Sunday, August 20, 2017

Sankhara caused (hetu) by contact vs sankhara conditioned (paccaya) by ignorance, etc.

Each reality has many aspects in self because it is arised by many causes, except nibbāna. Also, those, many aspects of each reality, are the answers that why it, each reality, makes many effects, too.

Buddha taught just some aspect or some paccaya of an effect, because of the ability of listener. It doesn't mean an effect has just that paccaya in that sutta. Buddha can not teach everything to low ability people. Buddha choose some part of reality and sammuti, that proper for specific listener, then author each sutta to make that listener access to insight 4 noble truths to enlighten. If too much the listener may bored, but if too less the listener may doubt.

But in the full ability such as sāriputta, buddha teach him full causes and effects. So commentary said that abhidhamma, that is very advance in detail of realities (causes and effect), was learned by sāriputta.

This topic is the reason that why buddha taught abhidhamma to sāriputta, and why commentaries often said that abhidhamma is vipassanā's object. Also, the answer that why Mun Bhuridatta often carries abhidhammatthasaṅgaha pocket book with himself.

The Answer

Rupa caused (hetu) by elements vs rupa conditioned (paccaya) by consciousness.
4 great matters, 24 matters' elements and some consciousnesses are causes for each other in the same time by sahajātapaccaya.

See: Palileyyakasuttaṃ, anupadasuttaṃ and mahātaṇhakkhayasutta.
Sankhara caused (hetu) by contact vs sankhara conditioned (paccaya) by ignorance. Feeling, perception & intention caused (hetu) by contact vs contact conditioned (paccaya) by sense media conditioned (paccaya) by feeling, perception & intention (nāma). Consciousness caused (hetu) by namarupa vs namarupa conditioned (paccaya) by consciousness.
Vedanā/saññā/sankhara-khandha (akusala[included avijjā], kusala, and āneñja-kusala) caused by contact (phassa), that caused by 18 dhātū (eye-color-eye consciousness,...). 6 āyatana (in 18 dhātu) caused by nāma-rūpa because of sahajāta-paccaya (see the first answer). Nāma-rūpa caused by consciousness because of mano pubbaṅgamādhammā (indriya-paccaya). Indriya-paccaya is one part of sahajāta-paccaya. Consciousness caused by saṅkhāra because of mano pubbaṅgamādhammā, too.

VS

sankhara-paṭiccasamuppāda is apuññā[included avijjā]/puññā/ānañjābhisaṅkhāra that caused by contact (phassa), also. Loop.

See: use pali, that I gave, to search yourself, such as kusalasaññā, domanassā pāpakā akusalā (for vedanā), etc.

You must recite tipitaka to understand this answers. Also, you must notice the real life, too. This topic is about life, not just alphabet. For the example "can phassa arise without vedanā?", "Has or not self cakkhu-samphassajāvedanā, without color&consciousness?", etc.

Tuesday, August 15, 2017

Paṭiccasamuppāda In Saccapabba

In saccapabba of mahāsatipaṭṭhānasutta:
  • Jāti is "khandhānaṃ patubhāvo" and "āyatanānaṃpaṭilābho".
  1. Khandhānaṃ patubhāvo included viññāṇa-khandha.
    1. Viññāṇa-khandha is viññāṇa-paṭiccasamuppāda.
    2. Rūpa-paṭiccasamuppāda is rūpa-khandha. 
    3. Nāma-paṭiccasamuppāda is vedanā-, saññā-, saṇkhāra-khandha (cetana, phassa, manasikāra). (see: sammādiṭṭhisuttaṃ)
  2. Those nāma- and rūpa-paṭiccasamuppāda are piyarūpa/sātarūpa.
  3. 60 piyarūpa/sātarūpa: 6 outer āyatana, 6 āyatana-paṭiccasamuppāda, 6 viññāṇa-paṭiccasamuppāda, and 42 nāma-paṭiccasamuppāda  (6 vedana-paṭiccasamuppāda, 6 saññā-khandha, 6x5 saṇkhāra-khandha [phassa-paṭiccasamuppāda, cetanā-paṭiccasamuppāda, vitakka, vicāra, taṇhā-paṭiccasamuppāda]).
So jāti-paṭiccasamuppāda is viññāna-paṭiccasamuppāda.

The difference is:

Jhāti is 5 khandha. So jāti is a conclusion of viññāna, nāma+rūpa, āyatana, phassa, vedanā, taṇhā, upādāna and bhavā-paṭiccasamuppāda.

But viññāṇa-paṭiccasamuppāda is an explanation of jhāti.

Paṭisandhi Is Jāti And Viññāṇa in Paṭiccasamuppāda

Paṭisandhi is jāti-paṭiccasamuppāda and viññāṇa-paṭiccasamuppāda. In dukkha-ariyasacca-niddesa of mahāsatipaṭṭhānasutta explained that jāti is khandhānaṃ pātubhāvo. So Saṅkhārā are paccayā (cause) of viññāṇa, rūpa, vedanā, saññā, and saṅkhārakhandha (phassa cetanā vitakka vicāra taṇhā upādāna kammbhava). Then that saṅkhārakhandha become to paccayā (cause) of jati (patisandhi) again. loop.

Sunday, July 30, 2017

The five precepts elements

http://www.yellowrobe.com/practice/the-five-precepts/216-what-are-the-five-precepts-and-how-to-take-it.html

The way to adjudge the 5th precept (stop to drink intoxicants)

People 5th precept has not broken when drink a very low alcohol because the alcohol has not enough to make your unwholesome consciousness arise after drink.

This precept have 4 elements to done. You already done the last 3 elements, except the first "Mada-niyam -- intoxicants". (Patu-kamyata-cittam -- chanda to drink, chanda is not desire, and you have chanda to drink anything in that glass).

My reply is very difference from the others because I decided this from these all conditions:
  1. pali included amajjasaññī (innocent of that beverage), too.
  2. commentary said "must broken by unwholesome consciousness", but the elements of sikkhapada have not Madanīyasaññī .
  3. This sikkhapada also not included in 10 akusalakammapatha, too. But it is in 5 sikkhapada, that can let people go to niraya.
So the way to broke this precept should be unwholesome consciousness, that arise after drink, because of that drinking. And that unwholesome consciousness must can be done someone in 10 akusalakammapatha, too.

However, there are some significant difference between vinaya's commentaries, that most were author by upali-etadagga at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century,  sutta&abhidhamma's commentaries, that most were author by sariputta-aggasavaka at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century, and sub-commentaries, that were translated by dhammapala at about 11th-century:

vinayapitaka: majje amajjasaññī pivati, āpatti pācittiyassaฯ amajje majjasaññī, āpatti dukkaṭassaฯ amajje vematiko, āpatti dukkaṭassaฯ

upali

Samatha and vipassana in enlightened night of bodhisatta

In abhidhamma's commentary said "samatha people already saw some part of anicca and dukkha, except anatta" (so they try to get out off samsaravatta, too). But they didn't choose to develop vipassana. They didn't chosen to always clearly comprehend anicca and dukkha. They try to just pause unwholesome consciousness by samatha instead. Samatha people just divert attention from unwholesome consciousness's object to wholesome consciousness's object.
So bodhisatta, who already have jhana, just meditate the method that samatha people haven't chosen, develop clearly comprehend in anicca and dukkha to access insight anatta, the most part that just buddha can done.
Anapanassati in anapanassati sutta have 16 steps:
  • 4 first steps of anapanassati are samatha.
  • 12 last steps of anapanassati are vipassana.
In the enlightened night of bodhisatta, he meditate samatha and vipassana. Based jhana of pubbenivasanussati and cutupapata is samatha. Asavakkhaya is vipassana.

Each jhana step of bodhisatta have 4 first steps, and after get out of each jhana have 12 last steps.
These method are called yuggalanaddha and samathapubba.

Reference from vinaya mahavibhanga veranjakanda, mahavagga bodhikatha, patisambhidamagga, anapanassati sutta's commentary, ayatanavibhanga's commentary, and visuddhimagga.

Difference Between Ultimate truths And Conventional truths

The separator, between them, are causes (to arising), and imagination.

Ultimate truths are not imagination, because they are effects that arise by their own causes. Except nibbana, ultimate truth, is the opposite of the other causes and effects, because nibbana is the cause of finshing of all causes and effects.

Conventional truths are imagination. They never arise and vanish. They just become to be the objects of consciousness, never arise.

Consciousness imagine conventional truth objects by some ultimate truths and some conventional truths, that it had known before. So the conventional truths never arise in real situation. But ultimate truths arise in real situation by their own causes, because they are effects, not just imagination.

The 1st-7th and first half of 8th chapters of abhidhammatthasangaha describe Ultimate truths.

The last half of 8th chapter of abhidhammatthasangaha describe Consciousness truths.