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Here is the dowload link for the book “The Path of Discrimination (Patisambhidamagga) by Nanamoli (2009)“.
The relevant text in Pali from Sutta Central is “Paṭisambhidāmagga Paññāvagga 3.9. Vipassanākathā“.
Greetings @C.Saket,
As the name Arahant imply that when the Arahant passes away they will not be in this world of 31 realms, so all other questions are not relevant except “What is the difference between the two ?”
The different between Panna vimutti and Cheto vimutti is as stated below:
vimutti：’deliverance’，is of 2 kinds：deliverance of mind （ceto-vimutti，q．v．） and deliverance through wisdom （paññā-vimutti，q．v．）．The best example is the two chief deciples of the Buddha, Ven. Sariputta (by panna vimutti) and Ven. Mongallana (by cetto vimutti). The main difference is in the method of bhavana where one gained liberation through wisdom (panna vimutti) and the other by cessation of mind (cetto vimutti).
With Metta,
Seng Kiat
Hi @siebe,
Please read the post Assāda, Ādīnava, Nissarana – Introduction which explains the danger (adinava).
With Metta,
Seng Kiat
@Siebe Re: DN28§7
He is refering to these two segments :
https://suttacentral.net/pi/dn28#20
https://suttacentral.net/pi/dn28#21Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṃ tatiyā dassanasamāpatti.
Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti. Etadānuttariyaṃ, bhante, dassanasamāpattīsu.
Siebe said:
it is said: “One sees, hears, smells, tastes, makes body contacts, or a “dhamma” comes to one’s mind. These do not “just happen”; they happen due to reasons (causes). They come about due to kamma vipāka”.
Hi Siebe,
Kamma vipaka is the resultant citta of the 15 out 18 ahetuka citta (7 akusala vipaka (unwholesome resultant), 8 kusala vipaka (wholesome resultant), and 3 kiriya (functional)). Thus there are 7 vipaka citta which is due to akusala ahetuka citta and 8 vipaka citta which is due to kusala ahetuka citta from our five senses (see, hear, smell, taste and body contact). For example if you see someone which is a close friend which you like, you will extend good will and friendly smile (kusala vipaka citta) towards that friend. But if that person is not a close friend and is one which you do not like then your action may be hostile towards that person (akusala vipaka citta). As you can see, the friendly or hostile action towards the person depends on conditions which are past experiences that provides a result (vipaka).
As all ahetuka (without root) citta are kammically indeterminate (abyakata), they do not consitute a good or bad kamma.
Fundamental knowledge of Abhidhamma on citta, cetasika, rupa and piticca sumuppada would be helpful in understanding dhamma.Hope this helps
Seng Kiat
This is how I understand Nibbana.
Nibbana is a state of unconditioned which means that there is no cause and effect taking place and thus after parinibbana will not be in this world as this world of 31 planes of existence still belongs to the conditioned world with cause and effect.
Nibbana is also called vimokkha which has 3 form of liberations through the comtemplation/understanding of Tilakkhana (anicca, dukkha, anatta) and they are: 1. by understanding anicca gives the conditionless (or signless) liberation (animitta-vimokkha), 2. by understanding dukkha gives the desireless liberation (apanihita-vimokkha), 3. by understanding anatta gives the emptiness (or voidless) liberation (suññatā-vimokkha).
Ashta Vimoksha is in Sanskrit and in Pali is attha vimokkha
The 8 liberations (attha vimokkha) occur frequently in the texts (A. VIII, 66; D. 16, etc.) and are described as follows:
“There are 8 liberations, o monks. Which are these?
(1) ”Whilst remaining in the fine-material sphere (rūpī), one perceives corporeal forms: this is the first liberation.
(2) “Not perceiving corporcal forms on one’s own person, one perceives corporcal forms externally: this is the 2nd liberation.
(3) ”By thinking of the beautiful, one is filled with confidence: this is the 3rd liberation.
(4) “Through the total ovcrcoming of the corporeality-perceptions, the vanishing of the reflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea ‘Unbounded is space’, one reaches the sphere of unbounded space (ākāsānañcāyatana) and abides therein: this is the 4th liberation.
(5) “Through the total ovcrcoming of the sphere of unbounded space, and with the idea ‘Unbounded is consciousness’, one reaches the sphere of unbounded consciousness (viññānañcāyatana) and abides therein: this is the 5th liberation.
(6) “Through the total overcoming of the sphere of unbounded consciousness, and with the idea ‘Nothing is there’, one reaches the sphere of nothingness (ākiñeaññāyatana) and abides therein: this is the 6th liberation.
(7) “Through the total overcoming of the sphere of nothingness, one reaches the sphere of neither-perception-nor-non-perception (n’eva-saññā-nāsaññāyatana) and abides therein: this is the 7th liberation .
(8) “Through the total overcoming of the sphere of neither-perception-nor-non-perception, one reaches the extinction of perception and feeling (s. nirodha-samāpatti): this is the 8th liberation.
These, o monks, are the 8 kinds of liberation.”
For (1-3), s. abhibhāyatana; for (4-7), s. jhāna; for (8), s. nirodha-samāpatti.
By (3) is meant the attainment of the fine-material absorptions (jhāna, q.v.) by means of concentrating the mind on perfectly pure and bright colours as objects of the kasina (q.v.). According to Pts.M. this mental state is produced also by concentrating the mind on the 4 sublime states, i.e. all-embracing kindness, compassion, sympathetic joy and equanimity, in consequence of which allbeings appear perfectly pure and glorified, and thus the mind turns to the beautiful.
