The teachings of Ven. Waharaka Abhayaratanalankara Thero

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Lal
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Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

I thought it would be a good idea to further explain my response to the questions by 2600htz. In fact, this issue is related to my planned post on nāma loka or viññāṇa dhātu, which I will post next.

Critical Influence of Wrong Views on Akusala Citta

Wrong views (micchā diṭṭhi) play the dominant role in akusala cittā. The same akusala kamma done by someone with wrong views leads to a much stronger kamma vipāka compared to the same kamma done by another person without wrong views.

Key Role of Wrong Views

1. Wrong views in Buddha Dhamma refer to wrong views about the nature of our world.

- The Buddha taught that our world operates on a set of natural laws based on the laws of kamma.
- The first level of wrong views is not believing in the laws of kamma. They include not believing that immoral deeds (akusala kamma) will bring bad consequences (bad kamma vipāka) and good kamma will bring good kamma vipāka. Another is not believing in the rebirth process. They fall under the ten types of micchā diṭṭhi. See, "Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage."https://puredhamma.net/living-dhamma/me ... nna-stage/
- Someone who does not have the ten types of micchā diṭṭhi can learn the correct version of Buddha Dhamma and get rid of the second and deeper layer of micchā diṭṭhi. An average human thinks that the world is of nicca, sukha, atta nature, i.e., it is possible to have a future with happiness. However, "future" in Buddha Dhamma is not restricted to this life, but also future lives. Realizing the true anicca, dukkha, anatta nature will remove that deeper layer of wrong views.

Akusala Kamma Based on Akusala Citta

2. There are ten types of akusala kamma, three by the mind, four by speech, and three by bodily actions. However, akusala kamma by speech and bodily actions also originate in the mind. In other words, 12 types of cittā (loosely called 'thoughts") are responsible for all akusala kamma.

- Thus, all ten akusala kamma are done with these 12 akusala cittā. There are 8 greed-rooted, 2 hatred-rooted, and 2 delusion-rooted cittā. Of course, cittā (pronounced “chiththā”) are thoughts; any speech or bodily action starts with a thought.
- As we know, all akusala cittā arise in a mind due to lobha (greed), dosa (anger), and moha (delusion). Out of the 12 akusala cittā, 8 arise due to greed, 2 due to anger, and 2 due to delusion (a worse form of avijjā.)

Lōbha (Greedy) Citta (Also has the mōha root)

#1. Citta connected with wrong views, accompanied by pleasure, and done with the habit (gati).

#2. Citta connected with wrong views, accompanied by pleasure, and done reluctantly (with encouragement by others.)

#3. Citta without wrong views, accompanied by pleasure and done with habit.

#4. Citta without wrong views, accompanied by pleasure and done reluctantly.

#5. Citta connected with wrong views, accompanied by a neutral feeling, and done with habit.

#6. Citta connected with wrong views, accompanied by a neutral feeling, and done reluctantly.

#7. Citta without wrong views, accompanied by neutral feeling and done with habit.

#8. Citta without wrong views, accompanied by neutral feeling and done reluctantly.


Dōsa (Angry/Hateful) Citta (Also has the mōha root)

#9. Citta associated with hate, accompanied by displeasure, done with habit.

#10. Citta associated with hate, accompanied by displeasure, done reluctantly.


Mōha Citta (only with the mōha root, i.e., without greed or anger)

#11. Citta accompanied by neutral feeling and associated with vicikiccā (not aware of bad consequences)

#12. Citta accompanied by a neutral feeling and associated with uddacca (excited/scattered mind).

The Strong Influence of Wrong Views

3. One starts on the Noble Eightfold Path as a Sotapanna (or Sotapanna Anugāmi) by getting rid of both layers of wrong views discussed in #1 above.

- At the Sōtapanna stage, three of the ten samyōjana (fetters) are removed, and thereby akusala cittā #1, 2, 5, 6, and 11 stop arising. Furthermore, apāyagāmi strength in the other types of cittā is also removed.
- Thus, a Sotapanna does not need to consciously control the arising of such cittā. Such cittā WILL NOT arise for any reason.
- Therefore, only the remaining 7 types of cittā can arise in the mind of a Sotapanna.

Effect of Attaining Higher Stages of Nibbāṇa

4. The remaining akusala cittā are progressively removed as one gets to the higher stages of Nibbāṇa.

- The potency of the two paṭigha-rooted cittā, and the remaining 4 greed-based citta, i.e., kāma rāga, are reduced at the Sakadāgami stage.
- Those two paṭigha-rooted cittā (#9, #10) are stopped from arising at the Anāgāmi stage. Also, the potency of the remaining 4 greed-based citta, i.e., [i]kāma rāga[/i] is reduced to just kāma level.
- Finally, the remaining 4 greed-based citta (#3, #4, #7, #8) and the uddacca citta (#12) are removed at the Arahant stage. Thus an Arahant will never experience any akusala cittā.

Key Observations

5. Generally, the kammic strength of cittās in each category decrease in descending order. Thus citta #1 is stronger than any other in that category. citta #9 is stronger than #10. Citta #11 is stronger than #12.

- With higher magga phala, the strengths of ALL cittā are reduced, and some stop arising altogether.
- As we can see, a Sotapanna mainly removes wrong views. But that will also reduce the strength of other types of cittā. Thus kāma rāga is reduced too for a Sotapanna; it is further reduced for a Sakadāgami and stops at the Anāgāmi stage.

Role of Gati/Anusaya and Association with Asappurisa ("Bad People") with Wrong Views

6. As we can see, the strongest lobha citta (#1) arises due to one's bad gati (character/habits.) Such cittā arise automatically.

- A common question that arises is: "Where are those gati/anusaya or defilements stored?"
- They stay with each person. Each person has their own nāma loka or viññāṇa dhātu.
- In fact, records of all memories (nāmagotta) remain intact in the nāma loka. We will discuss that in the next post.

7. In some cases, one may be persuaded to engage in bad deeds by immoral friends (asappurisa) and cittā of type #2 can arise due to their influence. If one continues to "hang out" with such friends, one may cultivate those bad gati, and thus start generating the worse type (#1) of akusala cittā.

- On the other hand, if one associates "good/Noble friends" (sappurisa) one will get rid of bad gati and cultivate good gati.
- There are several suttas pointing out the importance of choosing whom to associate with. See, for example, "Dutiyaasappurisa Sutta (SN 45.26)."https://suttacentral.net/sn45.26/en/suj ... ript=latin More at, "30 results for asappurisa.":https://suttacentral.net/search?query=asappurisa

Value of Abhidhamma

8. The above analysis of akusala citta is in basic Abhidhamma.

- Abhidhamma can become very useful in resolving "knotty issues." Once the basics are understood, it is possible to avoid lengthy explanations of certain concepts.
- See p. 32 of Ref. 1 for further details. Also, see "Akusala Citta and Akusala Vipāka Citta" https://puredhamma.net/tables-and-summa ... aka-citta/and “Conditions for the Four Stages of Nibbāna.”https://puredhamma.net/tables-and-summa ... f-nibbana/

References

1. “Bhikkhu_Bodhi-Comprehensive_Manual_of_Abhidhamma,” by Bhikkhu Bodhi (2000); this is a revised and updated version of Ref. 2 below. There is a pdf file that can be downloaded: https://puredhamma.net/wp-content/uploa ... dhamma.pdf.

2. “A Manual of Abhidhamma” by Narada Thero (1979).
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Brain Is Not the Mind: Near-Death Experiences (NDE)

Recent studies by researchers show that near-death experiences (NDE) are common occurrences and occur while the brain is inactive. That means consciousness does not arise in the brain.

Materialistic View - A Dangerous Wrong View in Buddha Dhamma

1. In the materialistic view that is prevalent (especially in the western world,) consciousness arises in the brain. Thus, when a person dies, the brain dies with it, the END. That means a materialist only needs to worry about any suffering that we experience in this life (of course. That is a wrong conclusion based on an incorrect view.

The Buddha taught that life continues after the death of this physical body. The following birth is according to the causes and conditions prevailing at the moment of death and is according to Paṭicca Samuppāda. Most future existences/births are in the four lowest realms (apayās), where suffering dominates.

- That "future suffering" associated with the rebirth process stops only upon attaining Nibbāna.
- The materialistic view is a STRONG wrong view (micchā diṭṭhi) in Buddha Dhamma and will lead to rebirth in the apayās. How can one even start learning about "how to stop future suffering" if one does not believe in future lives?
- Therefore, it is a good idea to spend time evaluating the evidence for and against the rebirth process.

2. If the materialist view of consciousness arising in the brain is correct, that assumption leads to the following inferences: (i) ALL rebirth accounts and NDE accounts are fake, (ii) ALL our memories are stored in the brain.

Therefore, it is critical to look at the following two related issues.
(i) How strong is the evidence for past lives? How reliable are the NDE accounts where brain activity is confirmed to have ceased?
(ii) Is it possible for a brain to store ALL our memories?

One White Crow Is Enough to Disprove the Hypothesis, "All Crows Are Black"

3. If even a SINGLE rebirth account or an NDE is valid, then the hypothesis "consciousness arises in the brain" is false. American philosopher William James stated the following that is widely quoted today (Ref. 1):
In order to disprove the assertion that all crows are black, one white crow is sufficient.
- That is a logical statement. It is unnecessary to prove that all or even many rebirths accounts/NDE accounts are true. Even if just one account is valid, that is enough to conclude that the brain is not the "seat of the mind."
- We have thousands of rebirth/NDE accounts scrutinized by scientists/physicians.

In rebirth accounts: Since a brain can store only the memories from this life, there is no way to recall memories from a previous life. Instead, the brain helps in recalling memories (from viññāṇa dhātu) while the gandhabba is inside the body. I will discuss that in future posts.

In NDE accounts: Since the patient's brain activity had ceased (and even pronounced dead for a short time), the subject could not have "seen" and "heard" what was happening with inactive bran. Furthermore, many saw their physical bodies "from the above (close to the ceiling)."

- Therefore, even if just ONE rebirth/NDE account is accurate, the hypothesis "consciousness arises in the brain" is wrong!
Recent Developments

4. Several scientific findings within the past 50 years have converged to THREE types of investigations that point to the fact that the brain is not the "seat of consciousness." These findings indicate that while the bain plays a crucial role in consciousness, it is NOT where our thoughts arise, i.e., the brain is not the mind!

ONE: Rebirths accounts by children have been of common knowledge in many Asian countries for ages. Most people in those countries were Buddhists who accepted those accounts without question. Only recently, Western countries took an interest after two significant developments: Systematic studies conducted by Professor Ian Stevenson (Ref. 2) and the easy access to rebirth accounts via the internet. Also, see "Evidence for Rebirth."

TWO: Accounts of Near-Death Experiences (NDE) in the absence of any brain activity. Some NDE accounts are by those declared dead for periods ranging from a few minutes to many minutes. They say that "they were outside of the physical body." They were looking down at their bodies from the ceiling!

THREE: Reports of "extraordinary memory recall" by several people. They can recall the past several years in great detail, and it is unlikely that the brain could have "stored" such minute details as a video recorder.

-We will discuss the third category in this post and the third in the next post.

What Are Near-Death Experiences (NDE)?

5. Near-death experiences (NDE) occur when someone "almost dies" under a medical condition. For example, it may happen during a coma induced by cardiac arrest or someone badly injured in an accident.

- Of course, only a tiny fraction of such patients experience NDE. However, "..estimates put the number of people who have had one in the past fifty years at more than 25 million worldwide." (Ref. 3, p. 9)
-MIn such cases, the "mental body" (gandhabba) comes out of the physical body, and the patients can watch their physical bodies from above!
- Furthermore, they correctly reproduced the conversations among the doctors and nurses while their brains were not functioning.


Accounts of NDE

6. Physicians have conducted several systematic studies on NDE within the past 20-30 years.





In the second video, make sure to watch the following segments:

@ 36.30 mins: addressing the objections by skeptics of NDE. In particular, he talks about his patients looking at their bodies from above while the body is "lifeless."

@ 40 mins: Most compelling evidence for Dr. Long is the account of one of his patients born blind but was able to see for the first time in her life.

@ 41.15 mins: That patient's vision was not restricted to the forward direction. She had 3600 vision, i.e., she could see all around. That is consistent with a gandhabba (mental body) seeing all around, not just the forward direction. See #8 below.

@43 mins: Based on the accounts of NDE, Dr. Long believes in the afterlife and thinks that the afterlife will be wonderful. I will also discuss in #8 below.

Seeing for the First Time in Life!

7. I am not sure whether the following video is from the same woman that Dr. Long referred to in the above video. But she was born blind and could see for the first time in her life during an NDE.



Seeing and Hearing Is Better During an NDE

8. The mental body (gandhabba) is trapped inside the physical body. The brain processes the visuals captured by the eyes and passes them to the mental body trapped inside. I have discussed that complex process in "Brain – Interface between Mind and Body."https://puredhamma.net/abhidhamma/gandh ... -and-body/

- Humans are born with dense physical bodies because such a body is required to sense smells, tastes, and body touches, including sex. The mental body (gandhabba) is almost devoid of matter and cannot be seen by an average human. However, once outside the physical body, the capability for seeing and hearing is vastly enhanced. Furthermore, the woman in the above video verified that her "weightless" mental body could go through the ceiling. Thousands of people have experienced those phenomena. See Ref. 4.
- We don't realize the burden of "bearing a dense physical body." But those who experience NDEs were especially experiencing bodily pains. Thus, it is an indescribable relief to be outside that "suffering-filled physical body." That is why some even say they visited heaven! But they were not in heaven but in "paraloka" that world of the gandhabbas. They have been in that state only for a brief time, several minutes. If they stay there for long times, they will "miss" the ability to smell, taste, and bodily touches including sex. We will discuss that in future posts. 
- There are many youtube videos and books on the subject. See Ref. 5 for a sample.

References

1. "After the White Crow: Integrating Science and Anomalous Experience," Jerry E. Wesch (https://journals.sfu.ca/seemj/index.php ... le/210/173)

2. "Twenty Cases Suggestive of Reincarnation" by Ian Stevenson (Second Edition,1974.)

3. Pim van Lommel, "Consciousness Beyond Life - The Science of the Near-Death Experience" (HarperOne, 2010).

4. Jeffrey Long, "NDE-Evidence for Their Reality-Jeffrey Long-2014" (https://puredhamma.net/wp-content/uploa ... g-2014.pdf)

5. "Brain Wars" by Mario Beauregard (2012) is a book by a scientist on NDE, OBE, and the mind-body problem in general.

"Dying to be Me: My Journey from Cancer, to Near Death, to True Healing" is a book by Anita Moorjani (2012.) She is a cancer survivor who had been diagnosed to die within a few weeks but had an "unexplainable recovery" within days. During this time, she had an out-of-body experience. She describes her experiences in the following video.



According to the following videos, more scientific researchers are getting involved in conducting scientific research on NDE.



auto
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

I believe for now too that the anicca doesn't refer to the transience at least in its literal meaning. Can you go over again where the incorrect translation came?
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

I believe that the incorrect translation of "anicca" as "impermanence" has its roots in Mahayana Buddhism.

Mahayana Buddhism is Sanskrit-based. All its "sutra" (Sanskrit word for Pali word "sutta") are written in Sanskrit. Of course, those were written by philosophers like Nagarjuna.
- When they translated the Pali word "anicca" to Sanskrit, they used the Sanskrit word, "anitya". They sound alike but have VERY different meanings.
- In Sanskrit, "anitya" does mean "impermanent".

Theravada Buddhism came under the influence of Mahayana Buddhism during the first several centuries AD.
- That is described in detail by Bhikkhu Nanamoli in the Introduction to his translation of Buddhaghosa's Visuddhimagga.
The book is "The Path of Purification (Visuddhimagga)" Translated by Bhikkhu Nanamoli (1999).
- So it appears that even in Theravada texts (in Sinhala, Burmese, etc.) "impermanence" appeared as the translation of 'anicca." Even to this day, most texts in the Sinhala language have the same exact Sanskrit word "anitya" (අනිත්‍ය ) as the translation for Pali word "anicca".

By the time Europeans came across even Sinhala, Burmese, Thai, etc documents on "Buddhism," most literature was likely to have that wrong meaning of "impermanence".
- Soon after the European scholars adopted that translation, the printing press became available, and now that wrong translation has been universally adopted.
- It will take a while to remedy this sad situation.
auto
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Joined: Thu Dec 21, 2017 12:02 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Sat Feb 12, 2022 6:36 pm ..
I doubt mahayana is in err
It looks things from the host side of things to reveal the passionless state of mind through the light of samadhi, one will disregard what is the guest(what moves, relative to imperturbability).

Rather modern Sutta interpreters have made mistake somewhere in theirs materials. Making steadfast to mean something devoid of the heart, like molecules arising and passing away.
Lal
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Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Gandhabba (Mental Body) Separating from Physical Body in Jhāna

The "mental body" (gandhabba) may automatically come out of the physical body during near-death experiences (NDE.) A meditator (yogi) can willfully do that in the fourth jhāna.

Materialistic View of the Mind

1. The "brain is the mind" materialistic hypothesis CAN explain the fact that we can recall memories even when we are on the Moon; we carry the brain with us everywhere.

(i) Of course, that hypothesis cannot explain memories of past lives, because the brain could not have stored memories from past lives.
(ii) It cannot explain NDEs experienced while the brain was inactive.
(iii) It also cannot explain memory recall with such precision by some people. We will postpone that discussion to the next post.

- We discussed the above framework in the previous post "Near-Death Experiences (NDE): Brain Is Not the Mind."
- However, all those observations can be explained in Buddha Dhamma.

Explanation in Buddha Dhamma

2. There are THREE key points:

(i) consciousness arises in the "mental body" (manomaya kāya or gandhabba), not in the brain. "Human life" is in the "mental body" and not in the "physical body." The physical body is just a shell, energized by the mental body.

(ii) Memory records (nāmagotta) of ALL our past experiences are in viññāṇa dhātu. We can recall them from anywhere.

(III) While the mental body (gandhabba) is inside the physical body, memories come to the gandhabba via the brain. While outside the physical body, gandhabba can directly recall memories.

-  "Mental body," "manomaya kāya," "gandhabba", "gandhabba kāya" all mean the same. I will use them interchangeably.

3. Our nāma loka (viññāṇa dhātu) is VERY DIFFERENT from our rupa loka. Our manomaya kāya can access the memory records from anywhere. It is as if we are "carrying" all those records with us.

- If the gandhabba is outside the physical body (as in NDE) memories can be directly accessed and are much clear. This is why many NDE subjects say "their life events flashed vividly in their minds."
- If the gandhabba is inside the physical body, then the brain plays a critical role in extracting memory records (nāmagotta) from the viññāṇa dhātu. When certain parts of the brain are damaged, the ability to recall memories -- even from this life -- stops.
- In the case of NDEs, the gandhabba comes out of the physical body accidentally. It happens only on occasion.
- However, there is a way to come out of the physical body with the mental body (gandhabba) willfully. Those who can cultivate (Ariya or anariya) jhāna can come out with the gandhabba kāya while in the jhāna.

Just Like a Sword Is Pulled Out of a Scabbard (or Sheath)

4. There are several suttas that describe pulling the gandhabba kāya out of the physical body at any time.

- One must cultivate the fourth jhāna to the highest level to be able to do that. The "Sāmaññaphala Sutta (DN 2)" https://suttacentral.net/dn2/en/sujato? ... ript=latin (among a few other suttas) describes the process step-by-step. One starts with abstaining from immoral deeds, abstain from excessive sensual pleasures, and starts cultivating jhāna one by one until getting to the fourth jhāna and then being able to get into that jhāna instantly.
- The English translation gives enough details: Section "4.3.3.2. Mind-Made Body" has the following description (I am slightly revising the translation in the above link):

"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—they extend it and project it toward the "mental body" (manomayaṁ kāyaṁ). From this physical body, they (come out with) that "mental body", complete in all its various faculties, not deficient in any faculty."

- Then three analogies are provided to get an idea of how that manomaya kāya or gandhabba kāya comes out of the physical body: (i) a person was pulling out a reed from its sheath or (ii) drawing a sword out from its scabbard, and (iii) a snake shedding its skin. The following youtube video makes the third process clear.



- Of course, you can easily visualize a sword being pulled out of its sheath/scabbard. I am not sure how many people have seen the first analogy.

"Miracles" Performed With the Gandhabba Kāya

5. Once coming out with the manomaya kāya or gandhabba kāya the yogi can perform many types of "miracles."

- One of those "miracles" of course is to be able to see and hear without physical eyes and ears over long distances. They can see and hear much better than with the physical body. That is what is meant by "From this physical body, they (come out with) that "mental body", complete in all its various faculties, not deficient in any faculty" in the quoted verse in #4 above.
- Another is the ability to go through solid objects like ceilings and walls. Some NDE accounts verify that too.

6. The critical point associated with that last ability is that the manomaya kāya or gandhabba kāya has only a trace of matter. It is a "body that cannot be seen." It can go through walls, mountains, water, etc., as confirmed by some NDE accounts. 

- For example, when a heart patient is having an NDE, they are floating above their physical body and no one in the room can see him/her.
Another special aspect of such a manomaya kāya is the ability to travel anywhere just by thinking. Several NDE accounts say they were able to get to distant places "instantly."
- For details on what other "miracles" are possible with a manomaya kāya, see "Pāṭihāriya (Supernormal Abilities) of a Buddha – Part I"viewtopic.php?p=571815#p571815

Kammic Energy Creates the Manomaya Kāya

6. The most important thing to remember is that the manomaya kāya (gandhabba) is the essence of a human. It is created by kammic energy at the moment of grasping the human bhava

- That gandhabba consists of just six suddhāṭṭhaka (hadaya vatthu and five pasāda rupa). But they are very special suddhāṭṭhaka WITH LIFE. That is the essence of a living being and it CAN NOT be created anyway other than by kammic energy. That is why Artificial Intelligence (AI) is NEVER going to be a reality.
- Human bhava can last many thousands of years. As we know, these days a physical human body can last only around 100 years or less. The initiation of a physical body is the manomaya kāya being pulled into a suitable womb. It merges with the zygote cell in the womb and grows into a baby by taking in food from the mother. Once born, the baby grows by eating food. Thus, the physical body grows due to food intake, just like a seed growing to a tree.

Gandhabba/Para Loka Concept Is Critical to Understand!

7. That manomaya kāya or gandhabba will last for thousands of years until that kammic energy is exhausted. During that time, the gandhabba can be born in "this world" (i.e., with a physical body) many times. When in a physical body, it is in "this world" or "ayaṁ loka." In between two consecutive lives with physical bodies, gandhabba is in the "other/nether world" or "para loka" and is invisible to us. 

- Note that not believing in "ayaṁ loka" and "para loka" are two of the ten types of micchā diṭṭhi that can lead to rebirths in the apāyās. See, "Paṭhama­ni­r­ayasa­g­ga Sutta (AN 10.211)": https://suttacentral.net/an10.211/en/su ... ript=latin
- The following is the translation of the relevant verse: "They have the wrong view. Their perspective is distorted: "There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. This world is not real. There’s no afterlife (para loka). There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes this world and afterlife (para loka) after realizing it with their own insight. Someone with these ten qualities is cast down to hell. (Pāli verse in Ref. 1.)
- Thus, it is critical to understand that our physical bodies are secondary and the manomaya kāya or gandhabba is primary. Also see, "Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage."https://puredhamma.net/living-dhamma/me ... nna-stage/

Mental Body (Gandhabba) Is Primary!

8. Human existence (bhava) is NOT limited to one life with a physical human body.

- Some children die very early, even within weeks. Are their human existences limited to a few weeks or even just a day? 
- Human existence can last thousands of years. During that time, there is a single human gandhabba. When one physical human body dies (in a few days to 100 or so years) that gandhabba comes out of the dead body. It will be pulled into another womb by kammic energy. While waiting for another womb, that gandhabba is not in "this world" but in "para loka."
- Thus, there can be many births (jāti) with a human body within a single human existence (bhava.) That is the "bhava paccayā jāti" step in Paṭicca Samuppāda.
- At the end of the human bhava, that human gandhabba dies and that is the cuti-patisandhi moment, where a new existence (bhava) is grasped. It is very important to understand this relationship between bhava and jāti. See, "Bhava and Jāti – States of Existence and Births Therein" : viewtopic.php?p=490794#p490794

Experiences of Yogis Are Superior to those With NDE

9. People with NDE are average humans with many defilements. Thus, even when they come out of the physical body with the gandhabba kāya their abilities are much less. They just experience the unbelievable "relief/lightness" of being outside the heavy and pain-ridden physical body. That is why many of them say they were "in heaven" during the NDE.

- Those yogis who can come out of the physical body can stay in that state for long times. That is an optimum "jhānic sukha" discussed in suttas. But they need to successfully cultivate the fourth jhāna with SUPPRESSION of defilements (anariya yogis) or REMOVAL of defilements (at least at the Anāgāmi stage.)
- Therefore, only those yogis will be able to perform other types of "miracles" discussed in "Pāṭihāriya (Supernormal Abilities) of a Buddha – Part I." viewtopic.php?p=571815#p571815
- One such miracle is to recall past lives.

10. Depending on how well the fourth jhāna is cultivated, they can recall many previous lives. The Buddha was able to look as far back as he wanted, and also could access the nāmagotta of other people. He provided accounts of the lives of many previous Buddhas in the "Mahāpadāna Sutta (DN 14)."https://suttacentral.net/dn14/en/sujato ... ript=latin

- That is another indication that memories from past lives could not be in the brain of the current physical body.
- During the time of the Buddha, people did not know much about the brain. So, the Tipiṭaka does not have an explanation of memory recall with the aid of the brain. However, we can put together a reasonable explanation; see "Patient H.M. – Different Roles of Brain in Memory" and the posts just before and after:viewtopic.php?p=582132#p582132

References

1. Micchādiṭṭhiko hoti, viparītadassano: ’‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye."
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

It is critical to understand that our physical bodies are secondary and the manomaya kāya or gandhabba is primary, as I pointed out in the above post. The following post provides further information.

Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage

Two Eightfold Paths

1. There are two Eightfold Paths: mundane and Noble. See, “Maha Chattarisaka Sutta (Discourse on the Great Forty)“ on Oct 23, 2018  (p.42): viewtopic.php?p=490452#p490452

- First, one starts on the mundane Eightfold Path by removing the ten types of micchā diṭṭhi or wrong views.
- Only then one’s mind can see the “bigger picture,” and one could comprehend the Three Characteristics or Tilakkhana (anicca, dukkha, anatta) of this world of 31 realms. When one starts comprehending Tilakkhana, one starts on the Noble Eightfold Path.
- Once one comprehends Tilakkhanana to some extent, one becomes a Sōtapanna. Subsequently, one can attain higher stages of Nibbāna.

2. But there are many people today who have at least some of the 10 types of micchā diṭṭhi and believe that they are on the Noble Path. But it is clear from above that some may not even be on the mundane Path.

- Just by saying to oneself that one believes in them, one cannot get rid of the 10 types of micchā diṭṭhi. One must be convinced of it, and that conviction comes by learning Dhamma, the true nature of this world.
- This post focuses on the para lōka and gandhabba because many Theravadins incorrectly assume that gandhabba is a Mahāyāna concept.

The Ten Types of Micchā Diṭṭhi (Wrong Views)

3. The 10 types of micchā diṭṭhi are listed in many suttā, including the Maha Cattarisaka Sutta and Pathama Niraya Sagga Sutta (Anguttara Nikāya: AN 10.211): “Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi parō lōkō, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lōkaṃ parañca lōkaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.”

Translated, the wrong views are:

- Giving (dāna) has no merits
- being grateful and responding in kind (for what others have done for oneself) has no merits
- respecting and making offerings to those with higher virtues has no merits
- We enjoy/suffer in this life not due to kamma vipāka, but they “just happen.”
- this world does not exist
- para lōka or the world of gandhabba does not exist
- there is no special person as a mother
- no special person as a father
- there are no ōpapātika (instantaneous) births
- there are no Samana brahmana (basically Ariyā or yogis) with abhiññā powers who can see both this world (imanca lōkam) and para lōka (paranca lokam)

Micchā Diṭṭhi (Wrong Views) About the Gandhabba

4. I have highlighted three types of micchā diṭṭhi that are common. They are somewhat interrelated. But the one about the gandhabba is a common micchā diṭṭhi. Even those who believe themselves to be “devout Buddhists” seem to have that wrong view. They believe that the Buddha did not teach about gandhabba or the para lōka.

- There is Tiro­kuṭ­ṭa peta­vatthu in the Petavatthu in the Khuddaka Nikāya (KN). This has been translated to English (not very good), but one can get the idea: Tirokudda Kanda: Hungry Shades Outside the Walls.https://www.accesstoinsight.org/tipitak ... .than.html
- The following verse in “15. Mogharājamāṇavapucchāniddesa” (https://suttacentral.net/cnd19/pli/ms?l ... ript=latin) of “Cūḷaniddesa” of the Tipiṭaka clearly states that para loka is part of the “manussa loka” or the “human world:” “Ayaṁ loko paro lokoti. Ayaṁ lokoti manussaloko. Paro lokoti manussalokaṁ ṭhapetvā sabbo paro lokoti—ayaṁ loko paro loko.”
- Also, see “Antarabhava and gandhabba” and several posts and discussions starting at: viewtopic.php?p=594416#p594416

5. In many suttā, including Mahāsaccaka Sutta and Bodhirājakumāra Sutta, the Buddha described how he saw human gandhabbā moving from one physical body to the next (in a single human bhava) with the Pubbenivāsānussati Ñāna on the night he attained the Buddhahood.

- While Ariyā with jhānās can attain both the Pubbenivāsānussati Ñāna (about previous human rebirths) and the Cutūpapāda Ñāna (about past births in all realms), other yogis can mostly acquire only the first one, i.e., they can see only their previous human births. Note that this is related to the last type of micchā diṭṭhi, i.e., to believe that no such Ariyā or yogis exist.
- In the sutta links above, the Pāli version is correct. Still, English and Sinhala translations are not correct because there is no distinction made between the Pubbenivāsānussati Ñāna and the Cutūpapāda Ñāna. With the first Ñāna, one can see previous human births, and with the second, one can see previous births in all 31 realms.
- By the way, I provide sutta references at the Sutta Central site. They have not only the Pāli version but also translations in different languages. However, we must keep in mind that some translations are incorrect, as mentioned above, and with the translations of anicca and anatta.

Gandhabba is a Human Without a Human Body

6. We also need to realize that para lōka, or the world of gandhabba (of both humans and animals), is NOT a separate realm.

- In all other 29 realms, beings are born fully-formed instantaneously (ōpapātika) contrary to the 9th micchā diṭṭhi on the list above. Those instantaneous births, of course, do not involve a mother’s womb, and one bhava means just one jāti (birth). For example, a deva or a Brahma is born once instantaneously. That Brahma dies only once.
- The difference in the human and animal realms is that those dense physical bodies have lifetimes much smaller than the kammic energies for the two bhava; see, “Gandhabba – Only in Human and Animal Realms.”
- When a human or an animal dies — and if there is leftover kammic energy for the human or animal bhava — then the gandhabba comes out of the dead body and waits for a suitable womb to be born (jāti) again in the same bhava (same realm).
- Thus, contrary to the widespread belief, gandhabba is not an “antarābhava” (in between bhava; “antara” means “in-between”), but rather is in the same bhava. The confusion arises with not knowing the difference between bhava and jāti.

Gandhabba Lives in Para Lōka

7. Until they find a suitable womb, those gandhabba are in “para lōka” or the netherworld, which co-exists with our world (but normally we cannot see those fine bodies of gandhabbā).

- This is why one has micchā diṭṭhi if one does not believe in the gandhabba concept (natthi parō lōkō in #3 above.)
- Thus a human may be reborn many times before switching to another existence (deva, Brahma, animal, preta, etc.).
- This is why rebirth stories are common. It is the “human bhava” that is extremely hard to get, as the Buddha explained. But once in the human bhava, one could be born many times as human; see, “How the Buddha Described the Chance of Rebirth in the Human Realm.” on Oct 31, 2018 (p.43)
- The difference between bhava and jāti is explained in “Bhava and Jāti – States of Existence and Births Therein” on Oct 27, 2018 (p. 43).

8. So, I hope one can understand that one still has micchā diṭṭhi if one adamantly rejects the concept of gandhabba or the concept of opapatika births.

- If one has any one of the ten micchā diṭṭhi, one is not yet on even the mundane Eightfold Path; see, “Buddha Dhamma – In a Chart” and the post referred to in that chart, “What is Unique in Buddha Dhamma?“.
- The Buddha discussed this clearly in the “Maha Chattarisaka Sutta (Discourse on the Great Forty)” on Oct 23, 2018  (p.42).

It is a Step-by-Step Process

9. To get to the Sōtapanna stage, the first step is to make sure that one learns Dhamma and clear up any remaining doubts about those ten types of micchā diṭṭhi.

- When one gets rid of all ten micchā diṭṭhi, one is truly on the mundane Eightfold Path.
- At that point, one’s mind has been cleansed to a stage where one can comprehend deeper Dhamma concepts. In particular, the Three Characteristics of Nature (Tilakkhana): anicca, dukkha, anatta. This is a deeper micchā diṭṭhi, the second type described in the Maha Cattarisaka Sutta.
- When one comprehends the Tilakkhana to some extent, one attains the Sōtapanna stage of Nibbāna. That is when one gets to the Lokottara (Noble) Eightfold Path.
- Then, by following the Noble Eightfold Path, one reaches the higher stages of Nibbāna, culminating at the Arahant stage.

10. The Path to Nibbāna has been covered for hundreds of years because the above steps have not been clear. Furthermore, the meanings of those keywords, anicca, dukkha, anatta, have been distorted.

- That slow process of degradation of Buddha Dhamma took place over about 1500 years. In the late 1800s, when the Europeans discovered the ancient Sanskrit and Pāli documents, they did more damage.
- They first discovered Sanskrit Hindu Vedic literature in India (Buddhism had disappeared from India long before). They later came across the Pāli Tipiṭaka in Sri Lanka, Burma, and other Asian countries.
- The key problem arose when they ASSUMED that Sanskrit words “anitya” and “anātma” are the same as the Pāli words “anicca” and “anatta.” The Sanskrit words “anitya” and “anātma” do mean “impermanent’ and “no-self,” but the Pāli words “anicca” and “anatta” have totally different meanings. See, “Misinterpretation of Anicca and Anatta by Early European Scholars.”https://puredhamma.net/historical-backg ... -scholars/

More Information

11. That historical background is fully explained in many posts in the “Historical Background” section (https://puredhamma.net/historical-background/). But at least read the posts starting with “Incorrect Theravada Interpretations – Historical Timeline.”

- The correct meanings of anicca, dukkha, anatta have been discussed in the section, “Anicca, Dukkha, Anatta.”https://puredhamma.net/key-dhamma-conce ... -anatta-2/

12. As for instantaneous births, instances of such ōpapātika births occur in many suttā. For example, in the Maha Parinibbana Sutta, the Buddha told Ven. Ananda about ōpapātika births of many people who died in a certain village: “.Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā..”

- As I mentioned, the translations are available in several languages in the above SuttaCentral link for the sutta. For example, the above verse is translated into English as “…The nun Nandā, Ānanda, through the destruction of the five lower fetters have arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world..”.
In Sinhala as: “..ආනන්දය, නන්දා නම් භික්ෂුණිය පස් ආකාර ඔරම්භාගිය (සත්වයන් කාමලොකයෙහි රඳවන) සංයෝජනයන් නැතිකිරීම නිසා ඔපපාතිකව (බ්‍රහ්මලොකයෙහි) උපන්නීය. ඒ (බ්‍රහ්ම) ලොකයෙන් වෙනස් නොවන ස්වභාව ඇත්තේ එහිදීම පිරිනිවන් පාන්නීය..”.
- However, please keep in mind that those SuttaCentral translations also can have errors (as is the case at most online sites and books), as I pointed out in #5 above.

Grasping the Real Nature

13. Finally, there may be people who attain magga phala but had never even heard about gandhabba in this life. If one comprehends the Tilakkhana, that is all needed.

- In such cases, they had not rejected the concept of a gandhabba. If someone explained the concept to them, they would accept it since they can see that it must be true.
- However, if one hears those explanations and rejects them as “nonsense,” that is micchā diṭṭhi. Those are the concept of a gandhabba (and para lōka), instantaneous births, the existence of other realms, and the existence of Ariyā or yogis who have the ability to see such realms as well as para lōka.
- The only way to get rid of such micchā diṭṭhi is to examine those concepts and convince oneself that they must be true.

14. In that process, it is also necessary that one lives a moral life staying away from dasa akusala as much as possible, as explained in the “Living Dhamma” section. Anyone needs to experience the mental clarity (and the “peace of mind” or “niveema“) that comes with staying away from dasa akusala.

- By the way, the strongest of the dasa akusala is micchā diṭṭhi, which includes not only the 10 types but also ignorance about Tilakkhana. This is why a Sōtapanna removes 99% or more of the defilements by getting rid of the BOTH types of micchā diṭṭhi; see, “What is the only Akusala Removed by a Sōtapanna?“.
- The first type of micchā diṭṭhi is about the 10 types discussed in #3 above, which includes believing that nothing happens without a cause; bad causes (dasa akusala) lead to bad consequences. The second type is about not knowing the true nature of this world of 31 realms, i.e., that it is not possible to maintain anything to one’s satisfaction (anicca), one is subjected to suffering because of that (dukkha), and thus, one is truly helpless in this rebirth process (anatta).
- However, it is difficult to “see” those Tilakkhana until one believes in that bigger picture. That includes the 31 realms and the rebirth process, and the concept of para lōka with gandhabbā.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Where Are Memories Stored? - Viññāṇa Dhātu

Viññāṇa dhātu represents the nāma loka. It has no spatial location. That is why we can recall memories from anywhere.

Nama Loka (Vinnana Dhatu) Is Different Compared to Rupa Loka!

1. A question that comes up frequently is: "Where are our memories stored?" Are they stored in the brain?

- The Buddha could recall memories of previous births trillions of years to the past. See, for example, "Mahāpadāna Sutta (DN 14) (https://suttacentral.net/dn14/en/sujato ... ript=latin)" Those memories could not possibly have been in his brain of his last birth!
- Below, we will discuss scientific evidence that the brain cannot possibly hold our memories.
- Then we will discuss the Buddha's explanation of "memory storage/recall." The brain plays a crucial role in recalling memories, but the memories are in our nāma loka (viññāṇa dhātu.)
- We are used to thinking in terms of the rupa loka represented by the other five types of dhātu (pathavi, āpo, tejo, vāyo, ākāsa) where objects remain in specific locations. But viññāṇa dhātu has no specific location in space. We will discuss some unique properties of our nāma loka or viññāṇa dhātu

Recent Evidence Against "Brain as the Mind" Hypothesis

2. As we discussed in the recent posts, scientific findings within the past 50 years have converged to THREE types of investigations that point to the fact that the brain is not the “seat of consciousness.” These findings indicate that while the brain plays a crucial role in consciousness, it is NOT where our thoughts arise, i.e., the brain is not the mind! In addition, our memories are not "stored" in the brain either.

ONE: Rebirths accounts by children have been of common knowledge in many Asian countries for ages. Most people in those countries were Buddhists who accepted those accounts without question. Only recently, Western countries took an interest after two significant developments: Systematic studies conducted by Professor Ian Stevenson (Ref. 1) and the easy access to rebirth accounts via the internet. Also, see “Evidence for Rebirth.“https://puredhamma.net/dhamma/evidence-for-rebirth/

TWO: Accounts of Near-Death Experiences (NDE) in the absence of any brain activity. Some NDE accounts are by those declared dead for periods ranging from a few minutes to many minutes. They say that “they were outside of the physical body.” They were looking down at their bodies from the ceiling!
- We discussed the second category in recent posts; see "Near-Death Experiences (NDE): Brain Is Not the Mind" and "Gandhabba (Mental Body) Separating from Physical Body in Jhāna."

THREE: Reports of “extraordinary memory recall” by several people. They can recall the past several years in great detail, and it is unlikely that the brain could have “stored” such minute details as a video recorder.
- Let us discuss briefly the third now.

Extraordinary Memories - Impossible to be Stored in the Brain!

3. Strong evidence has emerged recently that there is indeed a “complete record” of one’s past, just like a videotape. These studies started with Jill Price, who contacted a team of scientists in the early 2000’s about her ability to recall anything from 1974 onwards. Here is a video of her interview with Diane Sawyer on an ABC program:



- Note that she says she can “see” what happened on any day in the past. It is not like she recalls a “summary” or the gist of what happened. She can recount the whole episode in detail. Even the date and time come out effortlessly. That is amazing!
- @2:50 minutes: Diane Sawyer tests Jill’s ability to recall past events. She passes all tests.

4. Since then, several more such individuals have been studied in detail. More details at "Recent Evidence for Unbroken Memory Records (HSAM)," "Autobiographical Memory – Preserved in Nāma Loka," and "Where Are Memories “Stored”? – Connection to Pañcakkhandha."

- It is evident that the brain cannot "store" that much information in such detail. Scientists are unable to explain these amazing accounts.
- The point is that even one such account of "detailed memory recall" (as by Jill Price above) is enough to negate the "memories in the brain" hypothesis. In the words of the American philosopher William James, "If you wish to upset the law that all crows are black. it is enough if you prove one single crow to be white."

Viññāṇa Dhātu is Accessible from Anywhere in Ākāsa Dhātu

5.  A mind has access to its own viññāṇa dhātu from anywhere.

- That is why whether we are on Earth, go to the Moon, or even to another planetary system at the other end of the universe, we will be able to recall memories and to think just like while we are on Earth.
- The brain helps to extract memories from the nāma loka (viññāṇa dhātu) and pass them to hadaya vatthu, the seat of the mind.
- On the other hand, the five physical senses help detect localized, dense rupa. Again, the brain plays a key role in that process; see, "Brain – Interface between Mind and Body." Of course, it is the mind experiences all rupā and memories. 

Our World - Rupa Loka and Nāma Loka

6. Our world consists of rupa loka and nāma loka. Rupa loka, of course, consists of physical rupa that we can see, hear, smell, taste, or touch. Other humans and animals are included in one's rupa loka. They are at specific locations in ākāsa dhātu (space.)

- The nāma loka includes the "mental aspects" or nāma, specifically vedanā, saññā, saṅkhāra, and vipāka viññāṇa.
- Kamma viññāṇa (associated with dhammā ) do not strictly fall into the nāma category but are also in nāma loka (viññāṇa dhātu.) 
- We all share the same rupa loka. However, each person has their own nāma loka, because vedanā, saññā, saṅkhāra, viññāṇa are one's own.
- Unlike rupa (located in specific places in space), nāma in nāma loka (viññāṇa dhātu) can be recalled from anywhere in space (ākāsa dhātu.)

7. The astronauts who went to the Moon could not see, hear, smell, taste, or touch anything that was not on the Moon. But they could recall their memories as if they were on the Earth. That is because we can access viññāṇa dhātu from anywhere.

- Put it another way, dense rupa (experienced by the five physical senses) are localized, but the nāma category (vedanā, saññā, saṅkhāra, viññāṇa) is NOT localized.
- In addition to those dense rupā and nāma, there is another category that makes the bridge between nāma and rupa. Those are the dhammā in "manañca paṭicca dhamme ca uppajjāti manoviññāṇaṃ” in the “Chachakka Sutta (MN 148)”(https://suttacentral.net/mn148/en/sujat ... ript=latin)
- In between such dense (sappaṭigharupa  and anidassana/appaṭigha  nāma, there are anidassana/appaṭigha rupa (dhammā.) These dhammā are kammic energies created by kamma viññāṇa; see, "Dhammā, Kamma, Saṅkhāra, Mind – Critical Connections."
- Both nāma and dhammā are not localized and in viññāṇa dhātu. See, “What are Rūpa? – Dhammā are Rūpa too!“

The Sixth Type of Rupa in Buddha Dhamma

8. As discussed below, nāma (or "thoughts with nāma") arise when an external rupa comes into contact with an internal rupa.

- Our thinking process always starts with an ārammaṇa that comes to a "sense door." We discussed the five physical sense doors above.
- The sixth sense door is the mind itself. It can become active upon receiving a "dhammā" as we have discussed previously; see, for example, #6 in "Summary of Key Concepts About Viññāṇa and Saṅkhāra" and the two posts referred to there.
- Dhammā (with a "long a") are memory records (nāmagotta) with embedded kammic energies. They are kamma bija (kammic energies) that bring vipāka. The contact of such dhammā directly with the hadaya vatthu is described in the “Chachakka Sutta (MN 148)” as  “manañca paṭicca dhamme ca uppajjāti manoviññāṇaṃ." See "Chachakka Sutta – Six Types of Vipāka Viññāna."viewtopic.php?p=530971#p530971
- Where are such dhammā or kamma bija "stored"?

Dhammā Are in Viññāṇa Dhatu (or Nāma Loka)

9. Our world consists of six types of dhātuspathavi, āpo, tejo, vāyo, ākāsa, viññāṇa. 

- We are familiar with the rupa loka associated with the first five types of dhātus. "Things" made of pathavi, āpo, tejo, vāyo are in specific places in ākāsa dhātu or "space."
- The Buddha described a nāma loka associated with the viññāṇa dhātu. Nāmagotta and dhammā in the nāma loka do not have spatial locations. They can make contact with the hadaya vatthu from anywhere in space. We discussed that starting with #11 in the recent post "Summary of Key Concepts About Viññāṇa and Saṅkhāra."
- Let us think about that a bit more because it can provide more insights.

Difference Between "Dense Rupa" in Akasa Dhatu and "Nāmagotta/Dhammā" in Viññāṇa Dhatu

10. If you want to see the great wall in China, you need to go to China. If you need to see a concert you need to go there. To experience any of the five types of "dense rupa" DIRECTLY with the five corresponding physical senses, we need to "bring them together" at the appropriate location.

- However, we can recall memories of any of the above experiences from anywhere. Even if you go to the Moon, you can recall such experiences (nāmagotta) from the past. Does that mean you took all those memories with you to the Moon?
- Some scientists believe that all memories are in the brain. But no one has proven that despite the efforts, especially during the past several decades.
- Furthermore, there is an ever-increasing collection of evidence from the accounts of past lives and near-death experiences. Even if just one of those accounts is true, we can rule out the "memory storage in the brain" hypothesis.

Internal (Ajjhatta) and External (Bahiddha) Rupa

11. There are five types of rupa in the external world (bahiddha rupa): rupa rupa or vaṇṇa rupa, sadda rupa, gandha rupa, rasa rupa, and phoṭṭhabba rupa.

- Then there are subtle internal rupā (ajjhatta rupa) associated with a living being. The seat of the mind (hadaya vatthu) and a set of pasāda rupa arise at the beginning of a new bhava (existence.)
- Note that the external vaṇṇa rupā are experienced (or sensed) with the internal cakkhu pasāda rupa; external sadda rupa experienced with internal sota pasāda rupa, etc.
- Both internal and external rupā are made of the four fundamental elements (pathavi, āpo, tejo, vāyo) and other types of rupa derived from the fundamental elements (upādāya rupa.)

The uniqueness of the Set of Internal Rupa

12. These internal rupā are very special. They can be created only by kammic energy.

- Materialists think thoughts (nāma) arise in the brain. But they have not found ANY evidence of that despite intensive research over the past 60 plus years.
- How can feelings of joy or sorrow arise in inert molecules, no matter how complex they become?
- As I discussed in the first few posts in the "Origin of Life" series, even the first cells are created by kammic energy! viewtopic.php?f=46&t=26749&p=518755#p518755

13. Note that pasāda rupā are in the mental body or gandhabba. They cannot be seen even with the most powerful microscopes.

- The eyes, ears, nose, tongue, and physical body only capture the external sensory inputs. Those signals get processed by the brain and transmitted to the mental body with the hadaya vatthu and a set of pasāda rupa.
- Nāma (vedanā, saññā, saṅkhāra, viññāṇa) arise at hadaya vatthu in the mental body (gandhabba.) See, "Brain – Interface between Mind and Body." It is not necessary to learn such details. But it is necessary to understand the difference between the sensory system on the physical body (eyes, ears, nose, tongue, body, and brain) and that in the mental body (hadaya vatthu and five pasāda rupa.) Thoughts (nāma) arise in the mental body.

Contact Between External and Internal Rupa Give Rise to Nāma (Mental Attributes)

14. Nāma arises when an external rupa comes into contact with an internal rupa. For example, when an external rupa is seen with the cakkhu pasāda rupa, cakkhu viññāṇa arises. That " seeing sensation" is felt with vedanā, saññā, saṅkhāra, and the overall experience is cakkhu viññāṇa. All five "physical senses" work the same way.

- By the way, those five types of sensory experiences (cakkhu, sota, ghāna, jivhā, and kāya viññāṇa) are vipāka viññāṇa.

What Are Nāmarupa?

Nāma loka includes two types of "nāmarupa":
(i) The primary type of nāmarupa is "in-between nāma and rupa" and arises in Uppatti Paticca Samuppada. This is the "mental body" or "gandhabba" produced by kammic energy!
(ii) The second type belongs to the "nāma" category and arises in the Idapaccayatā PS.

- In this post, we will refer only to the first type of nāmarupa.

15. The set of ajjhatta rupa defines a living being.  It is also the primary type of nāmarupa because it can generate nāma!

- "Nāma" arises at the "seat of the mind" (hadaya vatthu) with the help of the five pasāda rupa. Each pasāda rupa is a "doorway" to the hadaya vatthu. For example, vaṇṇa rupa makes contact with the cakkhu pasāda rupa, and that contact transferred to the hadaya vatthu.
- We can see that this primary type of nāmarupa has the remarkable ability to generate nāma or "mental attributes": vedanā, saññā, saṅkhāra, and vipāka viññāṇa.
- That is why the hadaya vatthu and the five pasāda rupa go by the name "mental body" or gandhabba. It has the unique ability to generate nāma upon interactions with the five types of external rupa.

16. Some living beings, particularly the Brahmas in the highest 20 realms, have only such a "mental body." They do not have dense physical bodies like humans or animals.

- Rupāvacara Brahmas in the first 16 Brahma realms have hadaya vatthu and two pasāda rupa (cakkhu and sota.) Thus they can only see and hear.
- Arupāvacara Brahmas in the four arupāvacara Brahma realms have only the hadaya vatthu. They cannot see or hear either. But they can think! That brings up another type of rupa that we discuss now.
- The hadaya vatthu of any Brahma (or any living being) is unique; it is formed in accordance with the specific kammic energy that gave rise to its existence.

External Rupa are Inert; Internal Rupa Are Not Inert

17. The critical observation is that the set of internal rupa (hadaya vatthu and the set of pasāda rupa) are not inert. That set is the "mental body" or "manomaya kāya" or "gandhabba."

- Those are the ONLY rupa that can give rise to nāma (vedanā, saññā, saṅkhāra, vipāka viññāṇa.)
- The Pali word "nāma" can mean "to bend/adjust" (in Sinhala, නම්‍යතාවය.) The internal rupā generated by kammic energy to be compatible with that existence.
- Our big, dense physical bodies are made of inert matter, just like plants. "Consciousness" arises in the "mental body."

18. For each human, kammic energy creates a manomaya kāya with a hadaya vatthu and five pasāda rupa. Until it is pulled into a suitable womb, that gandhabba or manomaya kāya lives in the "paraloka." That means those of us in "this loka" (ayaṁ loka) cannot see them; they are in a "different loka" (para loka) that is unseen.

- While in para loka, a gandhabba can see and hear just like a rupāvacara Brahma. Even though a human gandhabba has ghāna, jivhā, and kāya pasāda rupa, those cannot make contact with gandha, rasa, and phoṭṭhabba until getting a physical body.
- A physical body starts when the gandhabba enters a womb and merges with a zygote in the womb. Then it grows inside the womb getting food from the mother. Once that baby comes out of the womb, it grows into an adult eating food.
- Thus, our physical bodies are made of inert matter, just like plants or rocks. They are all made of pathavi, āpo, tejo, vāyo,. That is why it becomes inert as soon as the gandhabba leaves.
- It is CRITICAL to have this basic understanding; see, "Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage."

References

1. “Twenty Cases Suggestive of Reincarnation” by Ian Stevenson (Second Edition,1974.)

2. Related posts: "Where Are Memories “Stored”? – Connection to Pañcakkhandha" and "Memory Recall for Gandhabba in a Human Body."
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

List of Posts - Part 1

The following is a list of FORMAL POSTS since 2018.
- Before that, I just answered questions by others.
- As you can see, I faced a lot of criticism those days. But the truth ALWAYS prevails in the end.

First Formal post: “Nine Stages of a Thought (Citta)” on Aug 19, 2018: viewtopic.php?p=484505#p484505
"Two Types of Vinnana – We Have Control Over Kamma Vinnana" :viewtopic.php?p=484554#p484554
"Incorrect Thēravada Interpretations – Historical Timeline": viewtopic.php?p=484913#p484913
"Translating Tipitaka to Sanskrit was specifically prohibited by the Buddha" (no title): viewtopic.php?p=484945#p484945
"Samādhi, Jhāna, Magga Phala – Introduction": viewtopic.php?p=485023#p485023
"Saññā – What It Really Means" : viewtopic.php?p=486716#p486716
"Amazingly Fast Time Evolution of a Thought (Citta)" viewtopic.php?p=487033#p487033
(Note that many early posts were followed by a lot of discussions.)
"Sankhāra – What It Really Means": viewtopic.php?p=487856#p487856
"Can or Should a Lay Follower Eliminate Sensual Desires?": viewtopic.php?p=488053#p488053
Post on "Nimitta": viewtopic.php?p=488189#p488189
"Citta Vithi – Processing of Sense Inputs": viewtopic.php?p=488521#p488521
"Critical Role of Memories - Nāmagotta" :viewtopic.php?p=488683#p488683
"Parimukham- Establishing Mindfulness in Front?" viewtopic.php?p=488807#p488807
"What Am I Trying to Achieve at This Forum?" : viewtopic.php?p=489031#p489031
"Why is it Necessary to Learn Key Pali Words?": viewtopic.php?p=489072#p489072
"Myths about the Sotapanna Stage":viewtopic.php?p=489112#p489112
"Dhammacakkappavattana Sutta":viewtopic.php?p=489211#p489211 AND viewtopic.php?p=489289#p489289
- Also related: "On the group of five": viewtopic.php?p=489413#p489413
"Defending Buddha Dhamma"(not a formal post): viewtopic.php?p=489659#p489659
"Difference Between Rupa and Rupakkhandha":viewtopic.php?p=490371#p490371
"Mahā Cattārisaka Sutta (Discourse on the Great Forty)":viewtopic.php?p=490452#p490452
"Wrong Views (Miccā Ditthi) – A Simpler Analysis":viewtopic.php?p=490548#p490548
"The Law of Attraction, Habits, Character (Gati), and Cravings (Asavas)":viewtopic.php?p=490629#p490629
"Bhava and Jāti – States of Existence and Births Therein":viewtopic.php?p=490794#p490794
"Gandhabba State – Evidence from Tipitaka":viewtopic.php?p=490877#p490877
"How the Buddha Described the Chance of Rebirth in the Human Realm":viewtopic.php?p=491080#p491080
"Sankhāra – What It Really Means":viewtopic.php?p=491137#p491137
"Correct Meaning of Vacī Sankhāra":viewtopic.php?p=491288#p491288
"Free Will in Buddhism – Connection to Sankhāra":viewtopic.php?p=491441#p491441
"Vedana (Feelings) - Two Ways Vēdanā (Feelings) Can Arise":viewtopic.php?p=491701#p491701
"Difference between Phassa and Samphassa":viewtopic.php?p=491863#p491863
"Combination of Words (Sandhi) in Pali with Key Roots":viewtopic.php?p=491952#p491952
"Lōbha, Dōsa, Mōha versus Rāga, Patigha, Avijjā":viewtopic.php?p=492117#p492117
"Translation of Tipitaka Pāli Words to English":viewtopic.php?p=492204#p492204
"Buddhist Explanations of Conception, Abortion, and Contraception":viewtopic.php?p=492511#p492511
"Gati to Bhava to Jāti – Ours to Control":viewtopic.php?p=492567#p492567
"Ten Types of Miccha Ditthi":viewtopic.php?p=492705#p492705
"Rebirth in Early Buddhism?”:viewtopic.php?p=492830#p492830
"Pathama Niraya Sagga Sutta (AN 10.211): Causes for Rebirth in Good and Bad Realms":viewtopic.php?p=493087#p493087
“ayam antimā jāti, natthi dāni punabbhavo”:viewtopic.php?p=493171#p493171
"Dasa Kusala and Dasa Akusala – Fundamentals in Buddha Dhamma":viewtopic.php?p=493225#p493225
"Dasa Kusala and Dasa Akusala – Fundamentals in Buddha Dhamma - Continued":viewtopic.php?p=493298#p493298
"Part 2: How Does Abstaining from Dasa Akusala Lead to Happiness?":viewtopic.php?p=493464#p493464
"Kāmaccandha and Icca – Being Blinded by Cravings":viewtopic.php?p=493668#p493668
"How Habits are Formed and Broken – A Scientific View":viewtopic.php?p=493772#p493772
""Kāmaccandha Is Not There in Brahma Realms – The Bigger Picture in the 31 Realms":viewtopic.php?p=493826#p493826
"31 Realms Associated with the Earth":viewtopic.php?p=493882#p493882
"Types of Bodies in the 31 Realms and Manōmaya Kaya":viewtopic.php?p=493978#p493978
"Anattā (Mundane Interpretation) - There is no "Unchanging Self"":viewtopic.php?p=494114#p494114
"Buddha Dhamma – A Sequential Approach":viewtopic.php?p=494325#p494325
"Types of Bodies in 31 Realms - Connection to Jhāna":viewtopic.php?p=494467#p494467
"Finest Manōmaya Kaya of an Arupavacara Brahma":viewtopic.php?p=494553#p494553
"Basic Principles of Buddha Dhamma - Introduction to Paticca Samuppāda":viewtopic.php?p=494723#p494723
"Account of Anugulimāla - Many Insights to Buddha Dhamma":viewtopic.php?p=495000#p495000
"Paticca samuppada vibhanga Sutta (SN 12.2)":viewtopic.php?p=495211#p495211
"Vinnana – Consciousness Together With Future Expectations":viewtopic.php?p=495323#p495323
"Paticca Samuppāda and Viññāna":viewtopic.php?p=495457#p495457
"Pali to English Translations – Problems With Current Translations":viewtopic.php?f=46&t=26749&start=840
"Connection Between Sankhāra and Viññāna":viewtopic.php?p=495862#p495862
"Viññāna and Sankhāra – Connection to Paticca Samuppāda":viewtopic.php?p=496303#p496303
"Four Noble Truths – Suffering and Its Elimination":viewtopic.php?p=496929#p496929
"Sutta – The Need to Explain Deep Sutta Verses in Detail":viewtopic.php?p=497176#p497176
"Where in Suttas Say That Viññāna Is Defiled Consciousness?":viewtopic.php?p=497287#p497287
"What is “San”? Meaning of Sansāra (or Samsāra)":viewtopic.php?p=497449#p497449
- Follow the discussions!
"The Dangers in Just Focusing on Suttas – Tipitaka Has Two More Pitakas!":viewtopic.php?p=497579#p497579
"Breath Meditation Is Addictive and Harmful in the Long Run":viewtopic.php?p=497963#p497963
"Ānapānasati That Can Reduce and Eliminate Mental Stress Permanently":viewtopic.php?p=498473#p498473
"Mahā Satipatthāna Sutta – Structure":viewtopic.php?p=498950#p498950
"How a Mind Can Be Purified with Satipatthāna - Fundamentals":viewtopic.php?p=499408#p499408
"What is Sati in Satipatthāna? - Two Meanings of Sati":viewtopic.php?p=499994#p499994
"Satipatthāna - Section on Postures (Iriyāpathapabba)":viewtopic.php?p=500916#p500916
"Kayānupassanā- Section on Habits (Sampajānapabba)":viewtopic.php?p=501576#p501576
"Other "Kāya" in Kāyānupassanā - The Other Three Sections in Kāyānupassanā":viewtopic.php?p=502442#p502442
"List of “San” Words and Other Pāli Roots":viewtopic.php?p=502770#p502770
- Follow the discussions!
""San" is not clear? This may be helpful if one has an open mind":Post by Lal » Tue Feb 26, 2019 7:09 am ... o vinnana.
"Tapussa Sutta (AN 9.41) – Transition from Anariya Jhānās to Ariya Jhānās and to Akuppā Cētōvimutti":viewtopic.php?p=504100#p504100
"Jhānic Experience in Detail – Sāmañ­ña­phala Sutta (DN 2)":viewtopic.php?p=504394#p504394
"Bodhi­rāja­kumāra Sutta (MN 85).":viewtopic.php?p=504661#p504661
"Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra":viewtopic.php?p=504992#p504992
"Anulōma and Patilōma Paticca Samuppāda":viewtopic.php?p=505793#p505793
"Complexity of the Mind - Viññāna and Sankhāra":viewtopic.php?p=510665#p510665
"Kamma Done with Sankhāra - Various Types of Sankhāra":viewtopic.php?p=511215#p511215
"Viññāna – Much More Than Just Consciousness":viewtopic.php?p=512253#p512253
"“Viññāna Paccayā Nāmarūpa” in Idappaccayā Paticca Samuppāda":viewtopic.php?p=513304#p513304
"Nāmarūpa Paccayā Salāyatana in Idapaccayatā Paticca Samuppāda":viewtopic.php?p=514169#p514169
"Difference between Phassa and Samphassa":viewtopic.php?p=515057#p515057
"Phassa paccayā Vēdanā….to Bhava":viewtopic.php?p=515835#p515835
"Bhava paccayā Jāti....Jarā , Marana,...
":viewtopic.php?p=516528#p516528
"Uppatti Paticca Samuppāda (How We Create Our Own Rebirths)":viewtopic.php?p=517788#p517788
"Origin of Life – There is No Traceable Origin":viewtopic.php?p=518755#p518755
"Human Life – A Mental Base (Gandhabba) and a Material Base (Cell)":viewtopic.php?p=519542#p519542
"Living Cell - How Did the First Cell Come to Existence?":viewtopic.php?p=520453#p520453
"Clarification of “Mental Body” and “Physical Body” – Different Types of “Kāya”":viewtopic.php?p=521454#p521454
"Mystical Phenomena in Buddhism?":viewtopic.php?p=522377#p522377
"Views on Life - Wrong View of Materialism":viewtopic.php?p=523126#p523126
"Wrong View of Creationism (and Eternal Future Life) – Part 1":viewtopic.php?p=523921#p523921
"Wrong View of Creationism (and Eternal Future Life) – Part 2":viewtopic.php?p=524838#p524838
"Buddhist Worldview – Introduction":viewtopic.php?p=525809#p525809
"Contact Between Āyatana Leads to Vipāka Viññāna":viewtopic.php?p=526452#p526452
"How Do Sense Faculties Become Internal Āyatana?":viewtopic.php?p=527045#p527045
"Indriya Make Phassa and Āyatana Make Samphassa":viewtopic.php?p=527632#p527632
"Citta – Basis of Our Experience and Actions":viewtopic.php?p=528170#p528170
"Vipāka Vēdanā and “Samphassa jā Vēdanā” in a Sensory Event":viewtopic.php?p=528858#p528858
"Kāma Guṇa – Origin of Attachment (Tanhā)":viewtopic.php?p=529459#p529459
"Kāma Guna, Kāma, Kāma Rāga, Kāmaccandha":viewtopic.php?p=529463#p529463
"Vision Is a Series of “Snapshots” – Movie Analogy":viewtopic.php?p=530281#p530281
"Chachakka Sutta – No “Self” in Initial Sensory Experience":viewtopic.php?p=530971#p530971
"Sakkāya Ditthi in Terms of Attā or “Self” or “Ātma”":viewtopic.php?p=531686#p531686
"An Apparent “Self” Is Involved in Kamma Generation":viewtopic.php?p=532760#p532760
"Tanhā – The Origin of Suffering":viewtopic.php?p=533516#p533516
"Paticca Samuppāda – A “Self” Exists Due to Avijjā":viewtopic.php?p=534470#p534470
"Kamma, Saṅkhāra, and Abhisaṅkhāra':viewtopic.php?p=535678#p535678
"Vacī Saṅkhāra – Saṅkappa (Conscious Thoughts) and Vācā (Speech)":viewtopic.php?p=536542#p536542
"Summary on Vitakka/Vicāra, Savitakka/Savicāra, and Avitakka/Avicāra":viewtopic.php?p=537045#p537045
"Tanhā Paccayā Upādāna – Critical Step in Paticca Samuppāda":viewtopic.php?p=537584#p537584
"Mōha/Avijjā and Vipāka Viññāṇa/Kamma Viññāṇa":viewtopic.php?p=538143#p538143
"Icchā (Cravings) Lead to Upādāna and to Eventual Suffering":viewtopic.php?p=538924#p538924
"Dhammā, Kamma, Saṅkhāra, Mind – Critical Connections":viewtopic.php?p=539730#p539730
"Buddhist Explanations of Conception, Abortion, and Contraception":viewtopic.php?p=540534#p540534
"Cloning and Gandhabba":viewtopic.php?p=540956#p540956
"Paticca Samuppāda – From Mind to Matter":viewtopic.php?p=541269#p541269
"Ghost 1990 Movie – Good Depiction of Gandhabba Concept":viewtopic.php?p=541914#p541914
"Origin of Life – One Creates One’s Own Future Lives":viewtopic.php?p=542839#p542839
"Mental Body Versus the Physical Body":viewtopic.php?p=543591#p543591
"“Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1":viewtopic.php?p=544574#p544574
"“Tipiṭaka English” Convention Adopted by Early European Scholars – Part 2":viewtopic.php?p=545747#p545747
"The Framework of Buddha Dhamma - The Wider Worldview":viewtopic.php?p=546864#p546864
"The Suffering (Dukkha) in the First Noble Truth":viewtopic.php?p=547822#p547822
"Dangers of Ten Types of Wrong Views and Four Possible Paths":viewtopic.php?p=549004#p549004
"Sammā Diṭṭhī – Only One Leads to the Noble Path":viewtopic.php?p=550123#p550123
"Fear of Nibbāna (Enlightenment)":viewtopic.php?p=550617#p550617
"Nibbāna “Exists”, but Not in This World":viewtopic.php?p=550925#p550925
"Kamma and Paṭicca Samuppāda – Introduction":viewtopic.php?p=551639#p551639
"Account of Angulimāla – Many Insights to Buddha Dhamma":viewtopic.php?p=552068#p552068
"Kāma Assāda – A Root Cause of Suffering":viewtopic.php?p=552742#p552742
"Gati (Habits/Character) Determine Births – Saṃsappanīya Sutta":viewtopic.php?p=553844#p553844
"Five Aggregates – Introduction":viewtopic.php?p=555457#p555457
"Difference Between Rūpa and Rūpakkhandha":viewtopic.php?p=556796#p556796
"Rūpakkhandha (Form Aggregate) and Rūpa Upādānakkhandha (Clinging Form Aggregate)":viewtopic.php?p=558440#p558440
"Arising of Five Aggregates Based on an Ārammaṇa":viewtopic.php?p=559547#p559547
"Memory Records- Critical Part of Five Aggregates":viewtopic.php?p=560472#p560472
"Amazingly Fast Time Evolution of a Thought (Citta)":viewtopic.php?p=560884#p560884
"Pañca Upādānakkhandhā – Introduction":viewtopic.php?p=561760#p561760
"Five Aggregates and Tilakkhaṇa – Introduction":viewtopic.php?p=562821#p562821
"Icca, Nicca, Anicca – Important Connections":viewtopic.php?p=563890#p563890
"Does Impermanence Lead to Suffering?":viewtopic.php?p=564877#p564877
"Anicca – Worthlessness of Worldly Things":viewtopic.php?p=565733#p565733
"Anicca – Inability to Keep What We Like":viewtopic.php?p=566597#p566597
"“Me” and “Mine” – The Root Cause of Suffering":viewtopic.php?p=567367#p567367
"Difference Between “Me and Mine” and Sakkāya Diṭṭhi":viewtopic.php?p=568242#p568242
"Buddhism and Evolution – Aggañña Sutta (DN 27)":viewtopic.php?p=568750#p568750
"Arōgyā Paramā Lābhā..":viewtopic.php?p=569114#p569114
"Sakkāya Diṭṭhi – “Me and Mine” View":viewtopic.php?p=569301#p569301
"Anicca, Dukkha, Anatta – According to Some Key Suttā":viewtopic.php?p=569532#p569532
"Atta – Two Very Different Meanings":viewtopic.php?p=570184#p570184
"Buddhahood Controversies – Introduction":viewtopic.php?p=571012#p571012
"Pāṭihāriya (Supernormal Abilities) of a Buddha – Part I":viewtopic.php?p=571815#p571815
"Pāṭihāriya (Supernormal Abilities) of a Buddha – Part II":viewtopic.php?p=572929#p572929
"Introduction – A Scientific Approach to Buddha Dhamma":viewtopic.php?p=573863#p573863
"Theories of Our World - Scientific Overview":viewtopic.php?p=574917#p574917
"Mind and Matter – Buddhist Analysis":viewtopic.php?p=575829#p575829
"Rupa (Material Form) – Table":viewtopic.php?p=575924#p575924
"Sensual Pleasures – The Hidden Suffering":viewtopic.php?p=576819#p576819
"Kammic Energy Leads to Consciousness":viewtopic.php?p=577747#p577747
"Evidence for Rebirth":viewtopic.php?p=578531#p578531
"Mind Is Not in the Brain":viewtopic.php?p=579139#p579139
"Gandhabba in a Human Body – an Analogy":viewtopic.php?p=580119#p580119
"Persistent Vegetative State – Buddhist View":viewtopic.php?p=580971#p580971
"Patient H.M. – Different Roles of Brain in Memory":viewtopic.php?p=582132#p582132
"Memory Recall for Gandhabba in a Human Body":viewtopic.php?p=583169#p583169
"Autobiographical Memory – Preserved in Nāma Loka":viewtopic.php?p=584449#p584449
"Rupa and Rupakkhandha, Nāma and Nāmagotta":viewtopic.php?p=585645#p585645
"Response to a Sensory Stimulus – Role of Gati/Anusaya":viewtopic.php?p=586526#p586526
"Ārammaṇa Plays a Critical Role in a Sensory Event":viewtopic.php?p=587854#p587854
"The Law of Attraction, Habits, Character (Gati), and Cravings (Āsava)":viewtopic.php?p=588385#p588385
"Nāma Loka and Rupa Loka – Two Parts of Our World":viewtopic.php?p=589101#p589101
"Tipiṭaka – The Uniqueness of Buddha Dhamma":viewtopic.php?p=590423#p590423
"Pāli Canon Is Self-Contained but Requires Detailed Explanation":viewtopic.php?p=591825#p591825
"Vinaya Piṭaka – More Than Disciplinary Rules":viewtopic.php?p=592930#p592930
"Abhidhamma Piṭaka – Deeper Analyses of Concepts":viewtopic.php?p=593950#p593950
"Antarābhava and Gandhabba":viewtopic.php?p=594416#p594416
"Antarābhava – No Connection to Gandhabba":viewtopic.php?p=595325#p595325
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"Interpretation of the Tipiṭaka – Gandhabba Example":viewtopic.php?p=598806#p598806
"Citta Vithi – Fundamental Sensory Unit":viewtopic.php?p=599990#p599990
"
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

List of Posts - Part 2

This completes the list of posts to date.

"Does any Object (Rupa) Last only 17 Thought Moments?":viewtopic.php?p=600566#p600566
"Phassa (Contact) – Contact With Pasāda Rupa":viewtopic.php?p=601513#p601513
"Arising of the Five Aggregates With an Ārammaṇa":viewtopic.php?p=602561#p602561
"State of Mind in the Absence of Citta Vithi (Bhavaṅga) and 17 Cittā in a Citta Vithi":viewtopic.php?p=603307#p603307
"Sakkāya Diṭṭhi – Wrong View of “Me” and “Mine”:viewtopic.php?p=605317#p605317
"What Reincarnates? – Concept of a Lifestream":viewtopic.php?p=606128#p606128
"Anatta and Sakkāya Diṭṭhi – Two Different Concepts":viewtopic.php?p=607083#p607083
"Nibbāna – Rāgakkhaya Dosakkhaya Mohakkhaya – Part 1":viewtopic.php?p=608236#p608236
"Lōbha, Rāga and Kāmacchanda, Kāmarāga":viewtopic.php?p=608626#p608626
"Lōbha, Dōsa, Mōha versus Rāga, Paṭigha, Avijjā":viewtopic.php?p=608627#p608627
"Pañca Nīvaraṇa and Sensual Pleasures (Kāma)":viewtopic.php?p=609450#p609450
"What is “Kāma”? It is not Just Sex":viewtopic.php?p=609984#p609984
"Icchā, Taṇhā, Kāma – Root Causes of Suffering":viewtopic.php?p=610512#p610512
"Essence of Buddhism – In the First Sutta":viewtopic.php?p=611269#p611269
"Jāti – Different Types of Births":viewtopic.php?p=611750#p611750
"Bhava – Kammic Energy That Can Power an Existence":viewtopic.php?p=612915#p612915
"Bhava and Punabbhava - Kammic Energy Giving Rise to Renewed Existence":viewtopic.php?p=613587#p613587
"Difference Between Rūpa and Rūpakkhandha":viewtopic.php?p=615003#p615003
"Where Are Memories “Stored”? – Connection to Pañcakkhandha":viewtopic.php?p=615934#p615934
"Difference between Phassa and Samphassa":viewtopic.php?p=616930#p616930
"Loka Sutta - Origin and Cessation of the World":viewtopic.php?p=617194#p617194
"Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa":viewtopic.php?p=617659#p617659
"Dukkha Samudaya Starts With Samphassa-Jā-Vedanā":viewtopic.php?p=618344#p618344
"Vēdanā (Feelings) Arise in Two Ways":viewtopic.php?p=619299#p619299
"Key Steps of Kammic Energy Accumulation":viewtopic.php?p=619949#p619949
"Generating Kammic Energy in the “Upādāna Paccayā Bhava” Step":viewtopic.php?p=620791#p620791
"Idappaccayātā Paṭicca Samuppāda":viewtopic.php?p=621148#p621148
"Akusala-Mūla Upapatti Paṭicca Samuppāda":viewtopic.php?p=621920#p621920
"Viññāna Paccayā Nāmarūpa":viewtopic.php?p=622962#p622962
"Nāmarūpa Paccayā Salāyatana":viewtopic.php?p=623895#p623895
"Phassa paccayā Vēdanā….to Bhava":viewtopic.php?p=624212#p624212
"Bhava paccayā Jāti….Jarā , Marana,…":viewtopic.php?p=625015#p625015
"Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna)":viewtopic.php?p=626012#p626012
"Rebirth – Connection to Suffering in the First Noble Truth":viewtopic.php?p=626853#p626853
"Introduction - What is Suffering?":viewtopic.php?p=628436#p628436
"Introduction -2 – The Three Categories of Suffering":viewtopic.php?p=629845#p629845
"Preservation of the Buddha Dhamma":viewtopic.php?p=630505#p630505
New Series: Buddha Dhamma - Noble Truths, Paṭicca Samuppāda, Tilakkhana
"Buddha Dhamma - Noble Truths, Paṭicca Samuppāda, Tilakkhana":viewtopic.php?p=631591#p631591
"Saṅkhāra – What It Really Means":viewtopic.php?p=632133#p632133
"Correct Meaning of Vacī Sankhāra":viewtopic.php?p=632424#p632424
"Noble Truths, Paṭicca Samuppāda, Tilakkhana - Key Relationships":viewtopic.php?p=633464#p633464
"Anicca Nature, the First Noble Truth, and Paṭicca Samuppāda":viewtopic.php?p=634200#p634200
"Kusala and Akusala Kamma, Puñña and Pāpa Kamma":viewtopic.php?p=634616#p634616
"Anicca Nature – Not Possible to Overcome Suffering in This World":viewtopic.php?p=635134#p635134
"Anicca and Anatta - Two Characteristics of the World":viewtopic.php?p=635879#p635879
"Difference Between Physical Rūpa and Rūpakkhandha":viewtopic.php?p=636497#p636497
"Anulomika Khanti and Sammattaniyāma - Pre-requisites for a Sotapanna":viewtopic.php?p=636985#p636985
"Dukkha in Tilakkhana Is a Characteristic - Not Dukkha Vedanā":viewtopic.php?p=638333#p638333
"Attachment to Things with Dukkha Lakkhana Leads to Dukkha":viewtopic.php?p=639972#p639972
"How Does Anicca Nature Lead to Dukkha?":viewtopic.php?p=641616#p641616
"Buddhaghosa’s Visuddhimagga – A Focused Analysis":viewtopic.php?p=642163#p642163
"Misinterpretation of Anicca and Anatta by Early European Scholars":viewtopic.php?p=642917#p642917
"Anatta is a Characteristic of the World, not About a "Self"":viewtopic.php?p=644284#p644284
"Anatta in Anattalakkhaṇa Sutta - Part 1":viewtopic.php?p=645603#p645603
"The Amazing Mind – Critical Role of Nāmagotta (Memories)":viewtopic.php?p=646309#p646309
"Anatta in Anattalakkhaṇa Sutta - Part 2":viewtopic.php?p=647188#p647188
"Paṭicca Samuppāda - Introduction":viewtopic.php?p=648417#p648417
"What Did the Buddha Mean by a “Loka”?":viewtopic.php?p=649316#p649316
"Future Suffering (Loka/Dukkha Samudaya) Starts With Sensory Input (Ārammaṇa)":viewtopic.php?p=650459#p650459
"Sotapanna - One With the "Wider Worldview" of the Buddha":viewtopic.php?p=651523#p651523
"Sotapannā - Just Starting on the Noble Path":viewtopic.php?p=652394#p652394
"The Sōtapanna Stage":viewtopic.php?p=652852#p652852
"Yoniso Manasikāra and Paṭicca Samuppāda":viewtopic.php?p=653351#p653351
"Dhamma – Different Meanings Depending on the Context":viewtopic.php?p=654190#p654190
"Dhammā­nu­dhamma Paṭi­patti - Connection to Paṭicca Samuppāda/Tilakkhana":viewtopic.php?p=654998#p654998
"Distortion of Pāli Keywords in Paṭicca Samuppāda":viewtopic.php?p=655847#p655847
"Saṅkhāra - Should Not be Translated as a Single Word":viewtopic.php?p=656737#p656737
"Kamma and Saṅkhāra, Cetanā and Sañcetanā":viewtopic.php?p=657433#p657433
"Saṅkhāra - Needed to Attain Nibbāna":viewtopic.php?p=658299#p658299
"Rebirths Take Place According to Abhisaṅkhāra":viewtopic.php?p=659032#p659032
"Abhisaṅkhāra Lead to Kamma Viññāṇa":viewtopic.php?p=659709#p659709
"Two Types of Kamma Viññāṇa":viewtopic.php?p=660536#p660536
"Summary of Key Concepts About Viññāṇa and Saṅkhāra":viewtopic.php?p=661814#p661814
"Anidassana, Appaṭigha Rupa Due to Anidassana Viññāṇa":viewtopic.php?p=663342#p663342
"Anidassana Viññāṇa – What It Really Means":viewtopic.php?p=663846#p663846
"Critical Influence of Wrong Views on Akusala Citta":viewtopic.php?p=664350#p664350
"Brain Is Not the Mind: Near-Death Experiences (NDE)":viewtopic.php?p=665784#p665784
"Gandhabba (Mental Body) Separating from Physical Body in Jhāna":viewtopic.php?p=666574#p666574
"Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage":viewtopic.php?p=667171#p667171
"Where Are Memories Stored? - Viññāṇa Dhātu":viewtopic.php?p=667574#p667574
Ontheway
Posts: 3062
Joined: Wed Aug 11, 2021 3:35 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Ontheway »

As you can see, I faced a lot of criticism those days. But the truth ALWAYS prevails in the end.
More like nobody cares.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

https://suttacentral.net/ja6/en/chalmer ... ight=false
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

@ Ontheway:
Instead of behaving like a child, make a productive comment.

Quote directly from any post in the two lists and explain why it is wrong.
- Make sure to give the link to the post AND the exact statement(s) that you are disputing so that I can respond.

I think that would be a better way to behave in a discussion forum. I am not sure why a moderator would not remove such TOTALLY useless comments. That is the whole idea of having moderators.

P.S. It is necessary to provide evidence from the Tipitaka to back up any claims. One's personal opinions or quoting others would not count. In fact, I will be starting a new series of posts to point out widespread mistranslations. It is NOT necessary to be able to have a knowledge of Pali to see some blatantly wrong translations.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

A new series of posts.

"Elephant in the Room" – Direct Translation of the Tipiṭaka

Direct (word-by-word) translation of Tipiṭaka suttas is a major problem. Many people are confused by contradictions that inevitably arise due to this practice.

"Elephant in the Room"

1. To quote Wikipedia: "The expression "the elephant in the room" (or "the elephant in the living room") is a metaphorical idiom in English for an important or enormous topic, question, or controversial issue that is obvious or that everyone knows about, but no one mentions or wants to discuss because it makes at least some of them uncomfortable and is personally, socially, or politically embarrassing, controversial, inflammatory, or dangerous." See, "Elephant in the room": https://en.wikipedia.org/wiki/Elephant_in_the_room

- Even though the Pāli Tipiṭaka remains intact, these days Buddha's teachings are NOT communicated correctly. After many years of writing an English website on Buddha Dhamma and participating in discussion forums, the root cause has slowly dawned on me. The main problem is the word-by-word-by-word translation of the suttas.
- I have pointed out this problem in several posts during the past few months. Even after providing clear evidence, many people seem to ignore this "elephant in the room." I then realized that many people do not have the basic understanding necessary to see the problem! They simply don't see the elephant. Thus the need for this series of posts.
- Tipiṭaka was not translated word-by-word to any language until the 1800s. That practice started with European scholars in the 1800s trying their best to understand the vast amount of Pāli and Sanskrit texts found in India, Sri Lanka, and many other Asian countries.

2. For example, a direct translation of the Tipiṭaka to the Sinhala language took place only in 2005. The Tipiṭaka had remained in the Pāli language (written with Sinhala script) since first written down in 29 BCE (2000 years ago).

- During that time, bhikkhus clarified key concepts with long discourses or written commentaries. Many suttas in the Tipiṭaka are in a highly-condensed form (uddesa version) suitable for oral transmission (Ref. 1.) That was necessary because the Tipiṭaka was transmitted orally in the first 500 years after the passing away of the Buddha.
- Deep concepts in those suttas were explained to the general public in their native languages by bhikkhus. Furthermore, three commentaries were written in Pāli during the time of the Buddha. About 200 years after the passing away of the Buddha (i.e., about 2300 years ago), Ven. Mahinda in Sri Lanka started writing commentaries in the Sinhala language (Sinhala Atthakathā.)
- When writing on leaves became more widespread (but still tedious) around 2000 years ago, an assembly of Arahants wrote down the Pāli Tipiṭaka together with the three original commentaries. That constitutes the about 60 volumes of the Tipiṭaka that we have today.

Poor Status of Buddhism in the 1800s

3. To complete the historical background relevant to this discussion, let me quickly summarize the sad status of Buddhism in the 1800s.

- The invasions by the Portuguese, Dutch, and finally the British spanned over four centuries starting in 1498; see “Portugues" presence in Asia.”https://en.wikipedia.org/wiki/Portugues ... ce_in_Asia That led to a drastic decline of Buddha Dhamma (Buddhism) in all Asian countries (Sri Lanka, India, Burma, Thailand, etc.)
- Buddhism was non-existent in India by the 1800s. However, Mahāyāna Buddhism arose in India just 500 years after the Buddha and flourished for several centuries. Within those heydays of Mahāyāna Buddhism, it corrupted Theravāda Buddhism in Sri Lanka and other Asian countries. See Ref. 2.
- The following video is in the Sinhala language. It provides an account of the restoration of Ruwanvalisāya, one of the largest stupās in Sri Lanka. That project took many years and was completed with assistance from the British Governor in Sri Lanka at that time. You can see the status of Buddhist temples and stupās in the 1800s before their restoration:



- A picture of Ruwanvalisāya in the early1800s is at @1:10 minutes. By 1869, a small residence for bhikkhus had been built (@1:30 mins.) Even by 1921, complete restoration had not taken place.  Also, see the Wikipedia article, "Ruwanwelisaya."https://en.wikipedia.org/wiki/Ruwanwelisaya

Revival of Buddhism Starting in the 1800s

4. In the 1800s Buddhism underwent a period of revival due to the efforts of some British civil servants.

- They found many key Buddhist sites like Lumbini and even the Asoka pillars in India in ruins. They also found a vast number of Sanskrit texts in India and Pāli texts in Sri Lanka, Burma, etc.
- Those civil servants made a coordinated effort to collect the vast historical documents found in the Asian countries. Those included not only Tipiṭaka documents but Mahāyāna and Vedic documents as well. Scholars in European countries tried to sort them out and figure out those new concepts.
- However, even Theravāda bhikkhus had already made the mistake of mistranslating anicca and anatta to be the same as Sanskrit anitya and anātma by that time. That was due to the influence of the Mahāyāna Buddhism just 500 years after the Buddha; see #3 above and in Ref. 2.

The Book “In Search of the Buddha” by Charles Allen

5. To get an idea of how those European pioneers struggled to interpret the inscriptions on Ashoka pillars and the vast collection of Pāli and Sanskrit texts, I highly recommend the book, “In Search of the Buddha” by Charles Allen (2003). His family had been in India for generations serving in the British governments, and he was born in India.

- The book has a lot of information and pictures of many historical sites in India before their restoration. For example, a photo of The Mahābodhi Temple taken in 1799 is on p. 147.
- It is truly fascinating to read about the efforts of those who dedicated their lives to the effort of uncovering Buddha Dhamma. Even though not shown in that book, historical sites in Sri Lanka and other Buddhist countries were also dilapidated, as shown in the video of #3. Charles Allen's book focuses on India.
- Those civil servants/European scholars were really responsible for the current revival of Buddhism. However, they inadvertently solidified some key damages previously done to Theravāda concepts (especially misinterpretation of anicca and anatta), of course unintentionally. 

Imagine the Task of Diciphering Three Novel Religious Concepts Written in Two Foreign Languages!

6. There were Sanskrit documents in India. No Pāli documents on Theravāda or Sanskrit documents on Mahāyāna were found in India.

- Mostly, Pāli texts on Theravāda were found in Sri Lanka. Sanskrit texts on Mahāyāna as well as Pāli texts on Theravāda were found in other Asian countries. See, "Sanskrit Buddhist Literature."https://en.wikipedia.org/wiki/Sanskrit_ ... literature
- The enormity of the task faced by those European scholars becomes apparent when one realizes that three sets of different concepts were involved in Theravāda, Mahāyāna, and Vedic texts.
- Many academics in European universities then started translating the Tipiṭaka to English, German, and French languages. They needed to learn the concepts of Buddhism (as well as Pāli and Sanskrit languages) from "local experts," but at that time, there were no bhikkhus with in-depth knowledge of Buddha Dhamma.

7. Within 500 years of the passing away of the Buddha, the Indian Mahāyānists started not only refining but incorporating concepts that were alien to Theravāda Buddha Dhamma.

- Those who started this revision process tried to make things "simpler" and "innovative" by replacing anicca and anatta. So, they defined those in their terms (anitya and anātma) and then got into a slippery slope in explaining those terms by inventing more concepts. It snowballed, and in the words of Edward Conze, who translated many Mahāyāna texts to English (Ref. 3):

“……About 100 BCE (roughly 400 years after the Buddha’s  Parinibbāna), many Buddhists in India felt that the existing statements of the doctrine had become stale and useless. They were convinced that Dhamma required new re-formulations to meet the needs of new ages, new populations, and new social circumstances. So they set out to produce new literature, which ultimately came to be known as Mahāyāna Buddhism. The creation of this literature was one of the most significant outbursts of creative"energy known to human history and"sustained for about four to five centuries. Repetition alone, they believed, cannot sustain a living religion. Unless counterbalanced by constant innovation, it will become fossilized and lose its life-giving qualities, they believed”.

Academic Credentials Not Enough to Teach Buddha Dhamma

8. Those European scholars truly did their best to interpret the vast collection of historical documents. Those efforts are well-documented in Charles Allen’s book. Professor Rhys Davids was among those scholars, and most current interpretations are based on his work.

- Following the original translations by Rhys Davids, Eugene Burnouf, and others,  contemporary Sinhala scholars like Malalasekara (a doctoral student of Rhys Davids) “learned” Buddhism from the Europeans and thus started using wrong interpretations.
- Other Sinhala scholars like Kalupahana and Jayathilake also learned “Buddhism” at universities in the United Kingdom (received Doctoral degrees on Buddhism) and wrote books in English and Sinhala.
- Of course, scholars in other Buddhist countries did the same in their languages, and the incorrect interpretations spread throughout the world.

9. I hope I have provided enough information to contemplate why the opinions of “scholars” are likely to be wrong due to reasons beyond their control. Again, I admire and appreciate what Rhys Davids, Burnouf, Muller, and others did those days, and it was not their intention to distort Buddha Dhamma. It is not the fault of current scholars either.

- To emphasize, one needs to learn Buddha Dhamma from a true disciple of the Buddha who has attained at least the Sotapanna stage.
- Academic credentials mean NOTHING as far as teaching Buddha Dhamma is concerned. With all due respect to those European scholars, they DID NOT understand the key message of the Buddha. That message is that the rebirth process is filled with suffering, and the goal of a true Buddhist is to stop the rebirth process and attain Nibbāna.

Summary and Future Posts

10. The description above provides the necessary historical background.

- The main point that I will focus on in the upcoming posts is the following: Confusion caused by the word-by-word translation of the Tipiṭaka. I will address that in detail in the next post.
- Of course, those European scholars who started that practice had no idea it was the wrong approach.
- Within the past 20 years or so, the correct interpretations of the Tipiṭaka started to circulate. Explanations by Waharaka Thero became increasingly widespread, first in Sri Lanka and then in other countries by Sri Lankans who resided in those countries.

11. How was Waharaka Thero able to make those correct interpretations?

- Waharaka Thero was a jāti Sotapanna, as he had declared. Once one attains the Sotapanna stage, one would not lose that deeper understanding through future lives.
- However, Waharaka Thero was more than just a jāti Sotapanna. A Sotapanna may not have the ability to explain concepts to others, even if they understand them. That is a unique ability of only those with "Paṭisambhidā Ñāna."

12. How can we trust those interpretations to be correct?

- Just as in modern science, the ultimate test is self-consistency. The Tipiṭaka, compiled AND written down by Arahants, is fully self-consistent. Therefore, any interpretation must be self-consistent within the Tipiṭaka as well.
- I will first show that most current interpretations are blatantly self-contradictory. Even a child can see those contradictions. I will first provide many instances of such contradictions.
- Then I will also show that the interpretations of Waharaka Thero are entirely self-consistent.
- Of course, as I write on both those issues, anyone can provide evidence against mine (see below). I could be wrong on some minor issues. But I am fully confident about the main points. In any case, I welcome criticisms and suggestions. We can work toward" making our collective understanding better.

My Request

13. We can make a collective effort to rejuvenate Buddha's actual teachings. If anyone can point out any problems with my explanation of the "elephant in the room" or any gaps in that analysis, I will gladly make necessary corrections/additions.

- However, posting questions/comments following each post will break the flow. I want this new series of posts to have a smooth flow. One would then easily go back and read earlier posts in this series. The key ideas that I am trying to convey may not be clear until I make several posts.
- Therefore, please ask questions or make comments on the separate thread that I just opened: "Questions/Comments on the Teachings of Waharaka Thero." I want to go through this critical introduction without being distracted. If any errors/additions are needed, I can post them here. Then we will be able to see how it evolves.

14. Please don't misquote me when asking questions or making comments. The best way is to link the post in question AND directly quote the text in question FROM THAT post. The comments/questions can be from the new series of posts OR old posts.

- The two recent "lists of posts" with links will make it easy for anyone to access links to old posts. I spent a whole day compiling those two "lists of posts" that I posted last week. I did that because now I can post here without any interruptions.
- Most importantly, I welcome any new ideas or criticisms of the new posts. This is the highest priority for me, now that I have zeroed on the critical problem of word-by-word translations. 

References

1. Details on uddesa, niddesa, and paṭiniddēsa at “Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa.” I will post it here in a few days.

2. "Misinterpretation of Anicca and Anatta by Early European Scholars." The DW post has been revised, and I will post the revised one here as well.  I will expand that analysis later in this series.

3. Edward Conze,  “A Short History of Buddhism” (1980)
ssasny
Posts: 379
Joined: Thu Jan 23, 2020 10:03 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by ssasny »

"Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. The English language draws a terminological distinction (which does not exist in every language) between translating (a written text) and interpreting (oral or signed communication between users of different languages); under this distinction, translation can begin only after the appearance of writing within a language community. "

https://en.wikipedia.org/wiki/Translation

What you are discussing here, in English, is interpreting as opposed to translating.
Perhaps in your native language this is a little different, as the wiki article describes.
This creates a lot of confusion, however, when speaking about 'translation' in English.

What is usually meant by word-by-word translation is a rendering of each source language word in original order without an attempt at correct grammar in the target language. An example of this would be, "Thus - by me- heard" for Evaṃ me sutaṃ, instead of the more natural "Thus I have heard."
An interpretation might be something like, "Ven Ānanda recalled this..."
i.e. a presentation of what the text's meaning is believed to convey, apart from the actual words in the source language.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

The following is one of the two posts that I promised.

Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa

Dhamma Concepts Explained at Three Levels

1. Explanation of dhamma concepts in the Tipiṭaka comes under three categories: “uddēsa, niddēsa, paṭiniddēsa.” A fundamental concept is first stated (“uddēsa” or “utterance”). “Niddēsa” is a “brief explanation.” Finally, “paṭiniddēsa” explains in detail with examples to clarify complex or “knotty” points.

- An example of the uddēsa version.,
yē dhammā hetuppabbavā.Tesaṃ hētuṃ tathāgato āha;
Tesañca yo nirōdhō, Evaṃvādī mahāsamaṇō


In English, the uddēsa version is:
“Of those phenomena which arise from causes. Those causes have been taught by the Tathāgata (Buddha),
And their cessation too – thus proclaims the Great Ascetic.”

- The fundamental characteristics of “this world” just stated that everything arises due to causes. But that explanation is not enough to understand the embedded deep concepts. Assaji (who later became Ven. Sariputta) attained the Sotapanna stage by hearing the above uddēsa version.

2. However, that word-for-word translation is NOT enough to convey the teachings of the Buddha to an average person.

- The next level of explanation is the “niddesa” version. A teacher needs to explain that “dhammā” here refers to the kammic energies created by the three root causes (hetu): lobha, dosa, moha. Cessation of avijjā (ignorance of the Four Nobel Truths) leads to eliminating those root causes and thus to Nibbāna.
- Clarification of each term in Paṭicca Samuppāda (avijjā, saṅkhāra, viññāna, nāmarupa,” leading to “upādāna, bhava, jāti, and suffering), requires long explanations with examples. That is the paṭiniddesa explanation.

3. Some sections of the Tipiṭaka have explicit uddēsa and niddesa versions. However, that is mainly in the Original commentaries that explain certain concepts in SOME detail.

- See, for example, “Vimokkhakathā“: https://suttacentral.net/ps1.5/pli/ms?l ... ript=latin

Patiniddēsa (Detailed Explanation) in Commentaries or Discourses

4. During the Buddha’s time, other bhikkhus explained each sutta in detail to audiences when they delivered discourses. That is the “paṭiniddēsa” version. Especially after the Buddha’s Parinibbāna, many Arahants started writing “Attakathā” or commentaries on fundamental concepts. But a few were composed during the time of the Buddha. Of course, these were also composed in a way suitable for oral transmission and thus, do not have lengthy explanations.

- Three original early commentaries remain preserved in the Tipiṭaka: Patisambidhā Magga Prakarana, Nettipparakana, and Petakōpadesa. Of these, the Patisambidhā Magga Prakarana consists of the analyses by Ven. Sariputta, one of the chief disciples of the Buddha, and the Nettipparakana by Ven. Mahā Kaccāyana. Thus we are lucky to have these three original commentaries still with us.
- These three books contain “niddesa/paṭiniddēsa” versions of many essential suttā, which describe the keywords/phrases in a given sutta. All other such excellent commentaries are lost; see “Incorrect Thēravada Interpretations – Historical Timeline” and “Buddhaghōsa and Visuddhimagga – Historical Background.”

Most People Today Need Patiniddēsa (Detailed Explanation)

5. During the time of the Buddha, some could comprehend just the uddēsa version. For example, Upatissa and Kolita (who became Ven. Sariputta and Ven. Moggalana later) became Sōtapannas upon hearing the verse, “yē Dhamma hetupabbhavā..…”. They had done much in their past lives and needed “just a little push” to understand. They are called ugghaṭitañña or “persons with high wisdom.”

- And many could understand the niddēsa version. Those were vipañcitañña and needed a bit more explanation to grasp the concepts. Ugghaṭi­tañ­ñū Sutta (AN 4.133: https://suttacentral.net/an4.133/pli/ms ... ript=latin) discusses the four categories of persons — ugghaṭitañña, vipañcitañña, neyya, and padaparama.
- However, most people today are in the lower category of neyya and padaparama. They need detailed explanations (i.e., paṭiniddēsa) to grasp a concept. They also belong to two groups. Those with tihetuka patisandhi (optimum births) can attain magga phala in this life. But those with dvihetuka patisandhi (inferior births) cannot achieve magga phala, but they can accrue merits to attain magga phala in future lives. Of course, there is no way for anyone to figure out (except for a Buddha) whether one has a tihetuka or dvihetuka patisandhi.
- It is essential to realize that those who are either ugghaṭitañña or vipañcitañña had been neyya persons with dvihetuka patisandhi in previous lives. They had strived to gain more wisdom and now are benefitting in this life. Thus there is no point worrying about whether one is a tihetuka or dvihetuka.

Erroneous Commentaries Are Harmful

6. There are many erroneous commentaries today. The best example is the Visuddhimagga of Buddhaghosa. It was written around 400 CE (where CE is “Current Era” or AD) when the “pure Dhamma” was already lost, and the conventional meanings were commonplace, just as now.

- The “pure Dhamma” has been lost for an extended period from about 200 CE up to now. See “Incorrect Thēravada Interpretations – Historical Timeline.” But the original suttā survived because people at least used and preserved them even if they used the “conventional” or “mundane” (“padaparama” in Pāli) meanings.
- Thus we can see why people have been translating suttā “word for word” and just getting the conventional meanings. Profound verses in suttā need detailed explanations.

Direct Translation of the Niddesa Version can be Dangerous!

7. Word-for-word translation of some suttas (in the niddesa form) can lead to utter confusion.

- I have explained that problem in “Distortion of Pāli Keywords in Paṭicca Samuppāda.”viewtopic.php?p=655847#p655847
- As pointed out there, the translation of “avijjā nirodhā.. viññāṇa nirodho” as “when ignorance ceases,. . consciousness ceases“ is insane. Did the Buddha lose consciousness upon attaining Enlightenment? Would an Arahant lose consciousness upon attaining Arahanthood? That is the danger of direct word-for-word translations! That is just one example.
- This problem is so serious that I have started a new series of posts to explain in detail this problem two days ago.

Many Suttā Are in Uddēsa or Niddēsa Versions

8. Most suttā are in uddēsa or niddēsa versions (Digha Nikāya is an exception, even though some verses do have deeper meanings). They require detailed explanations. Translating word-by-word is not appropriate in many instances.

- For example, “anicca, dukkha, anatta” are only in the niddēsa version in Dhamma Cakka Pavattana Sutta and Anatta Lakkhana Sutta.
- However, each sutta took many hours to deliver. It was impossible to condense all that information in a sutta for mostly oral transmission that was available at the time. Each sutta is condensed (most likely by the Buddha himself; see below).
- Thus the material in each sutta as written in the Tipiṭaka is in CONDENSED form in most cases. They are in the “uddesa/niddēsa” versions. They are in a format suitable for oral transmission.

Special Role of Jāti Sōtapannas With Patisambhidā Ñāna

9. From time to time, jāti Sōtapannas are born. They had attained the Sōtapanna stage in a previous life, possibly when Buddha was alive. They likely have had births in the deva loka for long times and are reborn humans now. Some of them have the unique capability to interpret the keywords/phrases in the suttā. This specialized knowledge is “Patisambhidā Ñāna.”

- At least one time previously, a Thero brought out the real meanings with the Patisambhidā Ñāna. But this is not the time to discuss that.
In recent times, Waharaka Thero has brought out these deeper meanings. See, “Parinibbāna of Waharaka Thēro.”

Tipiṭaka Was Compiled for Faithful Oral Transmission

10. The Buddha knew that Buddha Dhamma would be going through periods of decline where bhikkhus capable of interpreting deep suttā would not be present. Thus suttā were composed so that only the “conventional” meaning is apparent. That was necessary to preserve the suttā, especially before writing became commonplace.

- It is important to remember that Ven. Ananda had memorized all the suttā that he recited at the First Buddhist Council, just three months after Buddha’s Parinibbāna.
- Ven. Ananda was Buddha’s personal assistant over the last few decades of the Buddha’s life. I believe that the Buddha condensed each sutta and Ven. Ananda memorized each of them. The Buddha synthesized each sutta in a “double meaning” way for them to survive the “dark periods.”
- Then, at the first Buddhist Council, all the suttā were recited and were sorted into various categories (Nikāyās). That is my theory, and I believe it will be proven to be accurate in the future.

Deeper Meanings May Stay Hidden for Long Times

11. There are times when jāti Sōtapannas with the Patisambhidā Ñāna are not born for long times. During such times, people use conventional interpretations. And that served the purpose of keeping the suttā intact, especially before written texts became common.

- A perfect example is the Ānāpānasati Sutta (some of which are also part of the Satipaṭṭhāna Sutta). The conventional meaning is to tie up “āna” with breath inhaling and “āpāna” with breath exhaling.
- That was consistent with the breath meditation that has been there in the world at any time. Many yogis practiced it even before the time of the Buddha. He learned those methods from such yogis before attaining the Buddhahood.
- See the posts and discussions for the correct meaning of Ānāpānasati:viewtopic.php?p=497963#p497963

12. The following are the key points from the above discussion that I wish to emphasize:

- The suttā seem to convey “conventional” meanings while keeping the “deep meanings” embedded in them.
- Those “deep meanings” bring out the uniqueness of Buddha Dhamma.
- Word-for-word translation of suttā does not convey the message of the Buddha. Examples are critical Pāli words like anicca and anatta.
- The surviving three original commentaries in the Tipiṭaka can verify the deep meanings of the keywords/phrases.

Misinterpretation of Dhamma Concepts Is an Offense

13. It is an offense (pārājika) to misinterpret suttā (and dhamma concepts in general.) That is in several suttā in the Bālavagga of Aṅguttara Nikāya 2.

- For example, AN 2.25 is a short sutta that says: “Dveme, bhikkhave, tathāgataṃ ­nābbhā­cik­khanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ ­nābbhā­cik­khantī” ti.
- Translation (to provide the idea): “Monks, these two people slander the Tathagata. Which two? One who briefly explains a deep discourse when it needs a detailed explanation. The other explains a discourse in detail whose meaning is already clear. These are two who slander the Tathāgata.”
- Two perfect examples of the first type of slander say that the words anicca and anatta are fully explained by “impermanence” and “no-self.” Those two concepts require detailed explanations.

Checking for Inter-Consistency Among the Three Pitakas Is the Key

14. The Buddha advised to resolve any issues by consulting the three Pitaka: Sutta, Vinaya, and Abhidhamma.

- For example, a concept in the Sutta Piṭaka, for instance, must be consistent with other places in the Sutta Piṭaka. It must also be compatible with explanations in the Abhidhamma Piṭaka and the Vinaya Piṭaka.
- But in the end, I will show how the lines in the sutta tally with this description. As the Buddha emphasized, what matters is to get the IDEA across and not memorize the Pāli suttā. (Memorization is needed only for transmission purposes).

Good Resource for Pali Tipiṭaka

15. A helpful resource for finding Pāli Tipiṭaka (and translations in several languages) is suttacentral.net: https://suttacentral.net/

- Once you open a sutta, click on the left-most drop-down to choose one of several languages. That is a valuable resource; consider donating if you find it useful.
- However, those translations are frequently incorrect for critical Pāli words, as is the case on many websites.
- Furthermore, the practice of word-for-word translations is there too. The following sutta is just one example of such obvious contradictions mentioned in #4 above, “Paṭhamabodhi Sutta (Ud 1.1)“ : https://suttacentral.net/ud1.1/en/sujat ... ript=latin
- But at least one can see the correct Pāli version.
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