Forum Replies Created
-
Posts
-
Cuti patisandhi is a door freed process. The mind will advert to the kamma, kamma nimitta or gati nimitta. See page 138 of the CMA.
That means only haddaya is needed to rebirth linking. Every being has that.No, my question was regarding your post Akusala Citta and Akusala Vipāka Citta.
You may add to #4 that it is about akusala vipaka citta. The manodvaravajjana citta is just functional. Or you may mention it that way.
I think it is remarkable that there is no akusala vipaka directly via the mind door or via dhammā. That means only coarser rupa can give akusala/kusala vipaka (coarser than namarupa/dhammā).
The reply from Seng Kiat should give the answer: all six are called dhammārammaṇa. Thus it is clear, that a dhammā is cognized by the mind door process with a manodvaravajjanacitta.
Please see manual of Bhikkhu Bodhi, page 179:
Analysis by way of individuals (ahetuka/duhetuka, guide to § 24)“…nor can such beings attain absorption either by way of jhanas or the path …”
Is this another option to distinguish between ahetuka/duhetuka and tihetuka patisandhi? But what is here “absorption”? Samadhi can be of many kinds.
@ Lang: sometimes a line of a favorite song comes to my mind door. But after a short moment I notice that my mind starts to sing along in silence. If I do not stop there I start singing aloud.
Lal, I think that is the solution as explained in the manual: “... its function then is to advert to the object appearing at the mind door. ...”
Based on that mind door input the mind has to deside how to react. The difference to the pancadvara resultant cittas is that the mind door adverting citta is only functional (not kusala/not akusala).
The process is explained on page 163 in the Bhikkhu Bodhi manual.
Yes, Lang. Every thought that just comes to the mind “out of the blue” is such a dhammā. The mind must come into contact with the outside world to start the thought process …then sanna, vedana, sankhara, vinnana follow or many more citta vithi. The mind never acts based on nothing/no input.
I had a look on page 43 of the manual. I guess for the mind door input it is No. 17 manodvaravajjanacitta, or right column (29) – mind door adverting citta.
This is active in a pancadvara event as well as a mind door event (two functions). See guide to §10.Where does this idea of censoring some versions of Buddha Dhamma come from?
Who is behind the proposal? Is Sutta Central involved or a group in Sri Lanka?The text at CEYLON TODAY was published on May 21 2021. Is that still a draft?
In #1 of the updated post on akusala mula PS it is said:
“One is born in the remaining “good realms” or sugati (and also experience mundane sense pleasures) due to good gati due to alobha, adosa, amoha. The kusala-mula PS operates when actions, speech, and thoughts occur with these three root causes..”But punna abhisankhara are part of akusala muala PS as long as there is avijja (“not knowing/understanding the four noble truths”). That is explained in Vb 6 as “kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā”. So it means the good roots of alobha, adosa, amoha still keep one bound to samsara as long as there is avijja.
Punnabhisankhara become kusala only with understanding of the four noble truths.Please see Dhp 372
Natthi jhānaṁ apaññassa,
paññā natthi ajhāyato;
Yamhi jhānañca paññā ca,
sa ve nibbānasantike.Does this verse say that jhana is needed to gain wisdom?
Ok, understood. Namarupa does not mean pancakkandha. As seen in Vb 6 it is really rupa not the imprint of rupa as in rupakkandha.
Can you explain what is meant with this part of akusala mula PS:
“Tattha katamo upādānapaccayā bhavo? Bhavo duvidhena— atthi kammabhavo, atthi upapattibhavo. Tattha katamo kammabhavo? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro— ayaṁ vuccati “kammabhavo”. Sabbampi bhavagāmikammaṁ kammabhavo.
Tattha katamo upapattibhavo? Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo— ayaṁ vuccati “upapattibhavo”. Ayaṁ vuccati “upādānapaccayā bhavo”.”
This PS step is twofold: kammabhavo and upapattibhavo. Is this the link to your last posts of kamma generation?
Lal, you did not answer my questions. Is there a PS for “getting a glass of water from the kitchen”? Why shall this be the wrong way of looking? That is a question many people will have when looking deeper into the matter. You said in the post Idappaccayātā PS that even to build up a citta requires 16 super fast PS cycles. I think also Waharaka Thero said all in this nature happens based on PS.
Of course we have a vipaka kaya and some vipaka will happen to us during life. But we have to live that life and to act which is again based on PS. Is this PS not described in Abhidhamma?
Regarding namarupa: Vb6 explains the generation of namarupa as “Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? Atthi nāmaṁ, atthi rūpaṁ. Tattha katamaṁ nāmaṁ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho— idaṁ vuccati “nāmaṁ”. Tattha katamaṁ rūpaṁ? Cattāro mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ— idaṁ vuccati “rūpaṁ”. Iti idañca nāmaṁ, idañca rūpaṁ.”
That means pancakkandha. When one builds vinnana for a future activity that will be stored in pancakkandha or namarupa (as mind made image). The mind will recall this image from pancakkandha later and act upon again. That is how a being moves forward from one jati to another jati even during life. We fall from one situation into another and perceive this as continuous life.
If we talk about the transition to a new bhava at patisandhi the new bhava is grasped at the step upadana paccaya bhavo. Vb 6 states:
“Tattha katamo upādānapaccayā bhavo? Bhavo duvidhena— atthi kammabhavo, atthi upapattibhavo. Tattha katamo kammabhavo? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro— ayaṁ vuccati “kammabhavo”. Sabbampi bhavagāmikammaṁ kammabhavo.Tattha katamo upapattibhavo? Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo— ayaṁ vuccati “upapattibhavo”. Ayaṁ vuccati “upādānapaccayā bhavo”.”
