Not to miss the forest for the trees: the sequence is saying that the natural (VERY longterm over many lifetimes perhaps) arc is toward freedom. Eventually we recognize 5, that we are focusing on that; it isn’t just happening from the environment. Then 6, that mindfulness chooses what we focus on. Then 7, 8, 9, 10.
The Buddha described all of conditioned reality as nothing but the five skandhas, and subdivided those further (the experience of the body as earth element, fire element, wind.., water..). The khandhas are all of a type and are inconstant (always changing and not lasting forever), impersonal, and having the characteristic of dukkha (will cause suffering if ...
NibbanaDhamma for the noble one is only for the noble one, even the Abhidhamma students also can't understand Rooted Sutta if they are never enlighten. This Sutta can't be gotten by reading exactly.
The origin of this sutta told us that the Buddha try to help the other sects to see their conceit, pride, by letting them listen to what they never heard and ...
First of all, when it is said eg 'All dhamma have feeling as their meeting place', if we assert that the meaning of 'dhamma' there is the same as 'aggregates' as comy pins it , we have to be very careful not to become confused because feeling is an aggregate and we can't say 'all feelings have feeling as their meeting place'.
As i see it, it should be read ...
Having been in real floods, one might simply read AN2.1:
Crossing the flood of the senses (i.e., sights, sounds, smells, tastes, touches, and thoughts) is just like crossing a real flood. It requires careful attention and more.
If we stand still, we never get anywhere and may just perish there, overwhelmed in despair. If we are lucky the flood soon subsides. ...
This is analogical to the two extremes of self-mortification and indulgence in sensual pleasures.
One should make oneself comfortable but not too comfortable, not losing the sight of the essential one avoids becoming obsessed with worldly baits whilst also being compassionate to himself in allowing the necessary comforts if these can be obtained without ...
Perhaps this quote from Thanissaro Bhikku regarding stream entry can shed some light on your question.
Basically, stream entry happens when you've got the mind as quiet as possible that you can through your concentration practice, and you start asking the question, "Is there still some stress here?"
And you look for it.
And this is one of the ...
All this passage really says is that attaining buddhahood is the highest ideal one can reach for, in this universe or any other. This isn't about 'our' buddha, or this buddha or that buddha. This is about the state of being awakened.
I'm adding an answer here to quote Piya Tan's commentaries on this, which agree with Andrei's answer. I will not accept my own answer.
In Piya Tan's commentary on SN 12.44, he drew a connection from the arising of feeling to the arising of mental proliferation (papanca).
And what, bhikshus, is the arising of the world10?
Bhikshus, dependent on the eye and ...
"What is the All? Simply the eye & forms, ear & sounds, nose & aromas,
tongue & flavors, body & tactile sensations, intellect & ideas. This,
monks, is called the All. Anyone who would say, 'Repudiating this All,
I will describe another,' if questioned on what exactly might be the
grounds for his statement, would be unable to ...
The world is whatever a sentient being perceives as "the external world" or "the real world". If the being is sleeping it may be a world of its dream, if the being is a child it may be a child's world, if the being is having a drug trip it may be a nightmare world or a fantasy world, if the being is a business person it may be the world ...
King Pasenadi was taught,
"Four people are found in the world"
Wandering from life to life,
In the darkness or in the light.
Worldly established by the Teacher,
How can it be said they don't exist?
Worldly established as the wandering four,
How can it be said they don't wander?
Holding to acquired and pernicious views,
Some misguided people ...
Is a person (puggala) reborn into future lives?
A person can not be pinned down as a truth or reality even in this life, let alone a future life.
However if you are talking in terms of the doctrine of self, then you can talk about real things being grasped with wrong view to be personal or a person, a self or a being.
If you are then talking about a person, ...
Each mind can know one in 3 kinds of objects...
Arising&Vanishing Realities (trillion moments per second;sankhata)
Nibbana Reality (asankhata)
(All of them have names[nāma] which is a kind of pannatti)
Everybody, included the noble one, must know Sankhata and Pannatti switching rapidly to live their life.
What is a person (puggala) in Buddhism?
It's just a concept, e.g. like a "being".
What is the difference between a person (puggala) and other terms like self (atta) and sentient being (satta)?
There is no difference - they are all concepts with no real reference point to reality.
Words such as a person, a being etc. is used for conventional sake ...
the person is the thing that when u say 'i dont exist' observes that referent object freshly
the self is the innate misapprehension we have always had when the person appears.
for instance the power that endured you into this next moment is such a grasping of a self to the person
like everything else the person is hard to notice without much concentration ...