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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.
The sutta SN 56.35 says in the english translation: 100 spears and 3 times a day. That makes 300 spears a day.
Thank you, Lal!
How can we understand ditthi cetasika? I thought ditthi is a concept word (not ultimate reality), that means “how someone sees the world”. But as asobhana cetasika it colors the citta in a certain way and it is part of the ultimate reality. Can I interpret: “with that ditthi-color one cannot correctly see the world”?
Namarupa are generated via PS. But they are rupa, thus they belong to rupakkhandha, correct? Of course all we have experienced in our lifes also belongs to rupakkhandha. In the case of namarupa they come back to the mind as vipaka vinnana. Based on that experience we can add more vinnana and generate stronger nama rupa (again via PS).
Regarding the second question (Nibbana) my answer: Existence in all realms is based on bondage to rupa. Nibbana follows if one cuts off the bondage to rupa. Thus Nibbana is not another realm.
