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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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Understood, but then it makes not much sense to engage in mundane satipattāna or anāpānasati when a person is still a puthujjano with wrong worldviews. Nowadays, however, most seekers do this, they engage in walking and breathing meditation and think that this will lead to something enlightenment-related. They simply lack the complete worldview and dangers of samsara. They lack dukkha sacca and understanding of Nibbana.
The best way is to learn Buddha Dhamma and remove micca ditthi, get a basic understanding of tilakkhana/PS/cattari ariya sacca, become a Sotapanna (Anugami). After that one can start satipattāna and anāpānasati. Is this view too extreme?
Link to the text: Ānāpānasati – Overview
Under #10, MN 118 is discussed.
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.”
- Translation: “Ānāpānasati (Bhāvanā), when developed and cultivated, fulfills the four sections of the satipaṭṭhāna (Bhāvanā.)
“Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi.”
- Translation: “I do not teach this Ānāpānasati (Bhāvanā) to those who do not have (sammā) sati.”
………
The above means that only a Sotapanna or higher can start the correct Ānāpānasati, because he/she has samma ditthi (and samma sati). Does this apply also to satipattāna as anāpānasati fulfills satipattāna?
