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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.
Please also look at Vb6:
Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ — idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ”.
Tattha katamo saḷāyatanapaccayā phasso? Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—ayaṁ vuccati “saḷāyatanapaccayā phasso”.
Tattha katamā phassapaccayā vedanā? Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.
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San gets incorporated with namarupa-ja-salayatana, salayatana-ja-phasso. “Tiṇṇaṃ saṅgati phasso” is samphassa.I see that I should have questioned this long before. I was reading again the post
Dukkha Samudaya Starts With Samphassa-Jā-Vedanā. It is clear that vipaka vinnana will happen first, when the nimitta appears in a door-freed-process. But the mind will analyse the object/nimitta and therefore contacts the pancakkhandha via manasikara cetasika. Thus I think the start is “nāmarūpa paccayā salāyatana” where the mind adjusts the mindset in regard to gati/experience/memory.What is purpose of the steps “nāmarūpa paccayā salāyatana, salāyatana paccayā (san)phassō”, if the PS starts at “vedana paccaya tanha”? I think the purpose of namarupa is to bring in “the way I like to see the world”, therefore salayatana are triggered and sanphassa can happen.
Do arupavacara Brahma have bhava dasaka + vatthu dasaka?
I guess as they do not have kaya dasaka they also do not have utuja kaya, right?
