2024”
Link 1: Mega
Link 2. Google DriveDownload “Dhamma discussion – 14th January Notes”:
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Yes, dear Mr. Sāketa, please proceed with the planned “Google meet” scheduled on Sunday.
With mettā, Seng Kiat
Thanks, Mr. Sāketa, for the links not working information.
Just Google, you must be in India and your country has blocked the applications of Tencent of which VooV Meeting belongs to them.
With mettā, Seng Kiat
Thank you, Mr. Sāketa, for initiating this zoom meeting!
As “Google Meet” does not have recording (free edition) and “Zoom” only allow 45 minutes per session (free edition), you may want to consider VooV Meeting (free trail edition – has been on free trail since 2020):
Unlimited time for group meeting
Up to 300 participants per meeting
Only the master (one who initiate/host/schedule the meeting) needs to Register/Sign Up:
https://voovmeeting.com/buy.html
==> Click on the “Free Trial” button
Enter your Primary Location, click Next
Select the “I have read and agree to Service Agreement、Privacy Policy”, click Next
Enter your Sign Up details and click Sign UpDownload VooV Meeting application for Windows/macOS/iOS/Android by ALL who are going to use the application for VooV Meeting:
https://voovmeeting.com/download-center.htmlHow to Record VooV Meeting | Easily, Securely, Privately
https://recorder.itopvpn.com/blog/how-to-record-voov-meeting-2173I will only join the meeting for the first hour. My location is at GMT +08:00.
With mettā, Seng Kiat
