Forum Replies Created
-
Posts
-
What I also see in the Kusalaniddesa of Vb 6 is what is needed for Nibbana: the lokuttara kusala citta. That is the citta with panna:
“…Tattha katame kusalamūlā? Alobho, adoso, amoho.
Tattha katamo alobho … pe … adoso … pe … amoho? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ— ayaṃ vuccati “amoho”. Ime vuccanti “kusalamūlā”. …”
There are more kusala citta:
maha kusala citta,
rupavacara kusala citta,
arupavacara kusala citta,
but the link to panna is not shown. So we have kusala (or punnabhi) citta leading to good birth.PS: I just see there are more maha kusala citta explained, some of them have a link from amoho to panna (Tattha katamo amoho? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi— ayaṃ vuccati “amoho”.).
I think this sentence is misleading: “… Therefore, a moral person who has not comprehended Tilakkhana, when they generate alobha/adosa/amoha would still have lobha/dosa/moha ‘on the side, not directly.” (P.S. We could say they are there as anusaya, not coming to the surface)”
A normal person doing a good kamma will do it with the good roots. But this person still does not comprehend the Tilakkhana and thus avijja is present even in the good (punnabhi) sankhara. Avijja is not a cetasika. It is not knowing the truth and therefore the absents of pannindriya.
Agreed, then this has to be corrected: #2 in kusala mula PS
“…One is born in the apāyā or dugati (and also subjected to suffering even when born in good realms) due to bad gati arising mainly due to lōbha, dōsa, mōha. The akusala-mula PS operates when actions, speech, and thoughts occur with these three root causes …”The akusala mula PS operates even with the good roots of alobha, adosa, amoha. As Paṭiccasamuppāda Vibhaṅga Vb 6 says:
“Tattha katame avijjāpaccayā saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.”Thus the akusala mula PS operates with the six roots.
If pannindriya cetasika is part of the citta the kusala mula PS operates.That means the #6 in the post Cetasika (Mental Factors) needs to be written as: “There are 25 sobhana cetasika (beautiful mental factors) that appear only in punnabhi citta. …”
A sobhana citta is not always kusala, but always punna.
What does “vinipatika” mean? The word “vinipāta” means “a place of suffering or bad falling” according to this dictionary: https://glosbe.com/pi/en
In which realm are vinipatika deva? Cannot find it in the table?
The girl was a deva in a past bhava. YT link: දෙව්ලොව විස්තරය – පෙර භවය දකින දරුවෙකු විසින් Buddhist Heaven
Lals comment is in this thread: post on Boy Who Remembered Pāli Suttas for 1500 Years
Yes, agreed. But mano sankhara belong to vipaka citta and do not generate kamma. Dasa akusala means bad kamma. Thus the term mano sankhara is somehow misleading; the term “micca sankappa” is better (“wrong thoughts with intention”).
Of course Paṭiccasamuppādavibhaṅga includes the 3 categories mano …, vaci…, kaya sankhara for the PS step “avijja paccaya sankhara”. One needs to know the context in which the term mano sankhara is used.
Is dasa akusala defined in the Tipitaka as immoral mano, vaci, kaya sankhara? When I see the post Dasa Akusala/Dasa Kusala – Basis of Buddha Dhamma -2 there is no term like this. Many sutta are mentioned there.
Really crazy to see these people in the videos how they recall the past events with accuracy. Got goose bumps.
All explanations regarding those 2 paccaya are on page 4-6.
Can you look at the Pali version of Patthana 1.1.2 Paccayaniddesa? It should give a more clear view.
That is why you better write the sentence: “Pancupādānakkhandhā are based on past experiences we adhere to.”
What is with the disliked things? We also cling to anger and angry sankhara can start anytime we get the trigger presented.
What is with the things we cling to with moha/avijja? For example some people kill a fly with a swat whenever they see a fly in the room. They do not hate the fly , but have the habit to kill this “useless and annoying thing”.
I think #11 is still wrong in the post Āsava, Anusaya, and Gati (Gathi).
“The seven types of anusaya can give rise to four types of āsava.
Ditthānusaya and vicikiccānusaya arise from ditthāsava.
Kāmarāgaanusaya and paṭighanusaya arise from kamāsava.
Bhvarāganusaya arises from bhavāsava.
Avijjānusaya and mānanusaya arise from avijjāsava.
One cannot REMOVE the other three āsava until one removes ditthāsava at the Sōtapanna stage.”The first sentence is correct, but then follows “…anusaya arise from … asava”, which is wrong. Correct is: Asava arise from anusaya.
