[Tobias G]

Are those jataka reliable sources?
Are they entirely in the Tipitaka or are there more rebirth stories outside the Pali Canon?

[Tobias G]

See Ja 120:

“… Then the king had the sixty-four men bound and sent for the queen. And she confessed to having had guilty converse with the men. Then the king ordered off all the sixty-four to be beheaded.

But at this point the Bodhisatta cried out, “Nay, sire, the men are not to blame; for they were constrained by the queen. Wherefore pardon them. And as for the queen—she is not to blame, for the passions of women are insatiate, and she does but act according to her inborn nature. Wherefore, pardon her also, O king.”

Upon this entreaty the king was merciful, and so the Bodhisatta saved the lives of the queen and the sixty-four men, and he gave them each a place to dwell in. …”

The Bodhisatta says the queen is not to blame because she acts as per her inborn nature (asava/ditthi/gati). But that means a murderer is also not to blame because he just acts according to his gati/ditthi. It is a strange judgement from the Bodhisatta.
Also the Bodhisatta sees all woman as insatiate.

[Tobias G]

Can you add a Tipitaka reference for idappaccayatā PS?

[Tobias G]

Yesterday I tried with two browsers: BRAVE and CHROME. Both with the same result.

Anyway the word “kasina” makes sense.

[Tobias G]

bodhisatta is bodhi+satta = a being (satta) on the way to enlightment, actually only linked to the last life of a Buddha. This is Theravada school.

See also Saddharma Pundarika Sutra (Lotus Sutra) – A Focused Analysis.

[Tobias G]

I cannot find a Tipitaka reference for the five dhammatā, only for dhammaniyāmatā: SN12.20

There it is stated:
“Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. …”

So it seems dhammaniyāmatā is about paṭiccasamuppādo or how rebirth works via the akusala mula PS.

In the post What is Kamma? – Is Everything Determined by Kamma? it is said:
“3. First of all, there are actions by individuals that lead to harmful consequences right away. If one jumps from a tall building, one is bound to get hurt or worse. That is a result of dhamma niyama (law of gravitation is a dhamma niyama,) which is cause and effect. …”

But I think this is utu niyama, a physical law about rupa.

Can you explain the difference between bija niyama and kamma niyama?

[Tobias G]

You mean to say: the tendency to attach to worldly things fades at the Sotapanna Anugami stage.

[Tobias G]

OK, Arahants still generate manosankhara. But there is no akusala gati. Thus those manosankhara are not defiled with gati. As you say in the post Difference Between Tanhā and Upādāna, #4:

“Then manō saṅkhāra arise automatically according to gati. That will happen as long as we have taṇhā (either via kāma rāga or paṭigha; avijjā is present in both cases). We automatically get attracted.”

So tanha can arise if asobhana or sobhana cetasika are included in the cittas and paññā is absent.

[Tobias G]

Can we take tanha as mano sankhara based on gati and avijja? I see there is no cetasika called tanha. Therefore I guess it is sanna and vedana according to gati that is tanha.
If a person gets attached with avijja vaci sankhara follow as vitakka and vicāra.

[Tobias G]

See post 31 realms – table:

#3
Dvihetuka means kusala kamma done with alobha, adosa.
Ahetuka means kusala kamma done with only alobha, adosa, but also without enthusiasm.

Is that correct?

[Tobias G]

For me it seems “no mind” means “no hadaya”. But with dhammayatana there is mind (even if no thoughts are possible). The statement “only body, no mind” is confusing. The life must be maintained and that requires some “mind” or nama part.

[Tobias G]

Ok, understood.
We know bhavanga as a state of mind like being in an “angry mindset” for a certain time.

On the other hand there is bhavanga as life continuum. In the post citta vithi you say that “bhavaṅga citta can arise only within a citta vithi”. What does it mean? What is the difference between bhavanga and bhavanga citta?

When looking at the pañcadvāra citta vīthi it is shown like this:
B B B B B “AB BC BU PD CV Sam San V J J J J J J J T T” BT BT BT BT…

The “B B B …” is what? Is that just the mode of presentation for “bhavanga” and there is no real bhavanga citta?

[Tobias G]

Lal, will you change the description in the table?

asanna satta – “Body only; no mind”

[Tobias G]

Asanna satta should have bhavanga citta without interruption of citta vithi, right?

[Tobias G]

The explanation for Arūpadhātu says this:

Arūpadhātuyā upapattikkhaṇe katamāni dve āyatanāni pātubhavanti? Manāyatanaṁ, dhammāyatanaṁ— arūpadhātuyā upapattikkhaṇe imāni dve āyatanāni pātubhavanti.

What is the difference between manāyatanaṁ and dhammāyatanaṁ?

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