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Is fear part of dosa (or any other cetasika)?
(I am not really fearful but jumpy when something happens suddenly. Therefore I ask.)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.
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).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?What is the translation of this part: “…yañca rūpaṁ anidassanaṁ appaṭighaṁ dhammāyatanapariyāpannaṁ; asaṅkhatā ca dhātu— ime dhammā anidassanaappaṭighā.“
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.
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.
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)?
Is the shopping list just namarupa (not dhammā with energy)? And does it operate as aññamañña PS, … nāmarūpapaccayāpi viññāṇaṁ..?
from Vb 6
Ok, but the “shopping list” can come back to the mind without an active effort to recall it. Therefore I think this is also a dhammā with a certain energy. I can also tell my mind to remind me of something at a special time or situation. That really works.
Are those jataka reliable sources?
Are they entirely in the Tipitaka or are there more rebirth stories outside the Pali Canon?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.Yesterday I tried with two browsers: BRAVE and CHROME. Both with the same result.
Anyway the word “kasina” makes sense.
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.
