September 22, 2016
In this post, we will discuss why manō sankhāra are different from kāya and vaci sankhāra. Understanding this will help one to realize how our gati (pronounced “gathi”) can AUTOMATICALLY give rise to immoral thoughts.
- It will also help one understand how such initial immoral thoughts can be overcome by purposefully generating moral thoughts. This is actually the basis of the Satipattana and Anapanasati bhavana.
- Furthermore, we will discuss the issue of where our gati, kilēsa, or cētasika are “stored”.
This is the seventh post in this section: “Living Dhamma“. To get full benefits, one should start from the first post. I am using a combination of text and audio files to convey a lot of information in this section.
Here are the audio files (in two parts):
The second audio — which is more important — has lower volume. So, you may need to turn up volume at your computer:
October 22, 2017: I just listened to the above two audios after one year. They are good and provide solid basis for understanding gati and how they can be changed by controlling vaci and kāya sankhāra that we have control over.
- It is important to realize that many citta vīthi flow in a second. But each subsequent citta vīthi is influenced by the previous one. So, they can take one on a downward path very quickly unless we intervene by being mindful.
- It is very important to realize that: manō sankhāra are generated AUTOMATICALLY based on our gati. Vaci sankhāra are generated when we “talk to ourselves, without getting the words out”. Both such “internal speech” and actual speech are associated with vaci sankhāra; bodily actions are kāya sankhāra.
- We become CONSCIOUS about both vaci and kāya sankhāra quickly and thus have control over them; see, “Correct Meaning of Vaci sankhāra“.
Posts mentioned in the desana
1. Suicide statistics: Suicide and Depression
- I know that most readers of this site do not have suicide tendencies. But the point is that we underestimate the severity of mental suffering compared to our physical suffering.
2. If one has a hard time comprehending the Tilakkhana, starting with anicca, one needs to first follow the mundane Eightfold Path, remove the first type of suffering, and experience the niramisa sukha as explained in the previous posts in this section.
- This is also pointed out in the “Maha Chattarisaka Sutta (Discourse on the Great Forty)” and “Buddha Dhamma – In a Chart“.
- In particular, the following post illustrates how we perceive our external world: “Citta and cētasika – How Vinnana (Consciousness) Arises“.
- Citta vīthi are discussed in “Citta vīthi – Processing of Sense Inputs“.
4. How thoughts can affect other people: “Transfer of Merits (Pattidana) – How Does it Happen?“.
5. The brain architecture of humans and animals: “Truine Brain: How the Mind Rewires the Brain via Meditation/Habits“.
6. The post mentioned in the discussion on the question “Where are these gati or kilēsa or cētasika are maintained or stored?”: “Our Two Worlds : Material and Mental“.
Next in the series, “Noble Eightfold Path – Role of Sobhana cētasika“.