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@Tobias G said: “Do I understand it right, that in order to attain magga phala one needs a tihetuka cuti-patisandhi to the new human or deva bhava? How can a being in the apayas have tihetuka or dvihetuka patisandhi?”
Please download “Chart of citta with Function, Feeling and Roots (Updated 22June2018)” to see for yourself the patisandi function which beings will be reborn:
(1) in woeful realm with “Unwholesome Rootless citta” (akusala ahetuka),
(2) in human realm with deformity with “Wholesome Rootless citta” (kusala ahetuka),
(3) in human or deva realm with “2 or 3 wholesome root citta”,
(4) in fine-material realm with “3 wholesome root citta” and
(5) in immaterial realm with “3 wholesome root citta”.Lal finding for : ““uppado sankata lakkhanan, sankhara dukkhata; vayo sankata lakkhanan, viparinama dukkhata; titthassa sankata lakkhanan, dukkha dukkhata“.”
Found at this web page on this : “Yathā ariyasaccānaṃ1 nikkhepo, cattāri saccāni sādhāraṇāni asādhāraṇāni ca, yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepana kāyikena cetasikena dukkhena appiyasampayogena piyavippayogena ca tīhi ca saṅkhatatāhi 2 tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā: uppādo saṅkatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca vayo saṅkhata 4 lakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatā ca 5 aññathattaṃ6 saṅkhakhatalakkhaṇaṃ, dukkhadukkhatāya 7 dukkhatā ca 8, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tisu vedanābhūmīsu adukkhamasukhā vedanā, uppādo saṅkhatalakkhaṇaṃ, dukkhā vedanā dukkhadukkhatāya ca dukkhatā, iti imesu11 navapadesu paṭhamakesu sattasu padesu soḷasa padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca [PTS Page 082] [\q 82/] lakkhaṇaṃ niddese niddiṭṭhaṃ.”
@Tobias G said: What are vinipatika realms?
Vinipātika，（adj．） [fr．vinipāta] destined to suffer in purgatory，liable to punishment after death.
@Tobias G said: What is “rupavacara”?
Kāmāvacara is the sensuous sphere.
Rūpāvacara is the fine-material sphere or belonging to the world of form.
Arūpāvacara is the immaterial sphere or belonging to the world of formless.With metta.
Please see the 3 aspects of suffering. Dukkha-dukkha does not include kama raga or tanha.
With metta.
Uyap,
Suddhāshtaka or Suddhatthaka which has another name of Avinibbhoga Rupa (Inseparable material phenomena) and it consists of Earth (pathavi), Water (Apo), Fire (Tejo), Air (Vayo), Visible form (Vanna), Smell (Ghanda), Taste (Rasa) and Nutritive essence (Oja).
To have a mind (citta), it need to be a beings (see above four different types of birth of Beings) and beings need a body (rūpa) (see above four causes which produce rūpa).
Seng Kiat
@Uyap:
To have a mind (citta), it need rūpa (even in arupavacara (Formless realm) there is also trace of rūpa, see:Rūpa (Material Form) – Table ). In the Rūpavacara, there is one mindless plane (Asanna), see: Bhava and Bhavanga – Simply Explained!.There are four causes which produce rūpa. They are:
(1) kamma
(2) citta
(3) utu
(4) āhāraSee Rūpa – Generation Mechanisms and Rūpa Kalapas (Grouping of Matter).
There are four different types of birth of Beings. Those are namely:
(1) Egg born (Andaja)
(2) Womb born Beings (Jalabuja)
(3) Moisture born beings (Sansedaja) and
(4) Spontaneous Birth (Opapatika)What happen to matter after it’s lifetime end?
See Root Cause of Anicca – Five Stages of a Sankata.The is the reply by Lal on the Multiverse: Different Physical Laws and Different Dhamma? topic on post 15898.
One’s desire to attain Nibbana is not called clinging. The Pali word is “chanda” and specifically chanda iddhipada; even the word “desire” may have a sensual connotation.
Here is the part of the sutta that @Embodied said:
Middle Discourses 99 Majjhima Nikāya 99
With Subha Subhasutta
Link location at SuttacentralAnswer is obvious with the below portion of the sutta.
23.1
“Master Gotama, I have heard that
“Sutaṃ metaṃ, bho gotama:
23.2
the ascetic Gotama teaches a path to companionship with Brahmā.”
‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti.
23.3
Please teach me that path.”
Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti.
23.4
“Well then, student, listen and pay close attention, I will speak.”
“Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.
23.5
“Yes, sir,” replied Subha.
“Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.
23.6
The Buddha said this:
Bhagavā etadavoca:
24.1
“And what is a path to companionship with Brahmā?
“Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo?
24.2
Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
24.3
When the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.
24.4
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;
24.5
In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.
24.6
This is a path to companionship with Brahmā.
Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo.Dhamma and dhammā are not the same, Dhamma as in Buddha Dhamma is the Buddha’s doctrine could not be subject to change. But dhammā are rūpa or energy are subjected to change which is a saṅkhata.
For information on Mount Meru (which is Mount Kailash), please read the following pages:
Can you explain the “Maha Meru”?
Mount Kailash@Uyap said: “So in case of dhamma where is it’s position, sankhata or asankhata?”
The word should be “dhammā” which is an energy and it is a saṅkhata (conditioned) as it is subjected to anicca which is disintegrating, fickle, perishable, impermanent, subject to change, without existence, conditioned, worthless and subject to death.
More information on dhammā, read this post “What are Dhammā? – A Deeper Analysis“.
Saṅkhata dhatu (conditioned elements) are those whose arising and existence are influenced by one of four causes namely kamma (action), citta (consciousness), utu (temperature), and āhāra (nutriment). Nibbāna cannot be influenced by these four causes. Nibbāna is asaṅkhata dhatu (unconditioned element).
With metta, Seng Kiat
@inflib said: “Any thoughts on Nāgānanda International Institute for Buddhist Studies, Certificate Course in Pāli Language. They offer a one year program.”
There are many books and website that helps in learning Pāli language. Below are some websites for free Pāli learning book and guide to learning Pāli:
Pāli Grammar Book
1. Search for “The New Pali Course By Prof. A.P. Buddhadatta Maha Thera” in this webpage to download the book
2. Pali Primer by Dr. Lily De Silva
3. An Elementary Pali Course by Narada Thera
4. A Practical Grammar of the Pāli Language by Charles DuroiselleGuide to learning Pāli
Pariyatti Learning CenterWith metta, Seng Kiat
From the Book Beyond Mindfulness in Plain English by Bhante Henepola Gunaratana.
The Second Arupa:
The Base of Boundless Consciousness
To attain the second arupa, you must achieve full mastery over the first and then see its defects. It is still close to the material jhanas and it is less peaceful than the attainments above it. You reflect on these defects until they are real to you. Then the mind naturally develops indifference toward the first arupa and you turn your attention toward the second.
By completely surmounting the base consisting of boundless space,
aware of “unbounded consciousness” he enters and dwells in the base consisting of boundless consciousness.
You focus upon the consciousness that is aware of that boundless space. This consciousness is also boundless and even more refined. You advert to it as “boundless consciousness” or “simply as awareness, awareness.” Your object is awareness but you always keep that boundless, infinite nature in mind.
These are normal conscious thoughts and you turn to them again and again. You repeat to yourself over and over “awareness, awareness.” The hindrances are restrained and the mind enters access concentration. You continue to cultivate the counterpart sign that results. There follows a moment of complete engagement in the “base of boundless consciousness.”Hi inflib,
The following are the consciousness of the arupavacara (immaterial plane or formless plane) where the jhana are attained:ākāsānañcāyatana means sphere of infinite space
viññāṇañcāyatana means sphere of infinity of consciousness
ākiñcaññāyatana means sphere of nothingness
nevasaññānāsaññāyatana means sphere of neither perception nor non perceptionSee bottom for the meaning of āyatana.
In the sutta definition, the following jhana applies:
5th jhana is ākāsānañcāyatana
6th jhana is viññāṇañcāyatana
7th jhana is ākiñcaññāyatana
8th jhana is nevasaññānāsaññāyatanaThe 7th jhana is where the bodhisatta Siddhartha attained under Alara Kalama guidance and the 8th jhana is achieved under Uddaka Ramaputta during his search for Enlightenment.
With metta Seng Kiat
āyatana：1．’spheres’，is a name for the four immaterial absorptions; s．jhāna （5-8）．2．The 12 ‘bases’ or ‘sources’ on which depend the mental processes，consist of five physical sense-organs and consciousness，being the six personal （ajjhattika） bases; and the six objects，the so-called external （bāhira） bases – namely：
eye，or visual organ visible object
ear，or auditory organ sound，or audible object
nose，or olfactory organ odour，or olfactive object
tongue，or gustatory organ taste，or gustative object
body，or tactile organ body-impression，or tactile object
mind-base，or consciousness mind-object
