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“I mean Anicca, Dukkha and Anatta. You can choose the translation that appeals more to you, that’s not the point.”
You can not choose a translation that appeals more to you as you will develop further ignorance. Progress is attained by breaking what is appealing to you. If its something you can not break then it’s true.
Upekkha your attitude is like trying to prove Buddha or Buddha Dhamma wrong at all the cost. Opposing everything rather than trying to figure it out how things are. I will give a couple tips so it will be easier to figure it out.
First, most people act like a blind person who trying to negate their own blindless on the arguments of nonexistence something that they can’t see. The problem is not “how I can see it” but “I do not see it so it must be something wrong going on” ignoring ones one blindness in those matters. Thinking that we are able to know things related to Buddha out of nowhere or with the basis on some information around without proper practice and experience of Nibbana is nonsense – I can’t believe that people just can’t get it as simple as that.
“So if even an Arahant did not know, how can anyone with lesser stages of Nibbana determine this for themselves?”
The question is: Do really Arahant didn’t know he attained Arahantship or didn’t have enough knowledge to express it the right way to bring satisfactory attention of others? We need to know exactly or as close to an exact contest of situation – otherwise we will harm ourselves by creating negative reactions towards what we do not know/understand of how things are at that moment when Arahant was expressing his experience of Nibbana.
Making up conclusions on the basis of “liking and disliking” or on the basis of “what I think” will kill any genuine investigation of Dhamma closing way doors to Nibbana.“Why is it that some Ariyas know with certainty, while others have no idea, and others doubt? What causes one to be certain and causes others to doubt/not know/forget?”
My idea for that is like with someone who got roofies into their drink but as medicine. For example, you have cancer, you do not know it. Somebody drops you a pill and you get rid of cancer without even knowing. I think certain individuals have the potential for Nibbana that in right push or input their mind achieved Nibbana without them realizing really the depth of such experience or “state” they are in, but I doubt my own theory simply because of my own experience. I would rather say like above that person has limited expression of Nibbana till death. We do not really know but what we know is the most important which is there is Nibbana that we can attain. Projecting ICCA view is inevitable on those topics for most people who did not yet attain Nibbana of Sotapanna but at least please be aware of such “projection”. We can not satisfy our mind nor any of six senses with whatever input besides cutting off from this craving to do so.
I would need to speak to Buddha about it if I’m right or wrong but this is how it is related to my experience and experience of others I’m trying to guide into Nibbana.
The first entry of Nibbana can be very potent before it stabilizes itself as Sotapanna, Sakadagami etc. One person can have so strong samadhi that it can actually make one think that one attain a higher stage of what he really attained. To take the example of suttas see how many Sotapannas have different reactions in relation to stream entry. Sariputta saw “Deathless” when encountering first stream-entry, he would recognize it quickly or had very strong experience while others can’t deny the truth of Nibbana and Buddha teachings but they experience is not that deep or intense as some of the others.
My idea behind it (which I would like to ask Buddha as this is just in terms of simple observation) I personally had very strong “hunger” for Nibbana without really knowing what exactly I was looking for before I found it. Imagine this like eating different things but it does not really feel like it satisfies you, you can feel you eaten but it’s not just “it”. People who happen to have some spark or possibility to attain Nibbana but do not have that “fire” or “hunger” I see tends to experience Nibbana rather slowly or like Lal explained in his post that sometimes it takes weeks before one sees it. If the pressure is strong and a person is looking for Nibbana without even knowing what exactly he is looking for I think he can expect very good “experience” of Nibbana even before attain Anagami or Arahant stage. A person who is just “interested” or “curious” would rather have small or almost to none experience beside clarity of insight into Nibbana.
Upekkha. Do not complicate things brother. Metta are attained in understanding nature of this world. Whatever Buddha speaks, he speaks about one thing (Nibbana) from different angles. You cultivate metta by getting rid of tanha and avijja. Once you get rid of cravings, ignorance and you see there is no point doing bad things – natural niramisa sukha arises which gives birth to metta, karuna etc.
Any type of “keeping something” is still anariya bhavana and anariya thinking.
Dhamma123 have so serious issues with himself and we would like to help you but you need to stop behaving like it’s our fault. Stop acting like a victim without any responsibilities. If you are not able to grow up as an adult and respect other people but trying to attacking them all the time and at the same time ask for help or anything it will not do anything well. If you would really looking for help you would not make a problem out of it.
May you attain Nibbana and please do not pollute this forum with your rants as I explained it before people who rant they use to play “compassion card” on others. We clearly want to build stable and clear community here, if you want to be part of it try to adapt rather than make up your own excuses to act without any mindfulness.
Do not project your problems and insecurities on other people in that manner as you are part of that violence so you will bring that to you by your irresponsible behavior.
You have two choices to stop fearing things in life.
1) Attain Nibbana by living simple life and following TRUE and PURE Dhamma then you will experience Niveema and Niramisa Sukha so your mind will be calm in that experience like in Nibbanic bubble.
2) Be adapted to the situation which creates fear in your so you have more control about it and over it. It does not mean that you need to be violent but responsible to the situation which coming on you. You seem to want other things to control your life or some higher power, not yourself – that where the fear comes. Rather than trying to dodge the situation try to face them.
Those things got nothing to do with Dhamma. Clean mind obviously can create mundane proficiency in relation to everyday life but it is not a magic pill.
What you are experiencing is simple biological responses because you grow up safe society so your brain didn’t really develop to handle such things.
To stop fearing life you need to fast, eat well, train and put yourself into situations of risk and danger but if you are adult it can be very hard to do anything with it as most of the neurons are lost while growing up leaving only the necessary ones for further survival.
You need to start the whole process again to end up in the results you want to be which there are things to do and work on. Dhamma can be helpful as such but it’s not a cure for biological responses. Unless you are Arahant or Anagami (I guess)
“Not only less temptation by sense pleasures, but less struggle fighting against strong sense pleasures as well. The struggle gets annoying/tiring after a while. It would be nice not to have this struggle.”
If you fight against a strong sense of pleasure and cannot conquer it – you will not be able to attain jhana anyway.
I practiced jhanas a lot with what I could call LOW results but when I realized that those LOW results is like what people keep in high esteem I easily dropped craving to attain jhana.
“what’s the mental activity of an Arahant?”
“This is what I think. Nibbana is not non-existence. But I think parinibbana (which happens during the death of a being who has attained Nibbana) is non-existence.”
Level of ignorance of some of those posts is just overpowering. You guys are totally clueless and do not even realize that you harm yourself by trying to find out what is Nibbana or how it’s Arahant thru lenses of ignorance. This is Lal forum so I hold myself in respect for his works and rules. Rather then ask “how Arahants mind is” is better to ask How I can make my mind pure as Arahant one so you will be going in right direction, right now you are hopeless if you can’t see thru your own ignorance – which I know is not an easy thing to do but do not go over your head and act as you can do it. Dhamma is not an intellectual exercise to have new ideas to talk about. This is no different than sexual lust to trying to satisfy mind’s clitoris by dwelling in those concepts and ideas with ignorance and bad intentions. You will never satisfy yourself so stop trying and then you will be one step closer to knowing directly what is like to experience Nibbana, what it is and how the Arahant mind can be or how it is like. You are like sisyphists following Dhamma. Sisyphus mentality.
Look up what you are doing, what you think and what direction you are going. Dhamma is not for your entertainment.
@ynot
Yes, but this is not Sotapanna stage. Many people take many experiences even beyond Pure Dhamma as Sotapanna stage even people who practice hinduism or other stuff often treat some experiences as such. If you go further you will have a more and clearer breakthrough into Sotapanna for sure. The first reaction is a very good sign but you can not stop from that just keep going with it till CLEAR understanding will be developed which is kind of beyond six senses but still comprehended by the mind.
You can not take symptoms of healing for a feeling of being healthy. It should be viewed like that.
Some people just make it hardest as possible for themselves rather than try to make it most simple to realize Nibbana at least to some extent.
Most people can not approach Dhamma right way. Everything is explained here already. There is no point to challenging Buddha to our own views which we read about from various sources but to try to understand and find which of them make the most sense for us. The one which makes sense should open our perception, trigger something wholesome and transformation of gathi.
The Pathway which most people choose on this forum (especially sybe which it happens repeatedly) is to compare your own ignorance with Buddha Dhamma. It will just not work, you can not put a square into a circle and vice versa. Even monkey have enough brain to not do that and some of the birds but humans seem still to struggle with that.
Learn Dhamma the way which is explained. If you do not understand what is explained – ask the question on that topic “I do not understand this and that”, and “my own understanding compared to this is like that so help me to fix it”
To analyze one people ignorance you just need two ingredients:
1) The question of such a person
2) His own explanation from the current (non)understandingand from that, you can benefit. Other things without those two frames will results in just endless and useless conversation so it’s compassion best interests to point out what is wrong and what is right, especially if one knows about it. If you can’t agree with that or you do not like it and think that compassion is letting you play around as you like then you need to GROW UP as you either a child or child in grow man body who didn’t develop well and still have ideas that can hide behind “lack of compassion” card while being unresponsible and let go of ignorance without consequences.
Whatever it is internet or real-life consequences in relation to Ariya Puggala are still can affect your mind and future rebirth. Be responsible and act as one who wants to learn or attain magga phala because what it ins your heart, in reality, can be seen behind the letters.
“Bad en good both conditionally arise in reaction to sense-inputs.”
No. This is a bad oversimplification and those things are rooted in micca ditthi.
The condition for good is a cessation of bad. We are not talking about how bad people can act good but a cessation of bad qualities give rise to good reactions.
“In a strict sense, because it both conditionally arises, it is not really authentic behavior. ”
That’s dry nonsense which is conditioned when you are disconnected from reality. Good things are not conditioned on supermundane Path, they are good because lack of conditions to do anything bad.
I wanted to answer all those things you spoke but they are all from the same standpoint and ignorance. You are not trying to understand Dhamma but try to put your understanding first challenging Dhamma as you knew better what is what which is one step before slandering Dhamma.
