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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.
Can you explain how to type these special letters for Tipitaka English, like the “a” with a line above?
Is there a PS sequence for functional behavior (kriya)?
e.g. at work I have to think and take decisions. That also requires sankhara, vinnana, namarupa (visuals, concepts), phassa, vedana, neutral tanha, neutral upadana …leading to occupational bhava…jati..
Thus ingredients of a PS cycle are involved.I was searching trough the posts but cannot find the passages. So I explain it here.
It is said several times here on the website that a gandhabba is under stress while staying in paralowa. On the other side I remember a doctor who was out of his physical body for some days (coma). He came to a “good location” in paralowa with a “partner” (which was actually his sister, as he found out later). So here we can see that it is not necessarily a stressful stay in paralowa. Also it can be that gandhabbas go into a dream like state which feels timeless. All together I would not say that gandhabbas are really stressed while in paralowa.Non, that is the problem. How can a punna kamma be done with avijja which is lower level moha (that is a cetasika)?
That is clear, but not in terms of Abhidhamma and cetasika. Punnabhisankhara should not contain asobhana cetasika.
Hi Lal,
on May 14 you wrote:
“Yes. Moha is a cetasika. Avijja is not moha, but a reduced form of moha.When one does punna kamma, it is the avijja cetasika that is involved (unless one has comprehended Tilakkhana, in which case it becomes a punna kiriya, without kammic consequences).”
Avijja is not a cetasika, moha is. Anyway, how can one do punna kamma with avijja, when this good act involves sobhana cetasika? Are the citta vithi mixed: sobhana/asobhana citta vithi?
