Forum Replies Created
-
Posts
-
The new post Purāna and Nava Kamma – Sequence of Kamma Generation states that an Arahant has saññā vipallāsa or “distorted saññā”.
#9:
- The mind of anyone born a human (including an Arahant) starts at the kāma dhātu stage. That physical body (and the brain) will automatically present to the mind an “altered rupa” instead of a “true representation of the external rupa.” That is why a “distorted saññā” (e.g., the sweetness of sugar) arises in an Arahant as well as for a puthujjana.
That is against the statements in this post: Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra
#14: … All vipallāsa go away entirely only at the Arahant stage.
It is strange that the “sweetness of sugar” is called “distorted sanna.” But vipallasa is about not fully grasping the true nature of this world in relation to ditthi, sanna, citta. Can someone clarify?
I would also like to attend the meeting.
1 user thanked author for this post.
Understood, but then it makes not much sense to engage in mundane satipattāna or anāpānasati when a person is still a puthujjano with wrong worldviews. Nowadays, however, most seekers do this, they engage in walking and breathing meditation and think that this will lead to something enlightenment-related. They simply lack the complete worldview and dangers of samsara. They lack dukkha sacca and understanding of Nibbana.
The best way is to learn Buddha Dhamma and remove micca ditthi, get a basic understanding of tilakkhana/PS/cattari ariya sacca, become a Sotapanna (Anugami). After that one can start satipattāna and anāpānasati. Is this view too extreme?
Link to the text: Ānāpānasati – Overview
Under #10, MN 118 is discussed.
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.”
- Translation: “Ānāpānasati (Bhāvanā), when developed and cultivated, fulfills the four sections of the satipaṭṭhāna (Bhāvanā.)
“Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi.”
- Translation: “I do not teach this Ānāpānasati (Bhāvanā) to those who do not have (sammā) sati.”
………
The above means that only a Sotapanna or higher can start the correct Ānāpānasati, because he/she has samma ditthi (and samma sati). Does this apply also to satipattāna as anāpānasati fulfills satipattāna?
One more I found: Paticca Samuppada is pati+icca + san+uppada. The second part san+uppada is explained as “san arising”.
If we see san as adding, then it could be ok, because we add new bhava with the akusala mula PS.
Thanks Lal! Bhikkhu Bodhi says a pure octad is a kalāpa.
Also in §9 same page he mentions 4 modes of origin of rupa: kamma, citta, utu, ahara. Can you explain those modes? How can the link to javana citta be understood?
Ok, “bhuta” is there in abhidhamma, e.g. Vb1.
Do you have a reference to “suddhāṭṭhaka” in the commentary?
When i search at Suttacentral, does it also search in pali abhidhamma pitaka? There are many results for bhūta in sutta pitaka.
Then understanding about Suddhāṭṭhaka is not that important for progress on the path, right?
The higher entity is bhūta. The manual from Bhikkhu Bodhi starts with bhūta. I do not find the word suddhāṭṭhaka (the search function does not properly work in the pdf). I guess the bhūta element is in the Tipitaka?“Mind immersing in rūpa” means to perceive “value” in rupa, which is based on avijja. Thus “avijja paccaya sankhara…(kamma)vinnana” happens.
People tend to take the face value of things to be real (because of avijja). Therefore they are trapped in samsara.
As Lal translates from Brahmanimantanika Sutta (MN 49):
“Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna, one cannot comprehend the real nature of pathavi, āpo, tējo, vāyo, bhūtā, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. (in any realm) in this world (sabba)”.
2 users thanked author for this post.
As soon as the mind immerses in rupa (made of maha bhuta), names rupa, identification with rupa develops. It is then only a small step to identification as “my rupa”. So the Dhamma follower has to realize the true nature of rupa, which is ghost-like (bhuta).
If the mind does not immerse in rupa, joy of non-immersion or niramisa sukkha arises.If one perceived “patavi as patavi”, one has not understood the ghost-like nature, also immediately grasps such objects as “value” and the akusala mula PS can run.
You can often see people immersed in objects (rupa), thinking it is valuable, but not realizing the futility of all their efforts.
2 users thanked author for this post.
Dear Saket, is there any reference source for your above statement? In the Tipitaka or a commentary?
Saket, as you say: “The real Bodhi Tree CAN NOT be destroyed by anything or anyone in the universe because it is the focal point of the Pure Immeasurable Buddha Energy.“
Therefore I wonder if the Bodhi tree in India can be the real one. Everything in this world will be destroyed. But as written in Wikipedia, why shall it happen so early for the Bodhi tree in India?
Wikipedia says, Jaya Sri Maha Bodhi is a twig-branch of the Bodhi tree in India. I guess the Jaya Sri Maha Bodhi was never destroyed?
