[Tobias G]

This explanation is better: We do kusala kamma via kusala mula PS and that reduces the ability (the “hook”) to operate the akusala mula PS. When the hook is totally removed every kamma bhava is a dud.

[Tobias G]

You said: ” … – Viññāṇa dhatu has namagotta PLUS kammic energies, i.e., those energies below the suddhatthaka stage.”

I agree. But those energies are namarupa and that is not mentioned in the kusala mula PS (just “nama”).

[Tobias G]

Agreed, even for the Sotapanna the akusala mula PS will operate at cuti moment.

Do you say that new kamma bhava is accumulated while doing kusala kamma? And this (kusala) kamma bhava is grasped via akusala mula PS at the cuti moment?

We should remind us that kusala kamma is neither dark nor bright with neither-dark-nor-bright results, it is kamma that leads to the destruction of defilements. Thus kusala kamma will not add to kamma bhava. That is the reason it is not mentioned in kusala mula PS.

[Tobias G]

Even for kāmāvacarakusala it is stated as:
Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo”

Same as lokuttara kusala: no kammabhava, just registry in mind.
All punna kamma operate the akusala mula PS and generate rebirth. When removing defilements the kusala mula PS operates (starting from sotapanna anugami?). Can it be that lokuttara kusala means that path factors are fulfilled and magga phala is reached? There it is mentioned:

Tattha katamo alobho …pe… adoso …pe… amoho? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ

[Tobias G]

“chaṭṭhā” means sixth, hence the sixth ayatana or manayatana.

[Tobias G]

What means Upāsaka?

[Tobias G]

Is fear part of dosa (or any other cetasika)?
(I am not really fearful but jumpy when something happens suddenly. Therefore I ask.)

[Tobias G]

In terms of Abhidhamma one does akusala kamma always with those four cetasika:
mōha (ignorance), ahiri (shamelessness), anottapa (fearlessness in wrong), uddhacca (restless mind).

So we see, moha is always part of extending the journey in samsara.

[Tobias G]

PS starts with the part “pati + icca” (getting attached to an arammana with like or dislike, until namarupa are established with vinnana paccaya namarupa), then it goes on with “sama + uppāda” (creating new bhava/existence, from namarupa paccaya salayatana). The step namarupa paccaya salayatana starts again with a similar object (arammana), hence sama uppada happens if not controlled with panna/sati etc.
Namarupa are in the middle and contain objects of attachment. Whenever we contact similar objects those namarupa show the way how we like to “see” the object. Thus we get attached and add more fuel (san).

[Tobias G]

Understood, but I need to ask again:

Katame dhammā anidassanaappaṭighā?
Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho;
yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammā­yata­na­pariyāpanna­ṁ; asaṅkhatā ca dhātu
— ime dhammā anidassanaappaṭighā.

“Dhammā anidassanaappaṭighā” means
– the mental khandhas
– OR a rupa that belongs to dhammā­yata­na or to Nibbana?

[Tobias G]

What is the translation of this part: “…yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammā­yata­na­pariyāpanna­ṁ; asaṅkhatā ca dhātu— ime dhammā anidassanaappaṭighā.“

[Tobias G]

Katame dhammā anidassanaappaṭighā? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammā­yata­na­pariyāpanna­ṁ; asaṅkhatā ca dhātu— ime dhammā anidassanaappaṭighā.

There are the khandhas. Those are anidassanaappaṭighā.

[Tobias G]

I mean upacara/anuloma samadhi is needed, not jhana. But is there any hint in the Tipitaka if more is required to realize Anagami/Arahant? I think such a distinction is not made there.

[Tobias G]

Lal, I agree with your assessment about the distortion of the Sadhamma. Nevertheless one point from this discussion seems to be that before sotapatti learning and comprehension of the Dhamma is needed but after stream entry more formal meditation is required in order to get to deeper samadhi. That is what I also realized on my own. The question remains: how deep? Upacāra samādhi or appanā samādhi (..jhana)?

[Tobias G]

Is the shopping list just namarupa (not dhammā with energy)? And does it operate as aññamañña PS, … nāmarūpapaccayāpi viññāṇaṁ..?

from Vb 6

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