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“Mind immersing in rūpa” means to perceive “value” in rupa, which is based on avijja. Thus “avijja paccaya sankhara…(kamma)vinnana” happens.
People tend to take the face value of things to be real (because of avijja). Therefore they are trapped in samsara.
As Lal translates from Brahmanimantanika Sutta (MN 49):
“Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna, one cannot comprehend the real nature of pathavi, āpo, tējo, vāyo, bhūtā, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. (in any realm) in this world (sabba)”.
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As soon as the mind immerses in rupa (made of maha bhuta), names rupa, identification with rupa develops. It is then only a small step to identification as “my rupa”. So the Dhamma follower has to realize the true nature of rupa, which is ghost-like (bhuta).
If the mind does not immerse in rupa, joy of non-immersion or niramisa sukkha arises.If one perceived “patavi as patavi”, one has not understood the ghost-like nature, also immediately grasps such objects as “value” and the akusala mula PS can run.
You can often see people immersed in objects (rupa), thinking it is valuable, but not realizing the futility of all their efforts.
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Dear Saket, is there any reference source for your above statement? In the Tipitaka or a commentary?
Saket, as you say: “The real Bodhi Tree CAN NOT be destroyed by anything or anyone in the universe because it is the focal point of the Pure Immeasurable Buddha Energy.“
Therefore I wonder if the Bodhi tree in India can be the real one. Everything in this world will be destroyed. But as written in Wikipedia, why shall it happen so early for the Bodhi tree in India?
Wikipedia says, Jaya Sri Maha Bodhi is a twig-branch of the Bodhi tree in India. I guess the Jaya Sri Maha Bodhi was never destroyed?
With the understanding of this vipallasa, it also becomes clear why a sotapanna has few impurities left. He is attracted only by kama, but has (largely) grasped the anicca and anatta nature. Of course, the attraction of kama is quite strong, but it is no longer enough for strong apunnabhisankhara.
That does not really make sense: 4 vipallasa + 3 vipallasa?
Everywhere on this website it is stated that anicca, dukkha, anatta are lakkhana. The opposites are vipallasa?
The 3 types are ditthi, sanna, citta vipallasa. The 4 types are nicca, sukha, atta, subha. But only Pe 9 states those 4 types. Can you mention this in the post?
Lal, you said:
Four vipallāsa: asubhe subha, dukkhe sukha, anatte atta, anicce nicca.
Is it better to say: “Four characteristics…”? The term is also used in the table above.
About those characteristics/lakkhana one has three types of vipallasa: ditthi, sanna, citta.
Thank you, Lal!
You say:
Second verse:
The first vipallāsa (asubhe subha) leads to kāma raga. That is kāma upādāna.
The second vipallāsa (dukkhe sukha) leads to expectations of future existence (anāgataṁ bhava.) That is silabbata upādāna.
The third vipallāsa (anatte atta) leads to distorted views (viparīto diṭṭhi.) That is diṭṭhi upādāna.
The fourth vipallāsa (anicce nicca) leads to upādāna with the idea that pancupadanakkhandha is fruitful (khandhe attato upādiyati.) That is attavāda upādāna.
The first two vipallasa are not removed for a Sotapanna. Thus he/she still “enjoys” kama assada and bhava in general.
Third vipallasa is removed for a Sotapanna –> micca ditthi.
Fourth vipallasa is also removed for a Sotapanna –> sakkāya diṭṭhi or the wrong view that pancupadanakkhandha is fruitful.
Can you please translate some pieces?
Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. 8.2Ime cattāro vipallāsā apañcamā achaṭṭhā. 8.3Idañca pamāṇā cattāro āhārā.
9.1Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṁ kāmupādānaṁ. 9.2Dutiye vipallāse ṭhito anāgataṁ bhavaṁ upādiyati, idaṁ sīlabbatupādānaṁ. 9.3Tatiye vipallāse ṭhito viparīto diṭṭhiṁ upādiyati, idaṁ diṭṭhupādānaṁ. 9.4Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṁ attavādupādānaṁ.
10.1Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṁ abhijjhākāyagantho. 10.2Sīlabbatupādāne ṭhito byāpādaṁ ganthati, ayaṁ byāpādakāyagantho. 10.3Diṭṭhupādāne ṭhito parāmāsaṁ ganthati, ayaṁ parāmāsakāyagantho. 10.4Attavādupādāne ṭhito papañcanto ganthati, ayaṁ idaṁsaccābhiniveso kāyagantho.
As you say: “couldn’t be improved upon”. This is philosophical and inaccurate. The question is, what exactly is missing in terms of understanding? If all vipallasa about anicca/anatta are removed, what is left to do?
Is there a lack of panna in general? Or is there only a lack of panna regarding dukkha and asubha? That would have to be found out by means of tipitaka and commentaries.
The main content is also in Ps 1.8 (Vipallāsakathā).
... Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. 8.2Keci pahīnā, keci appahīnā? 8.3Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. 8.4Dukkhe sukhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno. 8.5Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. 8.6Asubhe subhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno. 8.7Dvīsu vatthūsu cha vipallāsā pahīnā. 8.8Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā. 8.9Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.
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There are 10 sanyogas. the Sotapanna has removed 3 of them. Remaining are: kāma rāga, patigha, rūpa rāga, arūpa rāga, māna, uddacca, avijjā.
What is not fully developed, is panna cetasika. Together with sanna vipallasa and citta vipallasa about dukkha and asubha the sekkha still perceives objects as desireable (kama, rupa, arupa/dhamma). Thus patigha and uddacca will be there (also based on māna). Avijja is there until panna is optimized.
