Tobi

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  • Tobi
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    For some, Abhidhamma analysis may be required to enter the Sacred Path Magga.

    So, entering the path is a concentration of desire, an activity that strives to be free from suffering.
    The power of the increasingly appropriate “Kusala Kamma” ensures the rule of an ever-more dominant, controlling force over individual progress.
    Depending on the type of desire (Tanha), it is sometimes kusala kamma, sometimes Akusala. The control faculties exhibited by these infinite Kammas are somewhat divided into particular groupings and exert their direct control over the senses and over purely mental states “mano” due to the relative powers and interactions between the resulting Kammas. We practice the right Kusala Kamma with the right Citta and Cetasika in an IPS with sankhara to reduce energies in the dhammā, Pañcupādānakkhandha.

    We need a concentration dominated by the desire for liberation and recognizing the natural nature of Anicca, Dukka and Anatta.

    Indrya, for example, are the control abilities created by Kusala Kamma. For example, they control the eye consciousness element and the entire sequence, as well as all six sense faculties to control Kāmaccandha.

    Chanda + Samadhi + Padhana + Sankhara

    We must cultivate the path of “Ariya Atthahgika Magga” and understand that the practice is part of the essence of the Buddha’s teaching.
    When a Noble Disciple, due to the nature of the root connections of his being, attempts to break the continuity of supposed causal relationships, he is plagued by a variety of undesirable characteristics that hinder any attempt to remain firmly and unshakably on the path. Such as “Pañca Nīvaraṇa”, Kāmaccandha, Vyāpāda, Thina Middha, Uddhacca Kukkucca and Vicikicchā. There are, of course, other groups of impurities like our Gati, Kilesas (asava), the attachments (Samyojana), tendencies/fermentations (anusaya), etc.
    To strengthen the conscious processes against their easy association with these obstacles, the Buddha recommended to the serious disciple the cultivation of a conscious and clear practice specifically aimed at achieving certain states of consciousness and the structure of which completely eliminates these obstacles.
    The Cultivation of Jhana as a Tool for Inhibiting the Five Obstacles. Jhāna are of value only when a noble person (Buddha, Arahant) in a Sangha teaches them to the Venerable Bhikkhus.
    However, more valuable and indispensable is the understanding of the Four Noble Truths/Paṭicca Samuppāda and Tilakkhana to cultivate the four Satipaṭṭhāna with the help of the Noble Eightfold Path to also reach Magga Phala as Puthujjana. One does not need jhāna to reach sammā samādhi.

    2 users thanked author for this post.
    in reply to: Why is the universe so cold? #48312
    Tobi
    Participant

    The four types of universes are WRONG!

    Brahmajālasutta DN1

    “The cosmos is neither finite nor infinite. The text does not specify what this is, but it may contain the view that the terms “finite” and “infinite” are not sufficient to describe the universe. Imagine a universe expanding at the speed of light. It is not infinite at any point, but since it is impossible to reach its end, it is not finite either.
    ‘nevāyaṁ loko antavā, na panānanto.
    2.20.4
    The ascetics and Brahmins who say this
    Ye te samaṇabrāhmaṇā evamāhaṁsu:
    2.20.5
    The cosmos is finite, are wrong,
    “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
    2.20.6
    as well as those who say it
    Yepi te samaṇabrāhmaṇā evamāhaṁsu:
    2.20.7
    The cosmos is infinite,
    “ananto ayaṁ loko apariyanto”ti, tesampi musā.
    2.20.8
    and also those who say that
    Yepi te samaṇabrāhmaṇā evamāhaṁsu:
    2.20.9
    The cosmos is both finite and infinite.
    “antavā ca ayaṁ loko ananto cā“ti, tesampi musā.
    2.20.10
    The cosmos is neither finite nor infinite.”
    Nevāyaṁ loko antavā, na panānanto’ti.
    2.20.11
    These are the four reasons relied upon by some ascetics and Brahmins to assert that the cosmos is finite or infinite.
    Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

    All of these four types of universes are false. Are wrong because a universe is conceived with “Anicca Saññā” and this understanding depends on our uppatti bhavaṅga and the “Kama Loka” with “Kāma Saññā” at the “Kāma Dhātu” stage. Each Citta arises from the initial Kāma-Dhātu stage with its characteristic “kāma saññā” and can then become even further defiling when Kāmaguṇa comes into play. Therefore, we can only understand these four types of universes with our “kāma saññā”.

    For example, if we have realized that the universe is infinite, by holding on to this thought we create “Ditthi” for infinity. What binds us to an expanding universe in the next life. Conversely, if we think the universe is finite, then we create something that leads to rebirth in a shrinking universe.

    If we do not reach for these four things, we will be freed from them.

    Therefore, we are not even able to understand another kind of universe like these four at the Kāma-Dhātu stage with Citta, Cetasika and Rupa, the three Paramattha.

    The purified state of mind will lead to a new reality. Nibbana is a “paramattha dhamma,” a different kind of reality.
    According to Abhidhamma, there are four types of reality.

    Citta paramattha
    Cetasika paramattha
    Rupa paramattha
    Nibbana paramattha dhamma

    As described in the analogy quoted by Yash, if there is no fuel, there is no fire in the universe, and that is exactly how one finds an Arahant after physical death in none of the three realms of Kama Loka, Rupa Loka, Arupa Loka because rebirth has stopped. Nibbāna, for me, therefore, means being freed from existential captivity or having erased the three (“san”>>”sam”) existential relationships. Liberation from samsaric captivity. It was very stupid of me to explain Nibbāna in the context of today’s sciences.

    Therefore, I understand that Nibbāna is applicable only to the path (Magga Phala). Since “Viññāṇa-energy”, with IPS, PS cycles, in the entity Mind, arises through tanha. This then gives rise to the desire for sensual pleasures and to become or not to become. Moreover, that then keeps us trapped in the samsaric web of relationships, like threads in a spider’s web. Threads are like the three “San”‘s.
    Therefore, I now see that achieving “final Nibbāna” is a purely mental phenomenon.

    Question: how good the English translation of the Sutta portion is
    Brahmajālasutta DN1, 3.1.3. The Cosmos is Finite or Infinite

    2 users thanked author for this post.
    in reply to: Why is the universe so cold? #48245
    Tobi
    Participant

    Thanks to both of you!

    I will also look at the Nibbana contributions again.

    in reply to: Universe – Sun and the moon #48107
    Tobi
    Participant

    The Drake Equation

    An estimate published in the Astrophysical Journal concludes that there may currently be dozens of radio-capable civilizations in the Milky Way, with 36 being the most likely number. The researchers consider this estimate, created using the so-called Drake equation, to be conservative.
    The Drake Equation (first proposed in 1961) is our best and only tool for answering this age-old question, even if it relies on things that are still very speculative.
    Our yellow sun, for example, is relatively unusual in a galaxy where red dwarf stars are the norm.
    Our location in a spiral arm is also something very special, far enough away from the center of our galaxy. So that suns can be formed that are active long enough and the density of matter is high enough, as well as the stellar mass distribution and the main sequence lifetime of stars. Without the direct influence of a black hole and much more.
    It is estimated that our galaxy reached its peak (in terms of star production) about ten billion years ago.
    I think 1000 for Cakkavala works very well as an average in our galaxy. Cakkavala, with a mountain Sineru. However, this does not mean that the 36 civilizations that exist there are not capable of cultivating other planets. That means around 1000 worlds with a Mount Sineru and perhaps 10,000 newly conquered terraformed planets.

    1000 billion stars sounds like a lot. But 7 billion people and no known Arahant or even 1000, also.

    In summary, the same conditions must be present to achieve the same results, and the conditions are very specific to our Earth. Maybe a 1000 in 100 to 400 billion chances. That would be an asymmetrical ratio of 1 to 100 to 400 million. That’s okay.

    But as I said, there is no point in studying the finer details of the universe. We want to end the creation of suffering.

    in reply to: The Big Bang May Have Never Happened? #47870
    Tobi
    Participant

    I add…
    For me, the goal inherent in sankhata/matter means Kāma Guna.

    Then we would have to agree with the Mahayanists, who always discuss Dependent Arising when discussing cause and effect?

    But would you agree with me if I said, “According to the Dhamma, it should be said that created causes have an effect through the creation of Kamma with the six “san“s? If that were not the case, Nibbana would not exist, or we would be unable to attain Nibbana.

    P.S.
    The funny thing is that in physics, t is used for time: t= time
    In the Dhamma, the word also has a t at the beginning, which creates time.

    in reply to: The Big Bang May Have Never Happened? #47854
    Tobi
    Participant

    Hello Yash RS,

    They say, “The fact is that time doesn’t actually exist at all!”
    Sorry, that is not right, in my opinion, because time exists.
    Time is a law of nature and it is related to the expanding space of matter and the idea or goal inherent in matter, which is controlled by Kamma Vipaka.
    With the essence spirit we can experience three types of time. These are future, present and past. Past, but only with “Abhinna powers” and kamma energy in the form of pancupādānakkhandha. Time is a component of saññā and is part of Anicca nature. Even an arahant experiences time.

    Time is not present in Nibbana. If that is what they meant, the statement is true again.

    1 user thanked author for this post.
    Gad
    in reply to: Told a little differently #46923
    Tobi
    Participant

    Hello Lal,

    I have to add. What a great job you are doing with this website. Since it is very difficult to convey knowledge, I can see this even in such a small text.

    Regarding answer 1.

    A small note: The question is whether the GANDHABBA can really see and hear when the human body does not trigger. Since Iddhi powers or the right Cittas must first be present or stimulated by Nama Loka/pañcupādānakkhandha. Otherwise, with Nakose you would always see immediately. I see it’s all very complex and not entirely clear.

     

    Buddha Dhamma is very deep!!

    in reply to: Told a little differently #46922
    Tobi
    Participant

    Hello Lal.
    Yes, I know, it should just show the trigger path, like an equation when you delete it. Starting from people.
    Otherwise, I would have had to write down the paṭisandhi path with direct birth. But you’re right that it doesn’t work that way.
    I should have written that too, that it always starts at point one. I need more Time. Sorry sorry

    I’ll send a picture; please post it.

    in reply to: The Big Bang May Have Never Happened? #46902
    Tobi
    Participant

    Dear Yash RS great question #46892

    Such questions often come me to mind, even though they shouldn’t. The Buddha said that if you are concerned with the universe, you cannot live the Holy Life.

    It’s funny. That they called the formula by Edwin Hubble constant because it is not so constant after all. Because instead of the 70km/(s*Mpc). You can use 60 as well because it always depends on which direction you look and what the mass distribution of two densely lying galaxies is. This is because they can show different values. So if the teacher asks whether you can also use the value 60 km/(s*Mpc). You can safely say yes, you can. It should also be noted. This is what the masses of physicists have postulated. Edwin Hubble said; “It looks more like,… “.
    The galaxies always stay in the same place. It’s just space-time that’s expanding. And the redshift? It is correct to the extent that the Big Bang is. ;-) There is nothing to shake about the mathematical formula, it is the work of a genius.
    Halton Arp, a former employee of E.H., had a whole collection of anomalies that contradict the redshift. See Wiki Halton Arp.

    (1.)
    As a Buddhist, I would answer this question like this. The question is not worthy of a noble man! And the question should be whether? How then does one access external matter? And the answer should be. By forming Gati, about this matter. And how do you form Gati? By using (Abhi) Sankhara over this outer Rupa, this thinking can further be rolled on… , leading to IPS and PS…. It’s a role . So how could a noble person care about Gati, about this far away Rupa? A noble person knows that “pañcupādānakkhandha is not mine.” The deeper meaning is with the inner and outer Rupa, she is with Nama and Rupa, connected in a deeper sense. But to understand the deeper meaning, we have to wait for further comments from Lal. So, the further away these galaxies are. The earlier beings began to think about these galaxies. It’s a rolling of thoughts that “area/31 Loka”. These thoughts with Gati that lead to an ārammaṇa. Which contains the entity spirit, and with the entity spirit, the thought arises. cittas. But since we don’t have a Gati for this matter, we can’t use it. And with the education and further development of our Gati. Let’s move further away from the Rupa/galaxies. So the ārammaṇa moves away from us. So we only have one Sanna for galaxy.
    Now, I have to go further.

    (2.)
    On the night the Buddha became enlightened, he gained the ability to see his past lives. And he went back millions of years. Why did he go back? To see the beginning? Which beginning? That of emergence, entity spirit. But he couldn’t see that beginning, for this beginning lies hidden in infinity. But we know that even with infinity, according to mathematics and philosophy, that a beginning is there. And this beginning, would it have to be the emergence of the entity spirit? And on the entity spirit, the thought citta arises. And Citta is so fast. You have to keep this in mind over and over again. Not even our great master, the Buddha, who could explain so well, could find an analogy for this speed of a citta. Because everything you see, for example, if you sit in a room and look at the entire room, are Citta, via Kamma Vipka. Kamma Vipaka is energy. And E=mc² says mass can become energy and vice versa.

    (3.)
    If we have Gati, for this Kamma Vipaka, it becomes ārammaṇa, which we bring in with Citta and the five aggregates. And the average person only has that Sanna. “Galaxy” and you can’t get it because we don’t have the Gati. Without san Gati, you could do anything. For time is an illusion that is connected with the pañcakkhandha and the Nama Loka and the quality of the mind, which is, so to speak, like a chameleon that looks on both sides of the Namarupa and acts between and with the Nama and Rupa.

    (4.)
    This Gati, which we would need to see the most distant galaxies, would have to be at least 15 billion years old and would have been formed by gods down to humans, with countless rolling cittas across several of the 31 realms.

    (5.)
    Light quanta are carriers of the ārammaṇa, and very distant ārammaṇa or galaxies require very old Gati. We find them in Nama loka. The energy of the light quantum is only sufficient for r0, which is why we cannot look further back to see even older galaxies. At this point, I can’t say exactly what this has to do with. Be it gravity or another type of energy that removes the energy from the light quantum or wave.

    (6.)
    To make it short,
    “we have to change the Lorenz factor, which leads to time dilation.” That means our mind has to enter the Arupa Loka, probably with jhanas that precede a previous intention, and out again in distant galaxies, into our world i.e. into the Kama Loka, area five.
    I read somewhere that in the Brahma world one day is like a thousand here and vice versa. But I’m not sure where it was.
    It’s all very abstract and shouldn’t be taken too seriously. But that’s how time travel works, and I wouldn’t try it; there’s no return ticket. :-P

    So it’s better to take the route to Nibbana about the four steps Magga Phala. :)

     

    P.S. Dear Ravi777,
    in which sutta does the Buddha say this; “Buddha said about Vivattha Kappa and Sanvattha Kappa – the periods in which this observable part of our universe (as well as the other part)”?
    I ask for the reference.

     

    1 user thanked author for this post.
    in reply to: Thoughts on the Absolute Truth #46438
    Tobi
    Participant

    Thank you very much Lal,

    for your detailed comment. May the blessings of the three gems be with all beings!

    1 user thanked author for this post.
    in reply to: Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda #45680
    Tobi
    Participant
    1.  gain about Kamaguna, I don’t know what it depends on exactly, whether it is Dhātus or something else, but I know that all of us, you, I, etc., have created Kamaguna ourselves.
    2. Vatthu by Hadaya Vatthu rhymes with Dathu, so they have a connection.
      Likewise Jhana and Bhavana.
    3. Our spirit, i.e. Nama, exists through attachment to Rupa, in a manifestation as Namarupa, which in turn is in a generated manifestation through (abhi) -sankhara. 
      There is no universe, we live in Tilakkhana. Or rather, we live in anicca, dukkha, anatta. This should be understood. We are a manifestation within a manifestation and we continue to change this manifested entity.
    4. And one thing I predict is that if there is an awakening in the next few years, it will be a collective, on the land surrounded by the seas. Just a feeling from me.
    in reply to: Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda #45650
    Tobi
    Participant

    Sorry TGS for not getting back to you until now but the time difference and work.
    “Can it be said that Kamaguna is a touch of Mara?”
    Can you explain to me exactly what you mean by Kamaguna being a touch of Mara?

    I think. There are guna as, buddha guna, dhamma guna and sangha guna. These are all qualities that take us out of samsara. Kamagunna, on the other hand, are qualities that keep us trapped in samsara. Since Mara is also something that tries to keep us in samsara, I made the connection to Kamaguna. Since Kamaguna is subjective and presents itself as a natural law in the background, I formulated it somewhat superficially.

    in reply to: Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda #45631
    Tobi
    Participant

    Hello Lal, 
    this post was written because I wanted to know what jhanic sukha means. I was not familiar with the term until then. 
    #45478 
    “P.S. “Rupa raga” includes, but is not limited to, jhanic sukha; ” Adherence to the Dhamma” is also contained in the Rupa Raga” 
    —————————————————————————————————————— 
    To analyze Ruparaga and Kārmaguna, I will use the approach via the Jhānas. 
    Even at the time of the Buddha, other ascetic traditions considered any kind of pleasure as something to be avoided, but after performing painful asceticism, such as that performed by the 5 ascetics before the Buddha’s awakening, the Bodhisattva discovered pleasure, even a certain type of pleasure, which is an important mental and physical factor in purifying and freeing the mind from attachment. 

    It was at this time that the Bodhisatta became aware. That the end of the spiritual path is achieved through pleasure and not pain, which involves a certain type of physical pleasure and spiritual joy.

    However, everyone agreed that sensual pleasures must be abandoned. To get to liberation. 
    Meditative jhānic states with breathing meditation only to suppress sensory perception should be avoided. Since they are temporary. 
    Jhānic states should be achieved through knowledge, wisdom (pañña).  
    Whether with breathing meditation or wisdom, the misunderstanding that is not present in the experience of the Jhānas is the movement of desire, the very inner movement in which sensory objects grasp and captivate the mind. 

    Both terms Bhavana and Jhāna mean meditation, in the deeper sense Bhavana means cultivation and Jhāna means immersion that is produced by strong concentration/samadhi. 
    Kāma and Kāmaguna as well as Rupa Raga are related and are always related to the Rupa and Kāma Loka. Kāmaguna is always dependent on the Kāmi stage of rebirth and also anusaya, which makes Kāmaguna seem subjective. 
    In order to enter the first Jhāna, one must clearly recognize the danger in Kāma. The practitioner, when he enters the first Jhāna and dwells in it, is indeed separated from the attachment and desire for sensual pleasures, that is, the basic tendency of ordinary perception (M I 504), and not from sensory experience. The separation from desire and attachment to sensual pleasures and other unwholesome states of mind must result from insight into the nature of Tilakkhana, i.e. anicca, dukkha, anatta, and understanding of the four noble truths. The desire for sensual pleasures is a basic tendency of an un-liberated mind that sees sensual pleasures as satisfying and desirable. 
    I have not been able to find anything in any description of the first Jhāna that mentions that one is separated from the Indriyas, the āyatanas associated with the five senses, or from the Kāma-Guṇas, so it is safe to say that one assumes that one is cut off from the sensory experience during this period by a deepening of the mind (samadhi). Kāmaguna are the five objects of the senses, they are the cause of the emergence of desire, hatred and delusion. Kāmaguna are the qualities of sensual pleasure, they exist with strong and weak qualities that can lead to attachment, a kind of natural subjective bondage and influence on sensory experiences from Mara’s world.
     
    Chat GPT:(M I 504
    The sutta you are looking for is the Mahāsatipaṭṭhānasutta (The Great Discourse on the Basics of Mindfulness), which is contained in the Majjhima Nikāya (The Medium-Length Speeches). It is the 10th speech in this collection and begins on page 504 of the Pali Text Society’s Volume I12. 
    In this sutta, the Buddha teaches the four basics of mindfulness: the body, the feelings, the mind, and the spiritual objects. He explains how to observe them in meditation and how they lead to the realization of the four noble truths12. 
    END ChatGPT 

    Binoculars Analogy: Meditation is like using binoculars. The binoculars are the mind and the object in our case is a “bhikkhu explaining a Dhamma concept”. Listening carefully to the bhikkhu is like pointing binoculars (mind) at an object, the more attentive we are, the sharper the image in binoculars becomes. We focus with the adjusting wheel on the binoculars, up to the point where the image is totally sharp, that is Samadhi. The eight magnification levels that binoculars possess are the Jhāna steps. Each level also has a better movement stabilizer, which is shown by calming the mind the higher one is on the Jhāna level. 
    We only need the first 4 stages for a Dhamma concept. By zooming in on the object, we let the mind in this case cling to the Dhamma concept. Which causes the bad Ditthis to dissolve and we understand the concept clearly. Unpacking the binoculars and removing the protective caps is equivalent to removing the obstacles (nīvaraṇas). 
    To reach the first jhanas. The mind must also be cleansed of the obstacles (Nīvaraṇas). Jhānic sukha has an important role on the path to liberation and it also helps to overcome the craving for sensual pleasures (kāma raga), which is one of the ten fetters (samyojana). It prepares the mind for the development of wisdom (pañña), which arises from insight into the three characteristics of all phenomena (anicca, dukkha, anatta).

    cetaso upakkilese paññāya dubbalīkaraṇe (Lal, how would you translate this phrase that occurs in many suttas in connection with meditation/mindfulness?) 
    Suttas:  The Sampasādanīyasutta (DN 28) / Devadahasutta (MN101)   and many more. 
    The five “nīvaraṇas” hinder the clear recognition of the nature of experience, which hinder the acquisition of knowledge and insight. There are five: (i) sensual desire (kāmacchanda), (ii) hatred (vyāpāda), (iii) sluggishness and drowsiness (thīna-middha), (iv) excitability and fear (uddhaccakukkucca), and (v) doubt (vicikicchā). It is impossible to enter the trance states or attain liberation if these obstacles are not overcome. A mind that is not cleansed of these obstacles cannot see clearly. 
    Jhānic sukha is a term that refers to the happiness or joy experienced in the states of deepening (jhāna). Jhāna are meditative states in which the mind becomes calm, focused, and clear. There are four subtle jhānas (rupa jhāna) and four formless jhānas (arupa jhāna), which differ in their factors and objects. 
    Jhānic sukha is one of the factors of the first jhānas, along with initial and sustained thinking (vitakka and vicara), joy (piti) and one-pointedness or concentration (ekaggata). Sukha is the psychological counterpart of piti, the physical feeling of bliss or intoxication. Sukha is a feeling of contentment, well-being and gratitude. You don’t need anything more than what prevails in the present moment. One is free from physical or mental pain (dukkhaṃ domanassaṃ) or pleasure (sukhaṃ somanassaṃ) associated with the desire for sensual pleasures (kāmūpasaṃhitaṃ) 
    Jhānic sukha disappears in the second jhāna, where only piti and ekaggata remain. 
    In the third jhāna, piti also disappears, leaving only ekaggata and a feeling of equanimity (upekkha). 
     
    In the fourth jhāna, upekkha also disappears, and only ekaggata remains. 

    The formless jhānas no longer have any factors, but only different objects: infinite space, infinite consciousness, nothingness and neither perception nor non-perception.

    Jhānicpīti (spiritual joy) and Sukha (physical pleasures) are the key elements for deciphering in order to understand the path to liberation. These two factors (nīrāmisa pīti and nīrāmisa sukha) that characterize the first and second jhāna (pīti is also one of the initial factors of the third jhāna), pleasure and joy are thus the factors that involve neither desire nor attachment. On the contrary, they can only arise by encountering the world of phenomena without attachment. When one recognizes the true nature of Tilakkhana of phenomena, that is, the unreliability, fruitlessness and lack of substantiality of all phenomena, Jhānicpīti and Sukha are born. 

    In addition, it is the attainment of jhānicpīti and sukha that allows the mind to completely abandon the desire for sensual pleasures (kāmacchanda) and the latent tendency (anusaya) to seek this kind of pleasure. 
    Thus, the teachings of the Buddha Gotama were a rejection of asceticism and also of other ideas and practices, such as those taught by Āḷāra Kālāma and Uddaka Rāmaputta. 
    However, Jhānic pīti (and sukha) are not cut off from sensory experience independently of the five sensory fields of sensual pleasure, since they arise from the clear recognition of the danger of sensory satisfaction. When one recognizes the danger and true nature of sensual pleasures, one can enjoy experiences without unwholesome states of mind such as clinging, aversion, etc. From this it can be deduced that sensory contact can take place without desire, pleasure and aversion, even before reaching awakening and over a longer period of time and not just as a momentary experience.   
    I would argue that this happens during the experience of the Jhānic states. The experience of phenomena without these falsifications of the mind enables the mind to find pleasure, not in sensual pleasures, but by recognizing the true nature of the phenomena of this world with its 31 realms. 
    Samphassa-jā-vēdanā are spirit-made feelings that result from attachment to or aversion to a sensory object. They are not the result of kamma vipāka, but of taṇhā (thirst) and upādāna (clinging). 
    For example, when one sees a friend, one may have a feeling of joy, which is a samphassa-jā-vēdanā. When one sees an enemy, one can have a feeling of hatred, which is also a samphassa-jā-vēdanā. When you see someone you don’t know, you can have a neutral feeling, which is also a samphassa-jā-vēdanā. 
    Samphassa-jā-vēdanā are mind-made feelings that are produced with the five aggregates “rupa, vedanā, saññā, saṅkhāra and viññāṇa” with PS. We do not cling to “physical objects”, but to our “spiritual impressions” or “rūpakkhandha”, which are stored as pañcakkhandha in the Namagotta.

    Cakkhuñca paṭicca rūpe ca uppajjāti cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā” are only part of the more general statement “saḷāyatana paccayā phasso; phassapaccayā vedanā what Samphassa-jā-vēdanā is… 

    In my opinion, the first four Jhānas are capable of “Samphassa-jā-vēdanā” to delete/overwrite these storages, which are based on the three types of vedanā and are stored in the pañcakkhandha in the Namagotta. 
    Thus, the first Jhāna points the way to awakening/ahrant-hood and awakening is the elimination of Gati, Anusaya, asava, Tanha….which includes Samphassa-jā-vēdanā. So Jhānas are used to remove impurities and are related to Ja-vedanā. 
     
    Bing(ChatGPT);” 
    • The sutta you are looking for is the Mahāsaccakasutta (The Greater Discourse to Saccaka), which is contained in the Majjhima Nikāya (The Medium-Length Discourses). It is the 36th speech in this collection and begins on page 246 of the Pali Text Society’s Volume I12. 
    • In this sutta, the Buddha tells of his quest for enlightenment, his struggles with the five obstacles and the five aggregates, his attainment of the four jhānas and the four noble truths, and his challenge to Saccaka, the son of a nigaṇṭha (Jaina), who tries to refute him12. 
    End ChatGPT” 
     
    According to the Jain ascetics; 
    Pleasure cannot be gained by pleasure; Joy can be gained through pain (sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ). For if joy could be obtained through pleasure, then King Seniya Bimbisāra of Magadha would attain joy, as he dwells in greater joy than Venerable Gotama.

    The Sutta Cūḷadukkhakkhandhasutta (The Shorter Discourse on the Mass of Suffering), which is contained in the Majjhima Nikāya (The Medium-Length Speeches). It is the 14th speech in this collection  
    But the Buddha told Klar that he remains in bliss longer and is therefore more fortunate than the Jain ascetics. So it is up to Jhānicpīti and sukha, which goes hand in hand with the calmness of the mind. But this only applies in the Kama and Rupa areas, where the beings have sensory pleasure. 
    However, jhānicpīti (and sukha) are independent of the five strands of sensory pleasure (but not cut off from sensory experience), since it arises from the clear recognition of the danger of sensory satisfaction. Jhāna are like tools, used incorrectly they do more harm than good. 
     
    Jhānas 5 to 8 are certainly to be used for the removal of the “attachment to the formlessness Arupa Loka”. 
     
    There is no need to be afraid if one has cultivated Anariya Jhānas. Since, in my opinion, Jhāna is not cultivated, but used to cultivate certain Citta, Cetasika and pañcakkhandha, which only becomes noticeable in the Pathisandhi moment. Cultivation without proper purification and understanding of Dhamma is therefore the use of Anariya Jhāna <br /><br /><br /><br /><br /><br />
    So, with the right understanding of Pure Dhamma, we can free ourselves from these attachments and states of mind. In which, with the help of the Jhānas, we cultivate the right Dhamma/Dhammā, which reduces the attachment to this world with its 31 realms, which even leads to the detachment of the Buddhadhamma when attaining Ahranthood.

    Not quite. 
    The Buddha surprisingly said; “Even if a noble disciple has insight into the true nature of sensual pleasures, this insight is not sufficient to make the mind feel disillusioned and disenchanted by sensory satisfaction and to abandon aversion to its transgression or abandonment. It is not enough to know how things really are in order to achieve liberation.

    (SN 35.28

    That is, “wisdom” (paññā) and “clear vision” (sudiṭṭhaṃ) of (experience) “as it is” (yathābhūtaṃ) cannot completely transform the mind. 
    According to this Sutta, the cognitive ability is not sufficient to eradicate the tendencies of desire. We need the arūpa samāpatti, those who are considered to be the four recesses of the Incorporeal Sphere. They are an extension of the four depressions of the Fine Body Sphere (rūpa-jjhāna) and are sometimes referred to as the fifth to eighth depressions. The arūpa samāpatti are achieved through meditation on the absence of physicality and form, leading to a state of complete calm and stillness. They dissolve the “I” illusion and are seen as a means of overcoming suffering and achieving Nibbāna.

    Could you say that Kamaguna is a touch of Mara?

    Could it be that with Jhana Bhavana, we are trying to emit/produce a “pabhassara citta”?

    I hope I’m not so far off the mark and “I’ve hit the nail on the head” as we say. In any case, I hope for a lot of comments whether negative or positive, but even the negative ones will have a positive effect. To get more insight into the Dhamma that has not been heard in this world before.

    Tobi
    Participant

    Hello Lal,

    Supplement, answer to post #40356 Number 3

    I would like it if your analogy with the chair lit by a candle, the dark room and the flashlight used a phosphorescence instead of the candle: So the chair has a phosphorescence. Thus dhammā would be equated with phosphorescence. So the more kamma viññāṇa was involved, the longer the chair glows. You can see him until the energy fades. He’s still there after fading but we can’t see him. Or you can recall him again by shining a flashlight on him. The flashlight then stands for the fact that the mind sends a request to nāmalōka. The strength of the request is then decisive for the afterglow of the chair………back with…(mananca paticca dhammeca uppajjati mano vinnanam)

    For those who don’t want to google for phosphorescence. Phosphorescence is the property of a substance that glows in the dark after exposure to (visible or UV) light. The cause of phosphorescence is the radiative deactivation of the excited atoms and molecules

    in reply to: Does citta have spatial location? #45026
    Tobi
    Participant

    Yes, I talked above about two 100% identical streams of life and whether they are in one place… I am sorry

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