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Yes, niramisa sukha is the better “pleasure”. But you can only realize this when you walk a good distance on the path or are at least Sotapanna Anugami. Also, the realization that immersion in rupa is suffering comes only then.
Sexual conceptions are obviously a widespread problem. This can also only be seriously addressed from Sotapanna level. Then one contemplates more deeply about the functioning of paticca samuppada or the mind, citta, cetasika, … And only then the mind can slowly grasp the uselessness of sex (form/rupa, contact/phassa …), although the perception will still be distorted for a while (sanna vipallasa). All this has to be thought through to understand the nature.
I think what is missing, is a clear overview about the different entities the mind creates: dhammā, namagotta, namarupa, gati, vinnana, kammabijja, kammavinnana, kammabhava, pancakkhandha ….
As we know there are only 4 ultimate entities: rupa, citta, cetasika, Nibbana. Thus these words above are just different terminologies for “mind made things”.
The sutta says: “manañca paṭicca dhammē ca uppajjāti manōviññāṇaṃ“. The mind comes into contact with dhammā which lead to manovinnana. I use the word dhammā to include all possible mental objects. The question is, how much energy do those objects contain?
There are several pancadvara citta vithi, some of them have javana citta, some not. But all pancadvara citta vithi are followed by manodvara citta vithi with javana citta. Therefore if the mind contacts the world with any of the six senses, javana citta in manodvara citta vithi combine nama and rupa and “store the result” as pancakkhandha. If it is just an imprint of an event (vipaka vinnana) the dhammā are so fine, that we cannot speak of energy. If it is more (kamma vinnana), the dhammā contain energy, what we call kammabijja, gati … In any way it is anidassana appaṭigha rupa (=dhammā).
These dhammā are reference points for the mind, which compares the objects with them, recognizes and reacts accordingly. Recognition is colored according to the existing “old dhammā” (gati) and therefore leads to akusala PS. If the current object is a memory, old feelings are also incorporated into it and mixed with current gati. The mind refers everything perceived again and again to itself, stabilizes itself with it and also separates itself from the environment or forms an I-perception. Through the self-reference also the impression arises that one is in the possession of the truth.
Lal, your explanation is very good and helpful. You say:
- Kammic energy created in the first javana citta can bring vipaka in this life only. But #2 through #6 can bring vipaka in future lives, and #7 can bring vipaka only in the next life.
- That means javana citta #2 is strong enough to bring vipaka in future lives. But it is NOT ENOUGH to bring a rebirth (called “janaka kamma.”) Thus, kammic energy generated in javana citta #2 with mano sankhara can ONLY bring vipaka DURING A LIFE in future lives, i.e., it cannot give rise to a rebirth.
What is the source of this? Is that described in Abhidhamma Pitaka?
Thank you LayDhammaFollower and Daniel for your efforts!
@Daniel: Ich bin der Schreiber der anderen deutschen Webseite. Hoffe, du erreichst viele Suchende mit deinen Texten!
Hello Jaro,
I read my own lines above after those 5 years and I must say I described that very well at the time. What has happened since then? Well, my mind has become very calm, various unwholesome social contacts and behaviors no longer exist, the Buddha Dhamma is understood in greater depth. My faith in the Buddha, the Dhamma, the Sangha is unwavering. In endless loops, I see people engaging in the same misconceptions and subsequent deeds. During meditation I often stay longer in samma samadhi with bliss. This is because one grasps the uselessness of all sankhara.What has remained of Akusala? Very few desires (chocolate, good coffee, Asian food), now and then some annoyance and irritation. I do not watch TV, but sometimes still a movie or documentary. Under pressure, Uddhacca and Mana still appear. I can use my energy specifically for tasks and I hardly get distracted. Depression became impossible.
Since I have to take care of a family and also secure their future, I have too little time for Dhamma. But I contemplate even during car rides about just experienced situations. I can really meditate only on weekends, the approach is as described above 5 years ago :-)
Unfortunately Ajahn Sona follows the breathing meditation. Also they translate all key words from Pali to English.What I don’t know from the puredhamma website is the representation of the world with the central mountain “Sineru” and the other realms around it.
Only a few people are able to understand Bhudda Dhamma (panna indriya must be well developed). Most people think, speak and act in irrational way depending on existing kilesa. Your uncle seems to be bound by silabbata paramasa (a sanyoga). That is difficult to overcome. In my experience, few seek truth. But this is a must.
Please see the post Jhāna, Jhāya, and Jhāyi – Different Meanings
#2: “…Note that jhāya means “to meditate,” jhāyi means “meditator,” and jhāna refers to a specific meditative state. …”
#3 says: “…Translated: “Jhāyī“ means to “meditate.” What are the different types?
Jhayi is the meditator, right? And jhaya means “to meditate“.
Please see the post Samādhi, Jhāna, and Sammā Samādhi.
#8 says:
“…But there are Paññāvimutta Arahants who had not cultivated jhāna but attained the Arahanthood in relatively short times. However, they also get to the fourth jhāna briefly at the moment of Arahant magga phala, but they need to practice jhāna to get into jhāna at will. …”How is it possible to get to the fourth jhana if jhana is not cultivated?
Abhidhamma manuals say that citta and cetasika arise and cease together (ekuppada and ekanirodha). How can this be seen in relation to the nine stages of a citta where obviously cetasika come in step by step?
Thanks, that makes sense now.
You should use this translation in the post Introduction -2 – The Three Categories of Suffering, #9.What is the Buddha Jayanthi Tipitaka edition? I will use this text above in the German website.
Lal, can you please translate those lines in Pe 5 Hāravibhaṅgapañcamabhūmi?
Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṁ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṁ, vipariṇāmadukkhatāya dukkhatāti aññathattaṁ ca saṅkhatalakkhaṇaṁ, dukkhadukkhatāya ca dukkhatā
This is about the three sankhata lakkhana and the correlation to the three types of dukkha. I cannot see how dukkha-dukkha is linked to vaya lakkhana.
It is very clear to me, that an external input triggers vipaka vinnana.
“Cakkhuñca paṭicca rūpe ca uppajjāti cakkhuviññāṇaṃ.”Dukkhasamudayasutta (SN 35.106) says:
“…Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Phassapaccayā vedanā; …”When vipaka vinnana is established “tiṇṇaṁ saṅgati phasso” happens. Only then “phassapaccayā vedanā” follows. How does “tiṇṇaṁ saṅgati phasso” happen? Samphassa is “contact with defiled gati”. Thus mind incorporates san/gati into the cittas with the help of manasikara/cetana cetasika. That requires suitable namarupa. I don’t understand why salayatana can be bypassed in this case. Is this not PS?
You said:
“A key point is that cuti-patisandhi takes place in a citta vithi that starts with an arammana coming to mind. Thus the starting point in PS is “vedana paccaya tanha.”That seems not right. There is at least (sam)phassa-ja-vedana before vedana-ja-tanha.
