No doer in advaita, similar things with budhist teachings found in advaita texts

[auto]

This is what somebody experiences who gets absorbed into the big Self and runs around afterwards. A description of a mindstate.

ok, i still suggest you to fresh look at the vedic texts.

[Johann]

Householder- Upekkha is found on many places, good householder. There are "Buddhist" who believe that they are not hire of their actions. Jains keep such "purification" events, Uposatha. After that they retake their belongings and go home again. Of neither glory, nor benefit, and in the Buddhas word simply: Maha-thieves.

Sounds random. You should first type what you understood about the quote.

That the Sublime Buddha was very aware why he would teach those at last in line, yet, if such would only comprehend a single sentence, that would be great for them, so just out of compassion.

[pegembara]

All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

work - kamma

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)

sense of self goes away eventually

The question is whether Advaita agrees with this statement - Is the "dreamer" real? Is the "screen of consciousness" the ultimate reality and all else just a play on the said "screen"? No doer but is there a knower/Self/Atman/Brahman?

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

https://www.accesstoinsight.org/tipitak ... .than.html

[cappuccino]

Advaita is similar but inferior

I say similar, but for me it is same.

Nirvana has only one path

[pegembara]

Sila, samadhi and panna.

"For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.

"For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.

"For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.

"For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.

"For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.

"For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.

"For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.

"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.

"For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.

"For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.

"In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.

"In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore."

https://www.accesstoinsight.org/tipitak ... .than.html

[Meggo]

Only because a text states that having a specific meditative experience means having ended rebirth, it doesn't have to be so.

i hope you apply same thing to suttas too.

Of course. You have to experience it for yourself. You can't just believe it, because an ancient text says so. Otherwise you would have to believe in the Bible and the Koran too.

[SteRo]

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)

sense of self goes away eventually

Great. Big problem however is that since there is the axiom of "no doer" there can't be anyone to abandon anything. Therefore the theravadan doctrine is 'not self' but not 'no self'.

[auto]

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)

sense of self goes away eventually

Great. Big problem however is that since there is the axiom of "no doer" there can't be anyone to abandon anything. Therefore the theravadan doctrine is 'not self' but not 'no self'.

The doer is just kāraṇa - cause. Living entity becomes subject to it by thinking he has control over the matter.
If you walk from point A to B, the path is laid out already by a supersoul.

[auto]

All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

work - kamma

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)

sense of self goes away eventually

The question is whether Advaita agrees with this statement - Is the "dreamer" real? Is the "screen of consciousness" the ultimate reality and all else just a play on the said "screen"? No doer but is there a knower/Self/Atman/Brahman?

got to learn cosmology. We discover what is made already by someone else. And there is soul, it is created.

[auto]

Householder- Upekkha is found on many places, good householder. There are "Buddhist" who believe that they are not hire of their actions. Jains keep such "purification" events, Uposatha. After that they retake their belongings and go home again. Of neither glory, nor benefit, and in the Buddhas word simply: Maha-thieves.

Sounds random. You should first type what you understood about the quote.

That the Sublime Buddha was very aware why he would teach those at last in line, yet, if such would only comprehend a single sentence, that would be great for them, so just out of compassion.

i don't get it what you are saying

[SteRo]

sense of self goes away eventually

Great. Big problem however is that since there is the axiom of "no doer" there can't be anyone to abandon anything. Therefore the theravadan doctrine is 'not self' but not 'no self'.

The doer is just kāraṇa - cause. Living entity becomes subject to it by thinking he has control over the matter.
If you walk from point A to B, the path is laid out already by a supersoul.

Don't know what you are talking about. Theravadin doctrine does not deny a doer but theravadin doctrine does deny identity of self and perception and/or thought and/or feeling

[Motova]

One of the things I am grateful for from my education in Tibetan Buddhism is that I do not fall for a self and/or a creator.

Even though I am no longer a Tibetan Buddhist I still think if one follows through with it one receives a good religious education.

auto you may like to read How to See Yourself As You Really Are by the Dalai Lama.

[Sabbe_Dhamma_Anatta]

Advaita is similar but inferior

... for me it is same. Advaita and budhism. ...

Yayyy!
Well noted.
Thanks a lot for explicitly declaring & clarifying beyond doubt that, for OP, Advaita and Buddhism are the same.

[Johann]

Advaita is similar but inferior

... for me it is same. Advaita and budhism. ...

Yayyy!
Well noted.
Thanks a lot for explicitly declaring & clarifying beyond doubt that, for OP, Advaita and Buddhism are the same.

Jains ever thought that way, and that's why the Buddha, knowing, "even if understanding a single sentence, would be of great benefit for them", taught them also, last in line, the sectarians, out of compassion.

Good now to leave the Brahman and Jain domain.

mudita

[auto]

auto you may like to read How to See Yourself As You Really Are by the Dalai Lama.

no i don't want since i have no access to those books.

Dalai lama have given introduction to kalachakra, tantra in general i believe,
you can find its rudiments in bhagavan gita,

Renouncing sense enjoyments; fixing the eyes and mind at the midbrows; equalizing the breath moving through the nostrils (by Kriya techniques); (See also 4.29, 6.13 and 8.10) (5.27)

Those who are engaged in yogic practice, reach the breathless state by offering inhalation into exhalation and exhalation into inhalation as sacrifice (by using short breathing Kriya techniques). (4.29)

Hold the waist, spine, chest, neck, and head erect, motionless and steady, fix the eyes and the mind steadily between the eye brows, and do not look around. (See also 4.29, 5.27 and 8.10) (6.13)

At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (See also 4.29, 5.27, and 6.13) (8.10)

if you see connection, yea it's about same thing.. you should have credence or interest rise about what then is this soul these texts mention and how it relates.