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Sorry sir i didn’t correctly explain my point.
Here’s what I mean: A human who seems normal may be on the verge of becoming a paccekabuddha. Like you said sir, about the paramis each of us pratice them at various level. To becomes a paccekabuddha one need to pratice for two incalculables (asankeyyas) and one hundred thousand kalpas the 10 paramis. This kind of person leaves from the puthujunas stage to the arahant stage, directly, without having to go through the other levels of the magga phala. I remember a sutta where Lord Gautama Buddha told several stories. Among these stories was that of people who became paccekabuddhas upon realizing their misdeeds. One of these people was lusting after someone’s wife. Realizing that he was generating unhealthy thoughts, he practiced anapanasati (the real not the mundane) unconsciously. This person saw his householder attributes disappear and became a paccekabuddha.
I will try to find this sutta !
(Here is my personal opinion I could be wrong of course: It seems that many of these paccekabuddhas and regulars arahants did not even know that they were going to attain Nibbāna. As you said sir Lal arahant Santati is an example. Nothing foreshadowed that he was going to become arahants!! A few days before meeting Lord Buddha, he was fully invested in kama ragā!!
A completely ordinary person can become a paccekabuddha. Most of the time, it happens following shocking or mundane events. A person can become paccekabuddha, realizing the futility of performing unwholesome acts to satisfy one’s desires. The Jātaka I just sent talks about the story of the paccekabuddha Darimukha. Venerable Darimukha was Lord Gautama Buddha’s best friend when he was a bodhisatta. Venerable Darimukha became paccekabuddha, upon seeing a flower wither. It is said that all paccekabuddhas attain the 8 jhanas, all abhinnas and Nirodha Samapatti. They can do it, while being secular. However, after achieving enlightenment, the signs of house master disappear, instantly. A bowl and a renouncer’s robe appear to them. Paccekabuddhas appear in the same kappa as sammasambuddhas. They never meet. It is wrong to say that paccekabuddhas do not teach. They teach the mundane eightfold path. The laws of kammas and how to develop kamma kusulas and jhanas. Venerable Darimukha taught our bodhisatta the futility of chasing sensual pleasures. After his teaching, our Bodhisatta became an ascetic with jhanas and took rebirth in the brahma worlds. Arahant Maha Kassapa is another example of the teaching of the paccekabuddhas. Arahant maha Kassapa, before being reborn for the last time, was a brahma. Before his life as a brahma, he was a king who took care of 500 paccekabuddhas. He had observed their way of life and their nobility. All 500 paccekabuddhas reached parinibbãna at the same time. The future Arahant Maha Kassapa, renounced her throne and became an ascetic. He took rebirth in the brahma world. In his last life, as a human, Arahant Maha Kassapa had an aversion to sensual pleasures, long before he meet Lord Buddha and became monk. Among the arahants, he was the one who practiced the 13 dhutaṅgas, perfectly. He was very austere. The paccekabuddhas meet in the holy mountain isigili. Lord Buddha recited the names of these paccekabuddhas. They get together and discuss how they became awakened. The teachings of the paccekabuddhas do not give direct results in this life. However, those who benefit from their sermons and take good care of themselves develop kusalas kammas. These kusala kammas will help them to easily attain magga phala when a sammasambuddha appears. There is the story of a dog who followed a paccekabuddha.The dog took rebirth as a deva and then human during the time of Lord Gautama Buddha. He became sotāpanna by listening to a discourse from Lord Buddha
PRIVATE OR SOLITARY BUDDHA (PACCEKA BUDDHA) IN THERAVADA BUDDHISM
“According to Buddhist literature, an aspirant to become a Pacceka Buddha is supposed to perfect these ten qualities over an extensive period described as two incalculables (asankeyyas) and one hundred thousand eons or kalpas (consisting of innumerable numbers of years). An aspirant to become a Samma Sambuddha has to perfect these qualities to a higher degree and for a longer period of time while an aspirant to become an Arahant has to perfect them to a lesser degree and for a lesser period of time.”
Arahant Maha Kassapa’s past lifes
Maha Kassapa Father of the Sangha
“Two lives before her present existence, Bhadda was queen of Benares and used to support several Paccekabuddhas. Deeply moved by their sudden death, she renounced her worldly life as a queen and lived a meditative life in the Himalayas. By the power of her renunciation and her meditative attainments, she was reborn in a Brahma-world, and so was Kassapa. After the end of the long life-span in the Brahma-world, both were reborn in the human world, in a brahman family, and were named Pipphali Kassapa and Bhadda Kapilani.
From these accounts we gather that in their former existences both had lived a life of purity in the Brahma-worlds and that both had repeatedly been ascetic renunciates. Hence, in their final existence, it was not difficult for them to keep to a life of celibacy, to give up all possessions, and to follow the Buddha’s teaching up to its culmination in Arahatship.”
One become a anagami and die. He had the mind state of an anagami brahma, since he destroys kāma ragā and Dosā. In the first pure abode he die and reborn in the next, until the last one. He had 5 jati (There are 5 pures abodes Brahma aviha,atappa, sudassa,sudassi and akanittha), in the same brahma anagami bhava.
In one of your posts, you also emphasized that devas and Brahmas who reach the arahant stage automatically enter Parinibbānna. Their bodies are too thin to live as arahants.
In the point 14.
“Thus, the fine body (trija kaya) of the gandhabba cannot “bear” the energy associated with an Arahant. See “gandhabba (Manomaya Kaya).”
In the same way, the invisible, subtle “bodies” of a Deva or a Brahma also cannot sustain the mind of an Arahant. Thus, if a Deva or a Brahma attains the Arahanthood, they will immediately attain Parinibbāna. In other words, there are no living Arahants in Deva or Brahma realms.”
Nibbāna “Exists”, but Not in This World
To draw another parallel. In the suttas, there are stories where Lord Buddha and other arahants transfer merit to apaya beings like petas (hungry ghosts). As a result of these transfers of merit, they die and are reborn as devas.
AN INTRODUCTION TO PETAVATTHU: STORIES OF HUNGRY GHOSTS
ARAHANT IN THERAVADA BUDDHISM.
“it is reported that because the lay life could not properly support the life of an Arahant, one who becomes an Arahant as a lay person should ordain as a monk on the same day or pass away”
Sir Lal, are the people who say that suicide is bad and leads to apayas telling the truth? A person may commit suicide because of a strong emotion such as anger and grief.
However, puthujunas who lay down their lives for the sake of others do punna kamma.
Ariyas can do this without consequence. Anathapindaka’s daughter was a sakadāgāmi. She committed suicide by starving herself to death. She had not found a husband. After her death, she took birth again, in the Tusita paradise.
Christian said: “The only explanation is that frog attained jhana. It’s pretty interesting if jhana would be possible for animals :) “
I do not think so. However, they can have pitī which is a factors of Jhanas.
There was a story of a disciple who was a dog who followed a paccekabuddha in one of his past lives. When the paccekabuddha reached parinibbānna, the dog died of grief. After his death, he took rebirth, as a Deva. After his existence as a Deva, he was reborn, as a human. He met Lord Gautama Buddha and became an sotāpanna.
His story as sotāpanna
His story as dog.
In both cases of the dog and the frog, we can see that they experienced extreme and contradictory emotions. However, the two ended up in a happy rebirth.
Here is another example of a bhikkhu named Isidore who can see his past lifes. He says that when he was an animal, he had a feeling of devotion, towards the monks.
“The vision of his past and future lives“
(Lal’s note: You can read the Engish version by right-clicking inside the web page and selecting “Translate to English.” )
“The devotion of animals
When in his meditation he walked through his life as a sow, Isidore saw that his animal spirit could feel a sense of admiration and even devotion towards noble beings, such as monks. This is not difficult to imagine since we can see, for example, the differences in behavior of a dog towards a human, depending on the latter’s intentions.”
TALKING MUCH ABOUT THE TEACHING DOES NOT MEAN ONE IS VERSED
Then the Buddha recited the following verse which is recorded as the 259th verse of the Dhammapada.
“Na tāvatā dhammadharo – yāvatā bahu bhāsati,
yo ca appampi sutvāna – dhammaṁ kāyena passati,
sa ve dhammadharo hoti – yo dhammaṁ nappamajjati.”
“One who talks much, is not one versed in the teaching on that account,
one who hears only a little, but comprehends the teaching,
and is not unmindful is indeed, one versed in the teaching.”
“One should practice first, what one teaches others to practice“
Sometimes a simple word can resume the Dhamma Venerable arahant Ekudana are the perfect example
I want to add: Venerable Padhānikatissa was a puthujana Bhikkhu who taught the Dhamma correctly but didn’t practice. His students attain Arahantship when they hear a few verses from the Lord Buddha. Venerable Padhānikatissa gives them a huge opening to magga phala. They just need a little help from Lord Buddha, before they attain Nibãnna. Just like sir Lal said, “if the Dhamma was only taught by the ariya, he would have disappeared a long time ago.”
All puthujJanas are not the same; some can teach the Dhamma even if that will never be better than a ariya.
” It appears that Venerable Padhānikatissa has simply repeated the instructions that the Buddha normally gives to the meditating monks that they should meditate with mindfulness and diligence without practicing them by himself.”
“One should practice first, what one teaches others to practice“
For the Angulimala example, if we read the Jataka, he was a good friend with the Boddhisattas in many past lives. We can also see he had the gati of a killer. The boddhisatta led him to overcome this bad gati. He was also sometimes a yogi who developed jhanas. The capacity of Angulimala to become an Arahant is not by chance. There are others; I forget their names.
