As long as one is alive, being subject to some sort of authority or authorities is inevitable1. An authority is here meant in a rather general sense of something or someone who is in a position to exert influence or control over your behavior or circumstances, in ways that may be covert or overt. M...

The first stage of awakening, the arising the eye of Dhamma appeares suddenly, but in fact, it cannot be described as an experience. It is rather disappearing of certain experience. Any experience can be recognised by the three determined marks: arising is evident, disappearing is evident and change...

I do believe that a sotapanna is free of bhava tanha and vibhava tanha. It is up to you, you are free to believe in everything what seems reasonable to you; but as I said craving, unlike views is associated with avijja on pre-reflexive level, so to give an example: you say you believe that sotapann...

Ven. Ñāṇavīra Thera is thought to be sotapanna. From what i have read, he thought of ending his life but was afraid to do so until encountering an article in a newspaper about English old ladies who ended their lives. To me, i do not understand how would one who attained right view still fear death...

I don't completely agree with Ajahn Nm on calling samma samadhi a samadhi without samma ditthi. I think it makes everything more complicated, but I can accept it. That sounds very confusing :rolleye: Are you sure he said such thing? Anyway I am not very interested in his teaching, just I wanted to ...

[ So, in summary, my opinion is that you are right: In order to have right view, one only needs to listen to the true dhamma and yoniso manasikara. Jhana without right view is possible (technically), impossible if you define it like samadhi with samma ditthi. Today, and for the vast majority of peo...

Now, I see that I made mistake,  in hurry  in one of my post I wrote About that sotapanna doesn't have to an access to the jhanas I am dead certain I would never intentionally has written such nonsense. So perhaps it is good to correct it. As far as remember I wanted to write "doesn't have to h...

So the sutta both you and Ven. Ñanavira quoted (also AN 9.12, which uses the same faulty argument) does not prove that someone needs to be a sotapanna to be able to have at least some experience in at least the first jhāna (experience that may be occasional, and attained not whenever one wants, and...

Well, imo, you are dead wrong. Than at least I am in company of the Lord Buddha who says "One not grasping the sign of the mind could be fulfilled in right view": such a state is not to be found. "One not having fulfilled right view could be fulfilled in right concentration": su...

No, he says that this is the path to abandon the five lower fetters , that is, all five lower fetters, or else, he would have singled out the fetter of sensual passion and ill-will like in my hypothetical example above. And without that path in MN 64 (that includes jhāna!), it is impossible to brea...

Without the noble eightfold path, there is no stream-entry. Without jhāna, there is no stream-entry. It is not so. The first jhana is needed in order to become an arahat, it isn't necessary for sotapati. A. VI,68: ' "One not delighting in solitude could grasp the sign of the mind (cittassa nim...

"Paul Davy"
No, I proclaim neither existence nor non-existence.
The Dhamma is down the middle, between the two...

So your girlfriend neither exist nor non-exist, but what is the middle way in this case?

To say "Body exist" and "I exist" are not statements on the same level. Bhava in Pali is supported by self-identification with things. For puthujjana and for arahat things are or exist, it is the attitude: This is mine, this I am , this is my self which makes difference.

To think anything "actually exists" is to fabricate bhava, yet be ignorantly unaware that bhava is a product of fabrication and ignorance. I would say that statement To think anything "actually exists" is to fabricate bhava, yet be ignorantly unaware that bhava is a product of f...

In either case, there is no suggestion here that the “radiant mind” be connected with Nibbana. Quite the opposite: the whole point of the sutta is that it can be defiled, so it cannot be Nibbana. Bhikkhu Sujato It is rather strange interpretation, I would say that the whole point of the sutta is th...