tiltbillings wrote:Ron-The-Elder wrote: The Nibbana Sutta, but a temporary mind state experienced as a result of meditation and mindfulness practice. In other words "unbinding" does not necessarily result in "enlightenment".
So, what word in Pali are you translating as "unbinding?"
If "unbinding" here is referring to nibbana, please show that unbinding is, in fact, different from bodhi, "enlightenment." And please show us some actual sutta support for this statement of yours.
The reference was provided:
http://www.accesstoinsight.org/tipitaka ... .than.htmlAN 9.34 PTS: A iv 414
Nibbana Sutta: Unbinding
translated from the Pali by
Thanissaro Bhikkhu
...in which Ven Sariputta describes progressive mind states during meditation progressing to unbinding.
As for your question regarding the difference between bodhi (enlightened) and abaddha (unbound).
You can find you answer here:
This experience of the goal — absolutely unlimited freedom, beyond classification and exclusive of all else — is termed the elemental nibbāna property with no 'fuel' remaining (anupādisesa-nibbāna-dhātu). It is one of two ways in which nibbāna is experienced, the distinction between the two being expressed as follows:
'Monks, there are these two forms of the nibbāna property. Which two? The nibbāna property with fuel remaining, and the nibbāna property with no fuel remaining.
'And what is the nibbāna property with fuel remaining? There is the case where a monk is an arahant whose effluents have ended, who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetter of becoming, and is released through right gnosis. His five [sense] faculties still remain and, owing to their being intact, he experiences the pleasing & the displeasing, and is sensitive to pleasure & pain. His ending of passion, aversion, & delusion is termed the nibbāna property with fuel remaining.
'And what is the nibbāna property with no fuel remaining? There is the case where a monk is an arahant... released through right gnosis. For him, all that is sensed, being unrelished, will grow cold right here. This is termed the nibbāna property with no fuel remaining.'
— Iti 44
These various levels of nibbana property do not describe the attainments of those who have experienced them as there are levels of attainment within the ranks of Buddhas:
The Eight Conditions of a sammsambuddha:
http://www.dhammawiki.com/index.php?tit ... asambuddhaCompare with Paccekabuddha:
http://what-buddha-said.net/library/Wheels/wh305.pdfBuddhaghosa’s commentary on the Dīghanikāya describes three different categories of
knowledge as follows: “The knowledge of the perfections of a disciple is deep, (but) therein is
no determination (vavatthāna). And further the knowledge of a Paccekabuddha is deeper than
that, (but) also in that there is no determination. And the knowledge of omniscience is deeper
than that. And there is no other that is deeper …” (D-a I 100).
And in the Sāratthappakāsinī “Disciples … attain the knowledge of the perfections of a
disciple, Paccekabuddhas the knowledge of self-enlightenment, (and) Buddhas the knowledge
of omniscience” (S-a III 208). The Majjhimanikāya enumerates fourteen offerings graded
according to the state of the individual to whom they are presented: the first is the offering
presented to a Sammāsambuddha; the second the offering presented to a Paccekabuddha, the
third to an arahat-disciple of a Buddha (M III 254).
In addition to the classification of Buddha, Paccekabuddha and disciple, another classification
occurring in the commentarial literature speaks of four kinds of Buddhas: the omniscient
Buddha, the Paccekabuddha, the four-truths Buddha, and the learned Buddha (S-a I 25).
are explained as follows: “Here (the person) who, having fulfilled all the thirty perfections,
8
attains perfect enlightenment, is called an omniscient Buddha. (He), who, having fulfilled the
perfections in the course of one hundred thousand kalpas plus two incalculable periods, attains
the state of a self-existent one, is called a Paccekabuddha. The remaining ones who have
destroyed the evil influences are called four-truths-Buddhas. And those who are very learned
(are called) learned Buddhas” (S-a I 25). In this classification the third member of the threefold
series, the disciple, has been divided into the liberated disciple or arahat and the disciple who is
learned in the teaching but not yet liberated.
Besides the differences between Buddhas, Paccekabuddhas, and disciples according to the
technical use of the terms, certain shared similarities can also be found in the texts. Thus
Buddhas, Paccekabuddhas and disciples are equally called noble (ariya), and their lineage is the
lineage of the noble (ariyavaṃsa).
Four persons are called worthy of a stupa, namely a Sammāsambuddha, a Paccekabuddha, a
disciple, and a king who is a world-ruler. The function of a stupa of a Paccekabuddha is that
“having made their hearts confident, thinking: ”This is the stupa of a Lord Paccekasambuddha,”
(people) attain a good form of existence, a heavenly world, on the dissolution of their bodies at
death.”
The Kathāvatthu states that Paccekabuddhas, Sammāsambuddhas and disciples cannot arise
in the world of the gods, because among the gods there is no one who follows a religious life.
They can only arise in the human world where a religious life, i.e., a life of renunciation and
meditation, is possible (Kv I 95 and 97). Although Buddhas, Paccekabuddhas, and disciples live
in the world of sensual desire, they do not remain subject to the five strands of sensual
pleasures.
The Seven Factors of Enlightenment:SN 46.14 PTS: S v 79 CDB ii 1580
Gilana Sutta: Ill
(Factors of Enlightenment)
"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?
i. "Mindfulness, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
ii. "Investigation of the Dhamma, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
iii. "Persevering effort, the factor of enlightenment, Kassapa, is well expounded by me and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
iv. "Rapture, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
v. "Calm, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
vi. "Concentration, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
vii. "Equanimity, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.
"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."
