But do you ever catch the suttas actually saying this? I ask because, recently, I have seen silabatta being interpreted as "clinging to one's own conception of Buddhist rules and rites" rather than a reference to, say, Brahminical rules and rites. I've done some cross-checking of the word in context and am not finding any good sources for defining it either one way or the other.retrofuturist wrote:It's any instance where "other power" (as opposed to one's own efforts) is invoked.)
How common is stream entry?
Re: ...---... How common is stream entry?
- retrofuturist
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Re: ...---... How common is stream entry?
Greetings,
SN 42.6: Paccha-bhumika Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Metta,
Retro.
Not in so many words...nowheat wrote:But do you ever catch the suttas actually saying this?retrofuturist wrote:It's any instance where "other power" (as opposed to one's own efforts) is invoked.)
SN 42.6: Paccha-bhumika Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: How common is stream entry?
People talk about eradicating the self view like its something easy, or something you would easily 'choose' if given the 'choice'. I think Bhante G touches on this in MIPE. I may be reading his example wrong, but I believe what he is talking about is the eradication of the self view.khlawng wrote: Why is it so difficult?
This is not an easy thing for a person to go up against and not an easy thing to integrate back into lay life. It's not like you just pin your Stream Winner badge on and go back to life like normal.When you really get into it, you will eventually find yourself confronted with a shocking realization. One day you will look inside and realize the full enormity of what you are actually up against. What you are struggling to pierce looks like a solid wall so tightly knit that not a single ray of light shines through. You find yourself sitting there, staring at this edifice and you say to yourself, "That? I am supposed to get past that? But it's impossible! That is all there is. That is the whole world. That is what everything means, and that is what I use to define myself and to understand everything around me, and if I take that away the whole world will fall apart and I will die. I cannot get through that. I just can't."
It is a very scary feeling, a very lonely feeling.
"It's easy for us to connect with what's wrong with us... and not so easy to feel into, or to allow us, to connect with what's right and what's good in us."
Re: How common is stream entry?
Hi khlawng,
manas
I read that the number of persons attaining arahantship had already started to decline during the Buddha's lifetime, even. So, should we be surprised if 2600 (two-thousand six-hundred!) years later, with the original Sangha long split into various sects & schools of practice, that 'even just' stream-entry is quite a challenge?khlawng wrote:Where has this technique dissappeared to since the Buddha's time?
manas
To the Buddha-refuge i go; to the Dhamma-refuge i go; to the Sangha-refuge i go.
- retrofuturist
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Re: How common is stream entry?
Greetings,
As for the self-view fetter, it's no more or less a choice than any other belief, as far as I can gather from the suttas.
Metta,
Retro.
It's necessary to distinguish between the self-view (sakkāya-ditthi) broken at stream-entry, from the sense of self, the conceit 'I am' (asmi-mana) which is only broken with arahantship - http://www.dhammawiki.com/index.php?title=Asmi-mana" onclick="window.open(this.href);return false;marc108 wrote:People talk about eradicating the self view like its something easy, or something you would easily 'choose' if given the 'choice'.
As for the self-view fetter, it's no more or less a choice than any other belief, as far as I can gather from the suttas.
Why not? The lay stream-winners (and beyond) in the Sutta Pitaka didn't seem to find it a big dilemma.marc108 wrote:This is not an easy thing for a person to go up against and not an easy thing to integrate back into lay life. It's not like you just pin your Stream Winner badge on and go back to life like normal.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: How common is stream entry?
Thank you for clarifying the differences. I was talking about "assumption of a self, personality or soul"retrofuturist wrote: It's necessary to distinguish between the self-view (sakkāya-ditthi) broken at stream-entry, from the sense of self, the conceit 'I am' (asmi-mana) which is only broken with arahantship - http://www.dhammawiki.com/index.php?title=Asmi-mana" onclick="window.open(this.href);return false;
As for the self-view fetter, it's no more or less a choice than any other belief, as far as I can gather from the suttas.
perhaps i am making a huge assumption but i dont think you will find this sentiment (Stream Winning being easy and not tumultuousness) echoed by living [lay or otherwise] Stream Winners. i also believe that lay life when the Buddha was living was probably much more conducive to creating and supporting Stream Winners as compared to modern (western, especially) society.retrofuturist wrote: Why not? The lay stream-winners (and beyond) in the Sutta Pitaka didn't seem to find it a big dilemma.
"It's easy for us to connect with what's wrong with us... and not so easy to feel into, or to allow us, to connect with what's right and what's good in us."
Re: How common is stream entry?
Hi Marc,
Respectfully, I think it is important to distinguish if the Bhante is speaking about his personal barriers or is he speaking on behalf of the Buddhist community.When you really get into it, you will eventually find yourself confronted with a shocking realization. One day you will look inside and realize the full enormity of what you are actually up against. What you are struggling to pierce looks like a solid wall so tightly knit that not a single ray of light shines through. You find yourself sitting there, staring at this edifice and you say to yourself, "That? I am supposed to get past that? But it's impossible! That is all there is. That is the whole world. That is what everything means, and that is what I use to define myself and to understand everything around me, and if I take that away the whole world will fall apart and I will die. I cannot get through that. I just can't."
It is a very scary feeling, a very lonely feeling.
Re: How common is stream entry?
Then are we on a whole, by holding this thought that stream-entry is so challenging, contributing to this decline?manas wrote:Hi khlawng,
I read that the number of persons attaining arahantship had already started to decline during the Buddha's lifetime, even. So, should we be surprised if 2600 (two-thousand six-hundred!) years later, with the original Sangha long split into various sects & schools of practice, that 'even just' stream-entry is quite a challenge?khlawng wrote:Where has this technique dissappeared to since the Buddha's time?
manas
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Re: How common is stream entry?
Have you read through this whole thread?khlawng wrote:Then are we on a whole, by holding this thought that stream-entry is so challenging, contributing to this decline?manas wrote:Hi khlawng,
I read that the number of persons attaining arahantship had already started to decline during the Buddha's lifetime, even. So, should we be surprised if 2600 (two-thousand six-hundred!) years later, with the original Sangha long split into various sects & schools of practice, that 'even just' stream-entry is quite a challenge?khlawng wrote:Where has this technique dissappeared to since the Buddha's time?
manas
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: How common is stream entry?
How conducive marc? What is it then that is so conducive that we, in this day and age, are unable to replicate? The Buddha mere's presence do not qualify. Otherwise, the sutta would have said, where the Buddha walked, Sotappana sprouts out like spring flowers. I think the key is in their livehood or practise or believe. But what?marc108 wrote: i also believe that lay life when the Buddha was living was probably much more conducive to creating and supporting Stream Winners as compared to modern (western, especially) society.
Re: How common is stream entry?
I think Bhante G is speaking to the 'general public' rather than specifics of his own experience.
If you read the Suttas, Stream Winners (and others) WERE sprouting up like flowers around the Buddha . By more conducive I mean less busy, and easier to live simply... as well as living in the direct presence of the Buddha!
If you read the Suttas, Stream Winners (and others) WERE sprouting up like flowers around the Buddha . By more conducive I mean less busy, and easier to live simply... as well as living in the direct presence of the Buddha!
"It's easy for us to connect with what's wrong with us... and not so easy to feel into, or to allow us, to connect with what's right and what's good in us."
Re: How common is stream entry?
Hi khlawng,khlawng wrote:...The Buddha mere's presence do not qualify...
If the above is true, then the Buddha's presence on the Earth, made a lot of difference. As I understand it, he would make use of these special powers if they could assist in helping beings to awaken.Ten Powers of a Tathagata
"Sariputta, the Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.[5] What are the ten?
(1) "Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible.[6] And that [70] is a Tathagata's power that the Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
(2) "Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata's power...[7]
(3) "Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata's power...[8]
(4) "Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata's power...[9]
(5) "Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata's power...[10]
(6) "Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata's power...[11]
(7) "Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata's power...[12]
(8) "Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.' Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata's power...
(9) "Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: 'These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, [71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata's power...
(10) "Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata's power that a Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
(http://www.accesstoinsight.org/tipitaka ... .ntbb.html" onclick="window.open(this.href);return false;)
Now I'm not suggesting that we just give up in despair, coming much later down the track; of course we should do the very best we can. with the resources we have available. But would there not have been a difference if one could actually have heard his voice, the Dhamma directly from the Buddha. who possessed all the powers listed above?
To the Buddha-refuge i go; to the Dhamma-refuge i go; to the Sangha-refuge i go.
Re: How common is stream entry?
.
Last edited by manas on Tue Jun 19, 2012 3:38 am, edited 2 times in total.
To the Buddha-refuge i go; to the Dhamma-refuge i go; to the Sangha-refuge i go.
- retrofuturist
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Re: How common is stream entry?
Greetings manas,
Pygmalion effect
http://en.wikipedia.org/wiki/Pygmalion_effect" onclick="window.open(this.href);return false;
I think it would inspire practice much more if one felt that one was "going in roughly the right direction" and there are high expectations that effort would yield reward, rather than just groping around in the dark as a putthujana, desperately hoping to stumble upon the entrance to the Dhamma in some pessimistic Dhamma-Ending-Age. The latter method seems to make the fetter of doubt a self-fulfilling prophecy.
As tradition now has it, you now need to personally obtain nibbana (albeit briefly) simply in order to enter the way. No wonder it's deemed such a monumental feat. On a good many levels stream-entry seems to have been conflated with arahantship, and has been mystified and rendered forever out of reach in the process. To quote Nanavira Thera, "People can no longer imagine what kind of a creature a sotapanna might conceivably be, and in consequence supersitiously credit him with every kind of perfection - but deny him the possibility of existence... So long as you are content to put the sotapanna on a pedestal well out of reach, it can never possibly occur to you that it is your duty to become a sotapanna yourself (or at least to make the attempt) here and now in this very life; for you will simply take it as axiomatic that you cannot succeed."
(P.S. You don't need to delete your post just because I disagree with you. I suspect in comtemporary Theravada circles, more people would agree with you than me... at least, yours is the view I hear expressed more often than mine)
Metta,
Retro.
I disagree - it flies in the face of a good many psychological and sociological studies. The one that comes to mind first is...manas wrote:A thought just occurred to me: it would be better to underestimate, than to overestimate. One who underestimates will feel a sense of urgency to practice, and will feel humble, thinking him/herself as unattained, and with much work left to be done; while one who overestimates might think he/she can slacken off in effort a bit, and might also feel a bit of pride, thinking 'I have attained'.
Pygmalion effect
http://en.wikipedia.org/wiki/Pygmalion_effect" onclick="window.open(this.href);return false;
I think it would inspire practice much more if one felt that one was "going in roughly the right direction" and there are high expectations that effort would yield reward, rather than just groping around in the dark as a putthujana, desperately hoping to stumble upon the entrance to the Dhamma in some pessimistic Dhamma-Ending-Age. The latter method seems to make the fetter of doubt a self-fulfilling prophecy.
As tradition now has it, you now need to personally obtain nibbana (albeit briefly) simply in order to enter the way. No wonder it's deemed such a monumental feat. On a good many levels stream-entry seems to have been conflated with arahantship, and has been mystified and rendered forever out of reach in the process. To quote Nanavira Thera, "People can no longer imagine what kind of a creature a sotapanna might conceivably be, and in consequence supersitiously credit him with every kind of perfection - but deny him the possibility of existence... So long as you are content to put the sotapanna on a pedestal well out of reach, it can never possibly occur to you that it is your duty to become a sotapanna yourself (or at least to make the attempt) here and now in this very life; for you will simply take it as axiomatic that you cannot succeed."
(P.S. You don't need to delete your post just because I disagree with you. I suspect in comtemporary Theravada circles, more people would agree with you than me... at least, yours is the view I hear expressed more often than mine)
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: How common is stream entry?
Hi retro,
I can see your point; I was wrong there.
metta,
manas.
I can see your point; I was wrong there.
metta,
manas.
To the Buddha-refuge i go; to the Dhamma-refuge i go; to the Sangha-refuge i go.