There is a (are) person(s) here, who advocate the denying of "person is heir of his action", advocate no-self, for whom who has reached the path already (Sekha).

In that case, do, and why, make Sekhas an effort toward good and liberating, if such would be the case?

What would happen to a person who would throw away the boot before crossing or in the middle (if such even would be possible to develope grave wrong view for a Sekha) of the sea?

It would be good if the "Noble Ones", "Emptinessdweller" and "Ahara-hats" here would elaburate their thesis of the use of kamma and self-denying for Sekhas and foremost worldlings since less Arahats might be in need for such tunings.

(Note: that is not given for trade, exchange, stacks or entertainment but to make use to get out of the wheel of that)

2 Answers 2


The effort of Sekha is merely intuition of mind to remain empty. Only when mindfulness & wisdom of non-Arahant Sekha lapses is there thought of kamma-vipaka.

For Sekha with mindfulness, wisdom knows only the element of ignorance is the doer of kamma. For the mindful Sekha, "old kamma" is merely something "felt" (rather than identified with), per SN 12.37. In AN 3.61, it is said: "For those who feel, I teach the four noble truths" (of non-craving & non-identifying).


As the Sublime Buddha told: There is no place, no state in this world where the results of ones actions would not follow to, no escape aside of final release. Even an Arahat is still subject to effects of previous deeds till the break up of his body.

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed. (and story)

Now in regard of performing further kamma, only and Arahat does no more cause new kamma but runs out according remaining fuel. Even if having attained the path and Nobility, the producing of kamma is not only still going on but even required to perform as to finally reach the far shore. Till final attainment kusala actions, merits, are required and best if all with the Noble Eightfold path, the fourth kind of kamma, kusala kamma toward Nibbana.

While one having entered stream would be now no more able to perform actions leading to lower realms, he is still able to produce, contuct actions which have not only good but also bad, unpleasant results and within even seven new states of existence, there will be still a lot of suffering experianced and one would be smart not only to strive for highes Attaining in this existance but also to stick to practice and to perform merits to have a pleasing lasting way.

As for those beings, holding wrong views not right view, even totally overestimate themselves, having developed householder equanimity, they, for the most, can no more be helped and are destinated to long term suffering. Lacking of sacca inwardly and outwardly, cheating themselves and a lot of others, they are for the most not only enemies for themselves but also lead many others to much misfortune and suffering in this world.

That being the reason wise always praise to stay with the safe bet and even Arahats would not even slightly suggest other things and speculation.

Train in acts of merit that bring long-lasting bliss — develop giving, a life in tune, a mind of good-will. Developing these three things that bring about bliss, the wise reappear in a world of bliss unalloyed. Iti 22

(Note that this Dhamma gift is not given for trade, exchange, stacks, entertainments to bind or conduct demerits with it, but for release from this wheel)

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