Santikaro wrote:In the "three lifetimes interpretation" (found in the Visuddhimagga) of the classic paticcasamuppada sequence, rebirth & dukkha occur in the future, which is taken to be a life after the physical death of the entity or whatever that was craving & clinging. Assuming that one entity does the craving & clinging and another experiences the rebirth & dukkha, how can either of them fully realize the causal relations?
Ah, I see. Taking this in conjunction with something you said earlier...
Santikaro wrote:The usual citation is to the first of the 3 nyanas under the bodhi tree, but that overlooks the not-yet-awakened (tho almost) situation of the bodhisatta. Tan Ajahn considered the 3rd nyana far more important, that is, causal for the great awakening.
Tan Ajahn considered the 1st nyana not relevant to awakening and then criticized the 3-lifetime model for being dependent on the 1st nyana? Could you explain this apparent circular logic?
I suppose if I thought liberation depended on my being able to recall past lives and I also thought my chances of ever developing the ability to recall past lives were slim to none I might be tempted to reinterpret the Teachings in a way more suitable for my situation. I hope that's not what we're talking about here.
Santikaro wrote:Tan Ajahn took [references to sotapanna, etc.] to be conventional comments, not essential liberating truths.
I have heard this said before but remain confused as to what it means. Does it mean the Buddha lied?
Santikaro wrote:Seems to me that the emphasis of the Buddha's teaching is seeing the impermanence, concoctedness, and selflessness of the stuff going on more than getting certain theories about the stuff right.
Seems to me as well. But people in online forums love to discuss theories and rarely discuss anything practical.
We get occasional flashes of practicality which for me makes it worthwhile to hang around.
Thank you for taking the time to address my queries. I am finding it helpful.