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Thus, the verse from @maker 2.11 in the Mahā Satipatthāna Sutta is intended from the perspective of a Paṭisotagāmi.
If one is aware of the sequence above, one can train the mind to recognize purana and nava kaya as it happens. One then sees through the “magic trick”. Of course, all this only makes sense after one has attained sotapatti. In addition, a good understanding of abhidhamma is very helpful.
For example, I can perceive that the PS step “vedana paccaya tanha” is being reached and that the mind is virtually forced to move on to upadana. Then I practice preventing that progression. Sometimes it works, sometimes I still go with the flow.
Can you explain the word components of ‘upādāya‘ and ‘upādāna‘? The “upā”-part is in both words.
The other question is, how could the disciples figure out or put together the Abhidhamma theory 200 years after the Buddha’s passing? I would think a Buddha is needed to see and explain all those details.
Please take a look at the #2 in the sutta:
But the single mass of water at that time was utterly dark.
The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.
After a very long period had passed, the earth’s nectar curdled in the water.
Why were stars, moon and sun not there? Day and night also not there? It does not make sense to me.
Please see #11:
11. In the Tipiṭaka, it says the usual progression of one’s character (gati) buildup is dāna (giving), sila (moral conduct), bhāvanā (mostly loving kindness towards others), and culminating in paññā (wisdom).I thought bhāvanā is meditation/vipassana. Can someone explain?
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Lal said:
- The Deva asked, “How did you cross the flood”? and the Buddha answered, “By neither landing nor grasping to something (that was floating), I crossed the flood.”
What means “landing” in relation to kama dhatu, kama sanna, kama sankappa…? I guess it is the purana kamma stage. But how can the Bodhisatta avoid kama dhatu (with kama sanna)?
Now I understand, Lal. If we look at Vb 6, we see that only in the first section Suttantabhājanīya is the PS mentioned (starts with “Avijjāpaccayā saṅkhārā…”). Then come sections with causes/conditions (paccaya, hetu, sampayutta, aññamañña), as well as various akusala citta and kusala citta. But the terms “akusala-mula PS” or “kusala-mula PS” are not mentioned. Thus, “paṭicca samuppāda” always means the process that leads to rebirth (even within one lifetime).
So “doubt” would be similar. It would also fit better in the text: Kalahavivāda Sutta – #3.
This dictionary says:
kathaṅkathī : [adj.] one who is doubtful.Lal, you say “In a few suttas, the Buddha gave an overview of the universe. He said our solar system is one of an uncountable number of planetary systems (cakkavala).”
Can you please say where the Buddha states that there are uncountable numbers of cakkavalas?
I know what you mean, Lal.
The Arahant still perceives the “altered rupa” as “sweet” or “tasty” (that is “distorted sanna”), but does not attach to it. The puthujjana will attach, if there is suitable gati.
The problem is really with the words, especially compared with the two posts mentioned at #47715.
Regarding your question above: Yes, the attachment of the puthujjana is due to saññā vipallāsa.
The new post Purāna and Nava Kamma – Sequence of Kamma Generation states that an Arahant has saññā vipallāsa or “distorted saññā”.
#9:
- The mind of anyone born a human (including an Arahant) starts at the kāma dhātu stage. That physical body (and the brain) will automatically present to the mind an “altered rupa” instead of a “true representation of the external rupa.” That is why a “distorted saññā” (e.g., the sweetness of sugar) arises in an Arahant as well as for a puthujjana.
That is against the statements in this post: Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra
#14: … All vipallāsa go away entirely only at the Arahant stage.
It is strange that the “sweetness of sugar” is called “distorted sanna.” But vipallasa is about not fully grasping the true nature of this world in relation to ditthi, sanna, citta. Can someone clarify?
I would also like to attend the meeting.
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