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5

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 ...


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Anger refers to a mental state. Violence usually refers to a destructive or harmful physical action caused by an angry mental state. Both are originating from the defilment called Dosa(aversion).


4

According to MN 9 (below), as long as you still have fermentation or effluents, you would still have ignorance, and vice versa (also see this question). Ignorance is a very deeply ingrained and deeply lingering fetter. From the origination of fermentation comes the origination of ignorance. From the cessation of fermentation comes the cessation of ...


3

I don't know why they're called or translated as "fetters of becoming" instead of just "fetters". The Pali word for "fetters" seems to be saṁyojana -- I don't know whether that same word is also translated "fetters of becoming", or whether for example there's also another word (a compound word) that's used sometimes ...


3

Ignorance as the last fetter is merely a broad fetter including any type of attachment or self-view that still may arise. For example, the life of the anagami may be threatened with deadly violence and the idea "I am" may arise in the anagami just before the anagami is beheaded with a sword. Or the anagami may see many individual life forms slaughtered in ...


2

I think the progression described in the Anapanasati Sutta can only lead to stream-entry and once-returner but not to non-returner or Arahant because the Anapanasati Sutta includes knowing of in & out breathing at every stage therefore does not yet include the jhana (that has no knowing of breathing) required for non-returner or Arahant. This said, ...


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The 6th fetter's meaning pretty straightforward: the craving for the fine-material (or form) existence/Rupa-Raga. The lower 5 fetters are lower because they're all related to our world, which is the sensuous world (Kama-Loka), while the 5 higher fetters are those that are tie to the 2 higher worlds above Kama-Loka: Rupa-Loka (form or fine-material world), ...


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Not different. If one wishes, one has to do an effort to turn the Wheel of Dhamma, develop the eightfold Path, as before. One who has reached such stage knows this, having lost all doubts in regard of the path.


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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 ...


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The one sutta that came to mind regarding your request had neither avijja nor anagami, but I think it may have an answer to your question according to my reading of the sutta: In S​N​22.89, we read about Venerable Khemaka, who is ill and dealing with the conceit, "I am". For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. ...


2

In my understanding, when used in the Buddhist technical sense, kamaraga and kamacchanda refer to two different things. Kamacchanda is an active (current) desire, usually for a fairly specific object of material senses. For example, someone sees (or remembers) an attractive person (typically of the opposite gender) and experiences excitement, longing, and a ...


2

Good Brahman, good householder, sure is it that good householder's intent is not so kusala provoking intended, but anyway my person will answer for what ever, who ever, can be healed: Is it demerit to give donations to sick non-Buddhists? Not at all, but always good to give to the sick. Not a single being not worthy to receive the basic means for life, ...


2

If assailed by doubt during meditation, the solution is to first receive clear instructions for meditation, then later during meditation, to let go and have complete trust in the process. Please see the section on doubt from the essay "The Five Hindrances" by Ven. Ajahn Brahm: Doubt refers to the disturbing inner questions at a time when one ...


2

Perhaps you'll find these suttas relevant. AN 6.89 through AN 6.91 list six things that are given up, in order to become accomplished in view -- which include the first three fetters (which are abandoned by a stream-enterer). Continuing in the same vein, AN 6.93 says, A person accomplished in view can’t take conditions to be permanent, happiness, or self. ...


1

'Identity-view' means immersion in an identity such that one takes the identity to be the 'real' self. An identity-view can be an identification with practically anything, positive or negative: a career or the failure to achieve one; a relationship, relationships, or the absence of such; physical beauty or ugliness; intelligence or stupidity... Anything ...


1

The Vera Sutta (AN 10.92) lists out the criteria for stream entry: Five forms of fear and animosity are stilled through the observance of the five precepts Four factors of stream entry Rightly seen and rightly ferreted out the noble method (dependent origination) The four factors of stream entry are verified confidence in the Buddha, Dhamma and Sangha, as ...


1

Sensual desires (kāmacchanda) are thoughts expressing an intention to get sensual pleasures, from the six sense media (including mind). It's a hindrance. Sensual lust (kāmarāga) is an underlying tendency or habitual obsession (anusaya) to seek sensual pleasures (AN 7.11). It's a fetter. If one is still afflicted with the fetter of sensual lust (kāmarāga) due ...


1

If you read my answer to question about attention, you will see how I explain the process of attending, which is exactly what you're asking about. From this explanation it becomes clear and almost obvious, that the cause of losing attention is that some other stimulus creates more active associations in you than the object you're trying to attend to. So ...


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 ...


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there is zero difference of practice between a puthujjana and a sekha. THe problem for a puthujjanas is that the actions are tainted by 3 flavors of karma and they mostly do actions with bad karma, which is why those people get reborn in hell sooner or later... The problem for a sekha is that the action is still tainted by karma, but at least it is only ...


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The suttanipata is full of this stuff about how holy work is not right liberation.. Ex: On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six [39] deadly ...


1

The mind can crave so many things. It's quite creative. You can see this creativity happen in the evolution of the Vinaya over time, as it has had to handle the rather bizarre cravings and loopholes that arise. Given that delight is the root of suffering, you may notice the glow of delight and its relationship with cravings to be, cravings that are or ...


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Anapanasati MN118 is a progression of meditating with breath. This progression is very methodical and it is a guide to relinquishing what we hold on to, a guide to letting go. The progression starts with the breath itself and invites an awareness of the quality of the breath, not a controlling awareness to make the breath anything, but an abiding awareness ...


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The coarser or more general context: It's about not being attached to symbolic rites and rituals or taking them to be literally true. For e.g. from SN 7.21: The Buddha said to Sangarava: “Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in ...


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