[SengKiat]

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

[SengKiat]

@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) āhāra

See 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.

[SengKiat]

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.

[SengKiat]

Here is the part of the sutta that @Embodied said:
Middle Discourses 99 Majjhima Nikāya 99
With Subha Subhasutta
Link location at Suttacentral

Answer 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.

[SengKiat]

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

[SengKiat]

@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

[SengKiat]

@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 Duroiselle

Guide to learning Pāli
Pariyatti Learning Center

With metta, Seng Kiat

[SengKiat]

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.”

[SengKiat]

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 perception

See 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 neva­saññā­nā­sañ­ñāyata­na

The 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

[SengKiat]

Hi @Vince

You may read about Ven. Waharaka Abhayarathana Thero’s Biography in Brief by clicking the link.

There is also an article on My expereinces with Ven Waharaka Thero from nirvanadhamma.com.

There are no English Dhamma book (beside Pure Dhamma Essays in Book Format) but only Sinhala Audio CD by Ven. Waharaka Abhayarathana Thero.

With metta, Seng Kiat

[SengKiat]

Akvan said: “Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo”

Please read The Living Plant Chapter for an understanding on why it needs to be abstained from.

Akvan said: “Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo”

Please read Misbehavior under “Inappropriate items” for an understanding on why it needs to be abstained from.

Seng Kiat

1 user thanked author for this post.

Jittananto

[SengKiat]

@firewns – Striaght answer to the question is you either end up an Arahant or a Buddha. There is no half way change from a Sotapanna to a Buddha. As a Buddha needs to perfect the ten paramitas, which takes 100,000+ eons to perfect them.

You may want to read the Arhat and Bodhisattva: Roles and Aspirations with Reference to the Stages of Path for a better understanding of the training of both paths.

Hope this helps.

With metta, Seng Kiat

[SengKiat]

@Embodied say:

I’ve a meditation corner at home and i’m thinking to put there kind of an “altar” , but i’m not sure about what to put on it.

This website “Where To Place Your Buddha Statue” suggests where you can setup your “altar”.

With metta, Seng Kiat

[SengKiat]

Thanks @Siebe for your comment.

From the Pali Text Society dictionary the meaning of “asāraka” is as below:
Asāraka，（adj．） [a + sāraka] unessential，worthless，sapless，rotten

Thanks to Lal comments below, I have make corrections to the meaning of some words. (27Jan2018)

Below are the lists of 40 contemplation objects:

For the aniccānupassanā, 10 listed below:
Anicca (anicca) as contemplation of anicca.
Disintegrating (paloka) as contemplation of anicca.
Fickle (cala) as contemplation of anicca.
Perishable (pabhaṅgu) as contemplation of anicca.
Impermanent (addhuva) as contemplation of anicca.
Subject to unexpected change (vipariṇāmadhamma) as contemplation of anicca.
Non-existence (vibhava) as contemplation of anicca.
Conditioned (saṅkhata) as contemplation of anicca.
Worthless (asāraka) as contemplation of anicca.
Subject to death (maraṇadhamma) as contemplation of anicca.

For the dukkhānupassanā, 25 listed below:
Dukkha (dukkha) as contemplation of dukkha.
Disease (roga) as contemplation of dukkha.
Boil (gaṇḍa) as contemplation of dukkha.
Dart (salla) as contemplation of dukkha.
Calamity/misfortune (agha) as contemplation of dukkha.
Affliction (ābādha) as contemplation of dukkha.
Plague (īti) as contemplation of dukkha.
Disaster (upaddava) as contemplation of dukkha.
Fear (bhaya) as contemplation of dukkha.
Menace (upasagga) as contemplation of dukkha.
Without protection (atāṇa) as contemplation of dukkha.
Without shelter (aleṇa) as contemplation of dukkha.
Without refuge (asaraṇa) as contemplation of dukkha.
Full of wretchedness (ādīnava) as contemplation of dukkha.
Root of calamity (aghamūla) as contemplation of dukkha.
Murderous (vadhaka) as contemplation of dukkha.
Moral corruption (sāsava) as contemplation of dukkha.
Prey of Māra (mārāmisa) as contemplation of dukkha.
Subject to birth (jātidhamma) as contemplation of dukkha.
Subject to ageing (jarādhamma) as contemplation of dukkha.
Subject to ailment (byādhidhamma) as contemplation of dukkha.
Subject to sorrow (sokadhamma) as contemplation of dukkha.
Subject to lamentation (paridevadhamma) as contemplation of dukkha.
Subject to despair (upāyāsadhamma) as contemplation of dukkha.
Subject to defilement (saṃkilesikadhamma) as contemplation of dukkha.

For the anattānupassanā, 5 listed below:
Anatta (anatta) as contemplation of anatta.
Lowly (para) as contemplation of anatta.
Empty (ritta) as contemplation of anatta.
Despicable (tuccha) as contemplation of anatta.
Void (suñña) as contemplation of anatta.

First look at the dukkhānupassanā and the 24 objects (beside dukkha) described suffering.
Then look at the aniccānupassanā and the 9 objects (beside anicca) described without satisfaction.
Then look at the anattānupassanā and the 4 objects (beside anatta) described without refuse.

If you look carefully, all the terms are adjectives which is to denote a quality of the thing named, to indicate its quantity or extent, or to specify a thing as distinct from something else while “non-self” is a noun that does not fit into the category.

With metta,

Seng Kiat

[SengKiat]

Greetings!

There is a likelyhood of a mistake on the Pali text from Sutta Central or Tipitaka on “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā“ at the location SC22 which listed Asārakatoti as anattānupassanā which should be aniccānupassanā as seen from the “Paṭisambhidāmagga-aṭṭhakathā – Sariputta” text.

In the “Paṭisambhidāmagga-aṭṭhakathā – Sariputta” text on page 318 it is mentioned that the aniccānupassanā has the following:

Paññāsāti ‘‘aniccato palokato calato pabhaṅguto addhuvato vipariṇāmadhammato asārakato vibhavato saṅkhatato maraṇadhammato’’ti ekekasmiṃ khandhe dasa dasa katvā pañcasu khandhesu paññāsaṃ aniccānupassanā.

At the end of the “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā” at “SC26” it also mentioned “Paññāsa aniccā­nu­passanā;” which means “50 of the khandha’s aniccā­nu­passanā objects” and thus confirmed that there should be 10 aniccānupassanā objects.

So, Asāraka should be a aniccānupassanā contemplation object. @Akvan also pointed out in above post that he did not see Asāraka in the lists of anattānupassanā which should be a aniccānupassanā.

With mettā,

Seng Kiat

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