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2000 years old Buddhist cave near my village (2000 years old Buddhist cave near my village)

Anusaya kilesa is lying dormant karmic influence after attaining Nirvana. I am putting various views as under;

  1. SN goenka told in his speech that it can only remove by Vipassana. He put forward Buddha's journey towards enlightenment, denying every teacher discovered the way, Vipassana.
  2. Dr. Ambedkar says that Vipassana only can't remove it. He emphasis on doing good deeds is the only way with perfected 10 paramitas. He also said Nirvana doesn't mean "Inactive calming down of flame" but that of "blowing out with wholesome deeds"! He is hero in our nation who did welfare of depressed and downtrodden peoples.
  3. The great old Kapila of that day where Siddhartha born, says, when the pot is removed by potter after done, he remove it and stops stroking further. So, for time being that movement of wheel is compared to dormant karmic influence of prarabdha karma. He says in knowledge all karma that previously done and yet to come doesn't exist. But the small portion of prarabdha karma still remains. That portion of karma can be compared to arrow has been released from bow and no one can stop it.
  4. Buddha also said in some poem, "I am unbound, my granery is empty by not putting new grains. I emptied it".

Please all venerable sir and upasakas, clear this doubt. Please answer it with minimum scriptural texts. Personal experience is more I am interested in. Thank you in advance. May all being Happy!

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After attaining Nirvana, there is not any anusaya kilesa lying dormant. Nirvana is the uprooting of the anusaya kilesa.

Also, anusaya kilesa is not exclusively karmic influence. Anusaya kilesa starts as a natural in-born element, unrelated to kamma, as follows:

For a young tender infant lying prone does not even have the notion ‘identity,’ so how could identity view arise in him? Yet the underlying tendency to identity view lies within him. A young tender infant lying prone does not even have the notion ‘teachings,’ so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion ‘rules,’ so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion ‘sensual pleasures,’ so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone does not even have the notion ‘beings,’ so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him.

MN 64

Anusaya kilesa is "uprooted" by seeing clearly the five aggregates and six spheres are not-self (anatta), as follows:

Bhikkhu, when one knows and sees... nonself, the underlying tendencies are uprooted.

SN 35.56

Or as follows:

And what is the way of developing immersion further that leads to the ending of defilements?

It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.

‘Such is form, such is the origin of form, such is the ending of form.

Such is feeling, such is the origin of feeling, such is the ending of feeling.

Such is perception, such is the origin of perception, such is the ending of perception.

Such are choices, such is the origin of choices, such is the ending of choices.

Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

This is the way of developing immersion further that leads to the ending of defilements.

AN 4.41

As for Dr. Ambedkar, his statement is false and an unwholesome wrong view about Buddhism for political purposes.

Also, the truth of Buddhism cannot be understood without scriptural texts.

  • That's true in every sense.When one realised five aggregates and 6 sense bases sphere are impermanent i.e.rising and passing of sensations and when he not clig to it he attain Vision of Anatta or Uncreated, or unborn.So after attaining that vision where no footing of earth, space, universe, sun, moon, air, no coming, no going, no being, nor non being, nothing but still everything found.When one attain the vision his body not there, nor universe. But for some time being.And eventually he land back to body but he found some change already happened inside. Like a witness inside.I am asking that! – Sandeep Telang Oct 2 at 2:07
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According to Theravada teachings, Anusaya will be removed only by following the Noble Eightfold Path. Samma Sati (Goenka re-introduce this as Vipassana) is the seventh factor of the Noble Eightfold Path. Dana or giving Sila or virtues are only one aspect of the Noble Eightfold Path. (third, fourth and fifth factors of Noble Eightfold Path) Noble Eightfold Path has to be practiced in its entirety. For instance, if you try only to practice Vipassana, it is not sufficient unless Vipassana is incorporated with Noble Eightfold Path.

  • I appreciate your answer, sir. It's truly correct. Then can one assume that the seeker is at seventh factor then at Samma Sati stage. So, can one assume if he act accordingly in seventh stage, then the eighth is final end i.e. in Samma Samadhi? Do it means he is close to it? Then it occurs that seeker is attaining union with something? Is it not? – Sandeep Telang Oct 1 at 10:47
  • This seventh step explained by A saint in India.He says: Do not do like fools who look in the mirror and think they have two faces. The proper way of observing is similar to the fire which merges into its original latent form when fuel is over or tongue tasting its own taste or eye seeing its own pupil that is one should observe it with the feeling of non-duality. Once this union is attained one does not return from it to be reborn. People who are full of knowledge, purity and faith only can reach this state. __Dyaneshwari – Sandeep Telang Oct 1 at 11:03

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