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Hello Vilaskadival,
we share the same observations. This seeing of the pancakkhandha is not easy to explain. Actually without this experience one will not understand the self-perception and how this can arise and pass away. The Buddha gave the perfect tool to make this clear. Thank you!
Can you please tell what is ajjhatha and bahida?
Hi Lal,
in my first post from July 23, 2018 at 4:12, I wrote:“…Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, api nu me taṃ, ānanda, anulomaṃ abhavissa ñāṇassa uppādāya: ‘sabbe dhammā anattā’”ti? ”
Here the last line in Pali says “sabbe dhamma anatta“: all dhamma are without substance or without essence. What is the meaning in relation to “a self exists”? Is it that a “self” would imply “essence”?
Could you please reply to that question?
This Pali-English dictionary translates atta as “oneself”:
atta : [m.] soul; oneself. || aṭṭa (nt.) 1. lawsuit; 2. watch tower; 3. a scaffold for workers. (adj.) (from aṭṭita:) grieved; afflicted.
https://www.budsas.org/ebud/dict-pe/dictpe-01-a.htm
This dictionary states
anattā (n. and predicative adj.) not a soul, without a soul. Most freq. in combn. with dukkha & aniccahttp://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:533.pali
There seems to be no difference between atta and attā. Both can lead to anatta or anattā?
In the post Anatta – the Opposite of Which Atta? it is stated that anatta is the opposite of atta, but not attā (with a long a). In the Anandasutta “sabbe dhammā anattā’”ti” has the long a in anatta. How is that possible?
Hi Lucas,
I think we could exchange a lot of opinions about the Goenka technique. But what does it help? It would help only if we could find any progress towards Nibbana. That is what I can not confirm.
When I started on Lals website I easily made progress and the satara iddhipada were at work all the time. Even today I read “old” posts and find new details I did not grasp before. Every day I think about the Dhamma and that is real bhavana as per the Buddhas teaching. Here is panna to be gained, which is needed to attain Nibbana. That’s all what I want. I can confirm to have reached a high level of niramisa sukha or nivana which is such a relief. This comes from real understanding and does not require much effort (at least not for me). Also this niramisa sukha does not go away, whether I sit every day for meditation or not. That is because real grasping of the unfruitful and dangerous nature of this world is forever. If you feel you can attain something with the Goenka technique, just do it.In the 10 day course they do not talk about the bigger worldview, the 31 planes of existence, paralowa/gandhabba, laws of kamma, san, the 10 sanyogas or anything closer related to the Tipitaka. But with the “Goenka-technique” they claim to attain Nibbana, which means to break the bonds to this world (sanyoga).
I cannot see how anyone without knowledge about the bigger worldview or what Nibbana is, knows what the goal is or how to get there. The “technique” just observes sensations, thus kaya sanna/vedana. It is said to stay equanimous regarding the sensations and not to get attached or distracted. There is no talk about the asubha nature of sansara. There is no panna to be gained. Instead it is envisioned as insightful to see these body sensations, as they arise and pass away. But this nature of arising and passing away is not seen in this “whole world” and also not the endless repetition within sansara. There is not talk about the dangers of sansara and the need to escape. Without this one will not have a motive to get started, except to attain a worldy peace of mind. All ditthis remain.
2 weeks after the course my mind was back to “normal distraction” although I meditated every evening. My wife and a friend experienced the same “fall back”. The satara iddhipada were not at work.
Can someone post a link to a sutta with explanation of tihetuka, dvihetuka, ahetuka patisandhi? Or can this topic only be found in the Abhidhamma?
In the chart above from SengKiat it is shown that the citta for patisandhi to the apayas have the unwholesome roots (lobha, dosa, moha). The higher realms are reached with the wholesome roots (alobha, adosa, amoha).
The stages of Nibbana also require the good roots (alobha, adosa, amoha). There are 6 roots and the Arahant gives up all six. How come that it requires the 3 good roots for magga phala?I think my deeper question is how a being in the apayas (e.g. an animal) can grasp a human bhava. The special question is how the monkey (the later Arahant) can grasp a tihetuka patisandhi with all three good roots (especially amoha). Where does tihetuka come from at the end of the animal bhava?
Thanks. That means if an ahetuka or dvihetuka patisandhi took place while grasping the human bhava, it is not possible to reach magga phala within that whole bhava.
Yes, clear. He must have worked towards Nibbana within the human bhava. Thus he transformed his ahetuka patisandhi to a tihetuka jathi within the human bhava, right?
Thanks to SengKiat and Lal!
There is this story about an Arahant, who likes to jumps over puddles. It is said, that he was a monkey in many lives before. It seems he came from the animal realm to the human bhava. Thus he could have only ahetuka patisandhi. Did he work within the human bhava towards tihetuka jathi and therefore attained magga phala?
@ inflib: What you describe is a mixture of satipattana and anapana bhavana. It removes defilements and thus it is kusala kamma. This should be done the whole day. After a while one will get rid of craving for various things (ragakkhayo Nibbanan). With metta bhavana one will ged rid of hate (dosakkhayo Nibbanan). With learning and comprehending the Buddha Dhamma incl. tilakkhana one will remove ignorance about the true nature of this “bigger world” (mohakkhayo Nibbanan).
