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Vb 18 states:
4.3. Asaññasatta
Asaññasattānaṁ devānaṁ upapattikkhaṇe kati khandhā pātubhavanti …pe… kati cittāni pātubhavanti?Asaññasattānaṁ devānaṁ upapattikkhaṇe eko khandho pātubhavati— rūpakkhandho; dve āyatanāni pātubhavanti— rūpāyatanaṁ, dhammāyatanaṁ; dve dhātuyo pātubhavanti— rūpadhātu, dhammadhātu; ekaṁ saccaṁ pātubhavati— dukkhasaccaṁ; ekindriyaṁ pātubhavati— rūpajīvitindriyaṁ. Asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti.
(I cannot add a link, the buttons are missing)
In the table 31 realms of existence is is mentioned that there is “no mind” for an asanna satta. What is right? Is there hadaya vatthu or not?
What means ekaja kaya?
5000 years is mostly mentioned and 2500 years as the remaining time of Buddha sasana.
Buddhism and Evolution – Aggañña Sutta (DN 27), #17 refers to 5000 years Buddha sasana.
In this post you said “No progress can be made outside the Buddha Sasana – It must be noted that the time limit for Buddha Sasana of 5000 years or so holds only in this “human world”.”.
Why are Tilakkhana not Included in 37 Factors of Enlightenment?, #2 refers to 5000 years.
The Origin of Matter – Suddhāṭṭhaka, #13…5000 years.
Lal, will you change the texts on this web site regarding the “2500 years”? Or will you write a new post?
What is the relation between attha purisa puggalā and purisa gati?
Is “purisa” just “male”?
“Puggala” is “a person”, right?Does it mean, only women with purisa gati can become sotapanna and higher?
Lal said: “However, there is at least one sutta that says as long as true Dhamma will not totally disappear and there will be people who will be able to attain Nibbana. I hope someone may remember the name of that sutta and post it.”
I found this: MIL 5.1.7
… “The good law will now, Ānanda, endure for five hundred years.” In so saying he was fixing a limit to religion. But when in speaking to Subhadda, and by way of proclaiming who were the true Samaṇas, he said: “But if, in this system, the brethren live the perfect life, then the world would not be bereft of Arahats“There is a longer explanation about those two statements.
Can we assume from the above that the Buddha sasana is over? So we are fortunate enough to have the explanations from Waharaka Thero and Lal in order to reach Nibbana.
Where is that described in the Tipitaka?
Can the gender change during a bhava, so one jati as female, another as male?Agreed Lal! But this patisandhi citta vithi does not need a door. The manodvaravajjanacitta “sees” the object and takes the information into the mind. That is the point.
See also page 139 the case of asanna realm. In that realm the beings do not have consciousness during the bhava. The kamma, kamma nimitta or gati nimitta from a bhava prior to the bhava in the asanna realm is presented only to a door freed citta.
I guess such a being still has a bhavanga flow?As on page 125 these can be 19 types of citta for the function of patisandhi, bhavanga and cutikiccani, depending on the realm:
2 types of investigating citta accompanied by equanimity
8 types of great resultants
9 rupa and arupa resultants2 + 8 + 9 = 19
A door freed citta performs the rebirth linking for every being.
Page 138 of CMA states it: “…the object of this citta can be of six kinds: it can be any of the five sense objects, either past or present, or it can be a mental object …”
Cuti patisandhi is a door freed process. The mind will advert to the kamma, kamma nimitta or gati nimitta. See page 138 of the CMA.
That means only haddaya is needed to rebirth linking. Every being has that.No, my question was regarding your post Akusala Citta and Akusala Vipāka Citta.
You may add to #4 that it is about akusala vipaka citta. The manodvaravajjana citta is just functional. Or you may mention it that way.
I think it is remarkable that there is no akusala vipaka directly via the mind door or via dhammā. That means only coarser rupa can give akusala/kusala vipaka (coarser than namarupa/dhammā).
