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Yes, even all Dhanmas, things: Manopubbaṅgamā dhammā manoseṭṭhā manomayā Manasā ce paduṭṭhena bhāsati vā karoti vā Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ. Manopubbaṅgamā dhammā manoseṭṭhā manomayā Manasā ce pasannena bhāsati vā karoti vā Tato naṃ sukhamanveti chāyā'va anapāyinī. See also deedmade body.


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MN60 If those ascetics and brahmins who say that there are totally formless meditations are correct, it is possible that I will be guaranteed rebirth among the gods who are formless and made of perception. Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. But ...


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It's wrong translation. "tesaṁ tesaṁ sattānaṁ" is chatthi-vibhatti (of), not catutthi-vibhatti (for). So, it is "Yā (jāti) tesaṁ tesaṁ sattānaṁ (of the various beings)", it is not "Yā (jāti) tesaṁ tesaṁ sattānaṁ (for the various beings)". It's like "your birth" is not "for birth". The subject of the ...


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The formula of SN 26 is: “Mendicants, the arising, continuation, rebirth, and manifestation of X is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of X is the cessation of suffering, the settling of diseases, and the ending of old age and death.” If you read the whole of SN 26 (Uppada-...


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"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form. https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html “Venerable, regarding ...


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Please don't assume this to be a linear progression. “Now we understand the Venerable Sāriputta’s statement thus: ‘Name-and-form, friend Koṭṭhita, is not created by oneself … but rather, with consciousness as condition, name-and-form comes to be.’ Now we also understand the Venerable Sāriputta’s other statement thus: ‘Consciousness, friend Koṭṭhita, is not ...


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avijja is a mental element, has to do with that which is called mind, consciousness or intellect. that which is called mind, consciousness or intellect arises as one thing and ceases as another and is implicated in contact. when on has contact come into play, it isn't something that is thought to persist as the consciousness that is in the meeting of the ...


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In the formula of dependent origination, every nidana that comes after, depends on the one that comes before, as the condition for arising. When the nidana before ceases, the nidana after ceases too. The standard formula is given in SN 12.1. The definition of every nidana is given in SN 12.2. The six types of of consciousness are related to the six sense ...


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Consciousness here refers to the six senses consciousnesses. Your confusion occurs because your mind wants to view paticcasamuppada within a linear trajectory. It is more accurately described as a mass, hence the various relevant suttas closing with... "Such is the arising/origination of this entire mass of suffering.”


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The nidanas are described in SN 12.2. Here vinnana is 6-fold sense-consciousness, which is the stock description in the suttas. https://suttacentral.net/sn12.2/en/bodhi


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samskaras reside in the bhavanga after someones death that momentary continuum once again gives rise to a freshly ripened samskara and so a new coarse mind emerges in a corresponding configuration eg. a human mind


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Let's put it this way. Dependent origination is the noble Right View. The noble Right View of dependent origination leads to liberation. The wrong views of eternalism and annihilationism lead to suffering. The Buddha was only concerned with soteriology and he did not teach metaphysics or ontology. Physics is not his concern. “Sir, they speak of this thing ...


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OP: why is the nidāna of jarā- maraṇa replaced by the more general term dukkha in the concept of lokuttara paṭicca-samuppāda? Suffering (stress) is a more general term while disease and death are specific forms of suffering. This sutta uses the general form of dukkha, because that's the basis for connecting the lokiya paticcasamuppada to the lokuttara ...


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The second query is why is lokuttara paṭicca-samuppāda also called the ‘Spiral Path’ by Bikśu Sangharakshita? Possible because once one has hear the good Dhamma, and as Dukkha is for sure (at least in ones death bed) to be perceiced, there is no way to get out of this "Dhamma-Wheel. Maybe good to add that it's the wheel of Ariya (right view gained) in ...


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However, I am unable to make out how ‘Suffering’ forms the supporting condition for ’Faith’ to arise. Could this be clarified? People trust in paṭicca-samuppāda and the PaṭiccaSamuppāda-Blessed One because they feel suffering and want to get out of suffering. If they never been effected by the suffering, they will laugh without any trust when they hear ...


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