Forum Replies Created
-
Posts
-
Dukkha is “actual suffering” (physical pain and mental suffering) and the “danger of suffering” in the future (dukkhaṁ bhayaṭṭhena).
(Abhi)sankhara are the cause for all dukkha, because the sankata that a beings creates via abhisankhara will bring only suffering (in the long run). That is sankhara dukkha.
The question remains, why those two extra categories of dukkha (dukkha dukkha, viparinama dukkha)? Is it because not all vipaka is based on (abhi)sankhara of that certain being but based on conditons in this world? The world is made by sankhara/sankata of uncountable beings, thus a single being will experience bad vipaka based on the result of all sankhara (which we call “planet earth”).
Lal, you say:
One type of dukkha-dukkha (physical suffering) is vipaka.
– The other type of mental suffering, “domanassa vedana,” may arise due to the above vipaka vedana. That is absent in an Arahant, even though the first would still be there.——————-
If sankhara dukkha arise later as vipaka, then those will be dukkha dukkha, right? Same for viparinama dukkha; it comes in as vipaka vinnana and would generate domanassa vedana. That means all would be dukkha dukkha. How to distinguish?
As you said there is mental and physical suffering.
How do I feel saṅkhāra dukkha, both ways? Is saṅkhāra-dukkha the mental stress e.g. when maintaining the body?
Is dukkha-dukkha also both types, I feel physical pain and suffer also mentally about my sickness?
But dukkha-dukkha can also be stress via vipaka.
I have trouble distinguishing that.Thus this “chemical base” + gandhabba (patisandhi vinnana) is the “origin of life” with a dense body. It is only that modern science does not know the gandhabba is required, right?
You did not answer this:
What is spontaneous reproduction of “certain humans” and “certain beings in the lower realms”?That is what Lal translates in the post Kukkuravatika Sutta (Majjhima Nikāya 57) – Kammakkhaya:
#12: Neither Dark nor Bright Kamma
“And what, Puṇṇa, is an action that is neither dark nor bright with the neither-dark-nor-bright result, action that leads to the destruction of defilements (and asava/anusaya)? Such volitions (cetana) abandon actions that are dark or bright with dark-or-bright results. Such an action (kamma) is neither dark nor bright with a neither-dark-nor-bright result. Therefore, such actions lead to the destruction of defilements (and asava/anusaya). They do not lead to rebirth in any realm.)”
Understanding of tilakkhana leads to “complete disinterest”, which is virago –> nirodho, that means one cannot give priority to worldly things and stops akusala mula PS. The mind does not attach anymore. When I feel this disinterest it also becomes joy and tranquility, that is niramisa sukha.
Abhidhamma explains how the world is made and how it functions. The mind must understand that every birth leads to old age, suffering, death (Paticca Samuppada). With this understanding the mind needs to judge if it is good to be reborn. There comes the conclusion that it makes no sense to do so, which is expressed as tilakkhana.
Hello Tobi (Tobias?),
I see what you mean. Dosa can be overcome with metta. One can be trapped in dosa mindset. When you understand more and deeper dhamma concepts you gain knowledge and dosa will not appear that much. Even the effects of metta bhavana will be enhanced. So both work in the same right direction.
As add-on relief try to forgive those bad persons and ask for forgiveness from your side. That will also calm your mind. At the beginning it may not be easy but the more you try the better it will get.
By the way, the aim of real Buddhist meditation is to contemplate Dhamma concepts and to compare one’s own experience for validity. This creates real understanding and trust in the teaching. With understanding the defilements will vanish.
Regards,
Tobias / HeiligenstadtThe Pali dictionary above says:
pīḷana : [nt.] oppression; injury; damageSo pilana includes (mental) distress but also injury, damage. That is the burdensome nature we experience via pancakkandha during life. This experience is mostly not as wanted (anicca) which leads to dukkha(dukkha).
This Pali dictionary says:
vipariṇāma : [m.] change.
aññathā : [adv.] otherwise; in a different way.Sutta Central says:
vipariṇāma : change (for the worse), reverse, vicissitude
aññathā : in a different manner; otherwise (than, ablative); in the wrong way, falselyBoth words mean change or change for the worse?
Can it be that during existence aññathā is just change (which is annoying)? E.g. I watch out of the window and see cars and people passing by. Although I can watch it for a while it will become annoying after some time. This change causes dukkha and can be subtle. That is how Waharaka Thero explained it. This “otherness” or change is burdensome (pilana). Therefore the pancakkandha are burdensome or to experience the world is dukkha.Then the question is, what category is physical pain? Such pain is a change for the worse, it can lead to “destruction” or vaya of the person. Thus it can be viparinama dukkha. If not destructive it is aññathā or dukkhadukkha.
Lal said above: “.. In between the birth and death, a sankhata exists (tithi). However, it undergoes unexpected change (aññathā), and that gives rise to Dukkhadukkhatā. That is expressed by, “titthassa sankata lakkhanan, dukkha dukkhata“.”
That is against the statement in e.g. Introduction -2 – The Three Categories of Suffering, #1:
“Vipariṇāma-dukkha arises when rupa (both internal and external) change against our liking….”
Thus, change against our liking or unexpected change is aññathā, which causes dukkhadukkhata. This was also explained by Waharaka Thero in a YT video, the change to another (unwanted) state causes dukkhadukkha.
This is also valid in case one gets sick or injured, both are unwanted changes and cause dukkhadukkha.
