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6

Your question seems very sensible. Some thoughts... I think you're wrong to suggest that the Buddha was 'not sure what will happen...'. There are some things that may be known but not explained. He advises us not to worry about metaphysical problems and just take the medicine, but this does not mean these problems are not understood or the facts not known. ...


4

In my understanding, there is no controversy here at all. The explanation can be very simple: Before stream-entry, someone can think: "I am this body" or "I am inside this body" or "I am the perceiver of all my experience" or "I am the decision maker of all my actions" or "I am my memories" or "I am the thinker of thoughts". With stream-entry these ...


4

Linguistically, 'sakkāya' ('sat-kaya') means 'true' or 'real body' rather than 'own body'. If it meant 'own body' ('sa-kaya'), this would make our study of theory much easier. The word 'kaya' means 'group' or 'collection' rather than merely 'physical body'. In defining 'sakkaya', MN 44 says: Visākha, the Buddha said that these five grasping ...


4

As you found out on Reddit, the story sounds a lot like that of Yasa, who didn't of course become an Arahant before meeting the Buddha, and certainly not in his sleep! But to your general question, stories of lay people who have become arahants and then left home do exist in the texts. A notable example that comes to mind is Khema Theri (see palikanon.com/...


4

Most of your question revolves around your (expected) lack of knowledge about how Buddhism defines suffering, how it defines happiness, and how it explains one or the other occurs. That's why, when you talk about suffering, happiness, and what happens to arahant after death, you should understand the context within which these are seen in Buddhism. Few ...


3

Page 18 of The Paccekabuddha: A Buddhist Ascetic A Study of the Concept of the Paccekabuddha in Pali Canonical and Commentarial Literature II. I. The Period In Which No Buddha Exists Paccekabuddhas are said to exist only in periods when there are no Buddhas. “A person realises Paccekabodhi only when reborn at a time when there is no Buddha” (S-a ...


3

Dreams are not mentioned a lot int he suttas. Perhaps you can search the vinaya instead of the suttas. THe best there is for the suttas is ''the lack of evil dreams'', from metta "Monks, eleven advantages are to be expected from the release (deliverance) of heart by familiarizing oneself with thoughts of loving-kindness[1], by the cultivation of ...


3

In its essence, "kamma" means "action" with attachment. While the suttas do refer to "kamma without attachment" namely, "neither-dark-nor-bright kamma" (AN 4.237), this type of kamma is also called the "kamma that ends kamma" (AN 6.63). Therefore, it is not really "kamma". the essential meaning of "kamma" is "action with attachment", as follows: And ...


3

All of the answers are great and I will add few things. If you compare the bliss and happiness of the beings who lives in the spirit world(astral realms, heavenly realms, higher heavens etc.) or the perfect happiness of parinibbana- the earth is really a hell for the beings who are not able to go beyond the limitations of their forms internally. A human's ...


2

Anybody who is not a puthujjana is sure what happens after parinibanna. It's just that meaningless words invented by intellectual puthujjanas like ''exist'' or ''real'' or ''being'' or ''essence'' of ''real nature'', on which those philosophers speculate a lot, generation after generation, already have no meaning when applied to a puthujjana, unless they ...


2

My question is, if the first fetter which is self-View (sakkāya-ditthi) is dropped, then who is going to be Sakurdagami I think that's a potentially misleading question. "If God didn't create the universe, then who did?" "If you didn't cause the thunder, then who did?" If you look at MN 72 it suggests that "does not apply" might be a right reply to a ...


2

Buddha spoke about cessation of karma and liberation from karma. For Arahant, or for Buddha, there's no acquiring of karma anymore. Indeed, if they still acquired karma, how could we call it "liberation"? But how can an Arahant or a Buddha act without acquiring karma? In my understanding, this is possible because only appropriated action, i.e. action ...


1

Buddha's mind is unshakable. But they still get tired and has to rest. "Ananda, speak to the Kapilavatthu Sakyans about the person who follows the practice for one in training. [2] My backaches. I will rest it." https://www.accesstoinsight.org/tipitaka/mn/mn.053.than.html


1

The outcome of deeds is discussed in AN4.233: “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? There are dark deeds with dark results; bright deeds with bright results; dark and bright deeds with dark and bright results; and neither dark nor bright deeds with neither dark nor ...


1

In the sutta, the Buddha stated that when encountering a painful physical feeling, due to aversion, an uninstructed worldling will generate a painful mental feeling. Now he has two painful feelings, instead of one. On the other hand, the Arahant, when he feels painful or pleasant physical feelings, he doesn't have aversion or lust/greed, so he doesn't ...


1

From MN121, where the Buddha discusses his current practice with Ananda, we have: They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned ...


1

Imagine you're someone who is afraid of swimming and has never swum before. You are afraid that you would drown. You have the view that swimming will cause drowning, because someone you knew, drowned in a swimming pool. Due to holding this view that swimming will cause drowning, you avoid going anywhere near a swimming pool, let alone trying to even dip ...


1

I assume that you're trying to find ways to correctly identify a person's level of attainment. The problem with this approach is that the expression of anger is proof that one is not an Arahant. However, the absence of anger is not proof that one is an Arahant. The same applies to the other levels. In fact, "expression of X is proof that one is not an ...


1

A stream-enterer has become free from the identity-view, but s/he is not free from attachment to things. There are different phases for a stream-enterer in the process of the development of the mind and the most important one is the last(end) phase. A stream-enterer can have short or long periods of bliss but the defilements would start to effect his/her ...


1

What does the sutta's say about the characteristics of the Noble Ones? The Abhidhamma, for instance, tells me that a Sotāpanna can't break the 5 precepts anymore. This is one characteristic one could look for then. It's from Sutta, not Abhidhamma. Sutta Pitaka Vol 10 : Sutta. Saṃ. Saḷa. pāṭaliyaSutta... “Gāmaṇi, I know the destruction of living ...


1

Non-abiding Nirvana is a standard Mahayana doctrine, described as non-abiding in contrast with (Hinayana's) Nirvana which is considered abiding. (As always, I have to remind everyone that Theravada is NOT equivalent to Hinayana. Hinayana refers to a primitive level of understanding of Dharma. There are Mahayana practitioners still on Hinayana levels; There ...


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