Hello, I wonder if anyone can help me - I recall reading a while ago a paper, from 19th century, I think around the time of the earliest western engagement with buddhism in sri lanka and the pali text society etc, of an orientalist scholar making a trope of Arahants being autistic or schizoid. I am looking for this reference to cite (obviously against it), in a paper on the relational aspects of contemplative practice.

Long shot, but does anyone recall this paper or a similar reference? Thank you

Edit: I vaguely recall it could have been one of Freud's associates, maybe Romain Rolland or someone like that, or alternatively one of the PTS scholars with psychological pretensions...

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, as long as Tathāgatas — worthy & rightly self-awakened — do not appear in the world, that's when the wanderers of other sects are worshipped, revered, honored, venerated, and given homage — recipients of robes, alms food, lodgings, & medicinal requisites for the sick. But when Tathāgatas — worthy & rightly self-awakened — appear in the world, that's when the wanderers of other sects are not worshipped, revered, honored, venerated, or given homage; nor are they recipients of robes, alms food, lodgings, & medicinal requisites for the sick. Now only the Blessed One is worshipped, revered, honored, venerated, and given homage — a recipient of robes, alms food, lodgings, & medicinal requisites for the sick — along with the community of monks."

"That's how it is, Ānanda. That's how it is. As long as Tathāgatas — worthy & rightly self-awakened — do not appear in the world, that's when the wanderers of other sects are worshipped, revered, honored, venerated, and given homage — recipients of robes, alms food, lodgings, & medicinal requisites for the sick. But when Tathāgatas — worthy & rightly self-awakened — appear in the world, that's when the wanderers of other sects are not worshipped, revered, honored, venerated, or given homage; nor are they recipients of robes, alms food, lodgings, & medicinal requisites for the sick. Now only the Tathāgata is worshipped, revered, honored, venerated, and given homage — a recipient of robes, alms food, lodgings, & medicinal requisites for the sick — along with the community of monks."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

The glowworm shines

as long as the sun hasn't risen.
But when that splendor rises,
the glowworm's light is destroyed.
It no longer shines.
Likewise, sectarians[1] shine
as long as those rightly awakened
don't appear in the world.
Those logicians[2] aren't purified,
nor are their disciples.
Those of bad views
aren't released
from stress.

“Mendicants, when an unlearned ordinary person says that there’s a hellish abyss under the ocean, they’re speaking of something that doesn’t exist.

‘Hellish abyss’ is a term for painful physical feelings.

When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They’re called an unlearned ordinary person who hasn’t stood up in the hellish abyss and has gained no footing.

When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They’re called a learned noble disciple who has stood up in the hellish abyss and gained a footing."

What sports do you think work best with mindfulness / meditation practices? I think that exercise is an important part of the Buddhist lifestyle -- it's practically a medicine in itself, and has great effects on mental health too

Here's a few that come to my mind:

• hiking
• biking
• swimming
• golf
• archery
• bowling

I've tried many kinds of sports but I think these have a certain something that works well with mindfulness. Heck, especially with swimming, there is nothing really to do but reflect and focus while you do your strokes. Lately I've been golfing and swimming with my Buddhist friends and it's been a blast!

In terms of other sorts of exercise, yoga and weight lifting really stick out to me - sometimes I mentally repeat Paritta chanting while doing reps to keep focused.

This is kind of a fluffy post. But I'm interested in hearing what other athletic types have to say. If nothing else I think it's worth saying that exercising is a great way for Buddhists to strengthen their friendship and improve their health. A number of Buddhist communities here in Indonesia have sports teams (basketball, badminton, football) and I was wondering how common this was in other parts of the world.

Dear Friends,

In the spirit of mindfulness and interconnectedness, let us take a moment to honor the strength and compassion within each of us. The path we walk together, guided by the teachings of the Buddha, reminds us to approach every moment with kindness and presence.

May we continue to support one another in cultivating peace, understanding, and harmony—both within ourselves and in the world around us. Together, we can turn small acts of love and awareness into profound transformations.

With gratitude and loving-kindness, Timothy

I want to further my practice by observing holy days more frequently (keeping 8 precepts) but I often don’t know when they are and have a hard time keeping track.

I wish you all well on the path and may all beings be at ease 🙏.

Well the suttas in the Pali Canon kinda criticize it, but I want to know what the householders think

I would say they are a fusion of Theravada + Hinduism

"The Kathāvatthu (Points of Controversy) is a collection of over 200 discussions on points of interpretation of Buddhist doctrine. These consist of a debate between unnamed protagonists (but were speculatively identified with specific early schools of thought in the historically subsequent commentaries). Each relies either on logic or quotations from the suttas to support their arguments.

While the text does not identify the points of view, most of the significant points may be identified with the doctrines held by various Buddhist schools. Note that none of the controverted points deal with Brahmanical, Jaina, or other non-Buddhist views. Nor are there any significant differences when it comes to the suttas; each debater assumes that they share a common sutta basis.

The Kathāvatthu is the only book of the Abhidhamma ascribed by the Theravāda to a specific author, Moggaliputtatissa, a senior monk at the time of King Ashoka (around 240 BC). The core of the work probably formed then, but it grew substantially over time."

• SuttaCentral

Following is a brief introduction to the Points of Controversy related to Ariyan Nature and Path, Those in the Lower Path-Stages, Of the Average Man or Worldling and Of Devas.

Of the Ariyan Nature and Path

1. Of [the Quality called] Ariyan.

• Controverted Point.—That the power of a Tathagata, e.g., in discerning as it really is the causal occasion of anything, and its contradictory, is Ariyan.
• From the Commentary.—That, of the foregoing ten powers of discernment or insight, not only the last (insight into extinction of intoxicants), but also the preceding nine were Ariyan, is a view of the Andhakas.

2. Of the Ariyan Mind and its Results.

• Controverted Point.—That Ariyan states of mind have no [positive] result.
• From the Commentary.—Some, like the Andhakas, hold that the fruits of religious life, being merely the negative putting away of corrupt qualities, are not properly states of mind. By religious life is meant the career of a recluse, or progress in the Paths, as it is said: 'I will show you the religious life and the fruits thereof', the former being the Fourfold Path, and the fruits thereof those of Stream-Winner, Once-Returner, Never-Returner, and Arahantship.

3. The Outward Life

Of the Outward Life of an Ariyan.

• Controverted Point—That the Ariyan 'forms' [of speech and action] are derived from the four primary qualities of matter.
• From the Commentary.—The Uttarapathakas and others hold that Ariyan speech and action are material qualities derived, as such, from the four primary elements of matter, the Doctrine teaching that all material qualities are the four primary qualities of matter, or are derived from them.

Of the Path and Bodily Form.

• Controverted Point.—That the physical frame of one who is practising the Eightfold Path is included in that Path.
• From the Commentary.—Those who, like the Mahigsasakas, Sammitiyas and Mahasanghikas, hold that the three factors of the Path : —supremely right speech, action, and livelihood—are material, are confronted with the contradiction that, since the factors of the Path are subjective, they imply mental attributes lacking in matter.

Of Path-Culture and the Senses.

• Controverted Point.—That one may develop the Path while enjoying the fivefold cognitions of sense.
• From the Commentary.—Some, like the Mahasanghikas, with reference to the Sutta : 'When he sees an object with the eye, he does not grasp at it in idea' hold to the view stated above. The Theravadin's argument is that, if this be so, either the Path developed is of a worldly nature, or the developer's sense-experience must be of the nature of the Path. But neither is possible, because sense-cognition is worldly, and has not Nibbana as its object.

4. Of 'save only the Ariyan Path'.

• Controverted Point.—That save only the Ariyan Path, all other conditioned things may be called 'suffering'.
• From the Commentary.—This is held by such as the Hetuvadins, because the Ariyan Path was stated by the Exalted One in the Four Truths as 'a course going to the cessation of suffering.'

5. The word 'Sorrow' and the Path

Of Articulate Utterance [during Ecstasy].

• Controverted Point—That there is articulate utterance on the part of one who has entered into Jhana.
• From the Commentary.—It was held by the Pubbaseliyas and others that anyone in First Jhana, at the moment of attaining the [first or] Stream-Winner's Path, uttered the truth : 'Sorrow!' This is refuted by the Theravadin.

Of inducing [Insight] by saying 'Sorrow!'

• Controverted Point.—That induction [of insight] by the word 'sorrow!' is a factor of and included in the Path.
• From the Commentary.—An opinion of the Pubbaseliyas is that repeating the word 'dukkha!' induced insight (nanan), and was thus a factor and part of the Path [of salvation]. They admit it as true for those only who are qualified to win insight (vipassaka).

Of the Utterance, 'This is Pain and Sorrow!'

• Controverted Point.—That from utterance of the word, 'This is suffering!' insight into the nature of suffering is set working.
• From the Commentary.—Some, like, the Andhakas, hold that this befalls the devotee at the moment when he enters on the Path. The opponent's reply admits both utterance and insight. In the last question, to which the opponent replies in the negative, he is asked whether, by the procedure he upholds, he is not committed to allow an insight issuing from each syllable: I-dam du-kkhan?

6. Of a One and Only Path.

• Controverted Point—That the fourfold fruition of the religious life is realized by one path only.
• From the Commentary.—The same sectaries, on the same grounds, hold that the Exalted One, in becoming Stream-Winner, Once-Returner, Never-Returner, Arahant, realized all these four Fruits by one single Ariyan Path [and not in the four distinct stages each called a path].

7. Of a five-fold Path

• Controverted Point—That the Path is fivefold [only].
• From the Commentary.—Some, such as the Mahirjsasakas, hold that in general terms the [Ariyan] Path is only fivefold. They infer this both from the Sutta, 'One who has previously been quite pure,' etc., and also because the three eliminated factors—speech, action, and livelihood—are not states of consciousness like the other five.

8. The Assured Order of the two Paths

Of entering on the Path of Assurance.

• Controverted Point.—That the Bodhisat had entered on the Path of Assurance and conformed to the life therein during the dispensation of Kassapa Buddha.
• From the Commentary.—This discourse deals with a belief, shared by the Andhakas, with reference to the account in the Ghatikara Sutta of Jotipala joining the Order, that [our] Bodhisat had entered the Path of Assurance under Kassapa Buddha. Now Assurance (niyama) and the 'higher life therein' (brahmacariya) are equivalents for the Ariyan [Fourfold] Path. And there is no other entering upon that Path for Bodhisats save when they are fulfilling the Perfections; otherwise our Bodhisat would have been a disciple when Stream-Winner, etc. The Buddhas prophesy 'he will become a Buddha' (as Kassapa is said to have prophesied concerning Gotama Buddha, then alive as this Jotipala) simply by the might of their insight.

Of Assurance.

• Controverted Point.—That one who has not made sure has the insight for entering the Path of Assurance.
• From the Commentary.—Some, like the Uttarapathakas, at present hold this view on these grounds : The Exalted One judged that 'anyone who will enter on the right Path of Assurance' is capable of penetrating the Truths.' Therefore only the average worldling who has not made sure has the religious insight requisite for entering.

Of Assurance [of salvation].

• Controverted Point.—That 'Assurance' is unconditioned.
• From the Commentary.—In the Word: 'Capable of entering into Assurance, the culmination in things that are good,' the Ariyan Path is meant. But in as much as a person therein would not forfeit salvation even if that Path which [for him] had arisen were to pass away, therefore there is an opinion, among Andhakas for instance, that this Assurance is unconditioned in the sense of being eternal.

Of Assurance which is not Final.

• Controverted Point.—That the average man may possess final assurance.
• From the Commentary.—Certain of the Uttarapathakas, judging by the Sutta—'once immersed is so once for all,' etc.—hold the view above stated.

9. Of the Unincluded.

Controverted Point.—That erroneous opinions [may enter into] 'the Unincluded'.

From the Commentary.—Inasmuch as when a man of the world has attained to Jhana, he may be called passionless as to sense-desires, but not free from erroneous opinions, some, like the Pubbaseliyas, hold that erroneous views beset also that other consciousness which is 'Unincluded.'

Those in the Lower Path-Stages

1. The Eighth Man

Of the Eighth Man.

• Controverted Point.—That for the person in the Eighth Stage, outbursts of wrong views and of doubt are put away.
• From the Commentary.—Here the question is raised concerning a certain view of both Andhakas and Sammitiyas, namely, that, at the moment of entering on the Path, after qualification and adoption, two of the (ten) corruptions no longer break out in the eighth man—that is, the person who has entered on the stream.

Of the Controlling Powers of the Eighth Man.

• Controverted Point.—That the five controlling powers are absent in a person of the Eighth Stage.
• From the Commentary.—Among the Andhakas it is held that, at the moment of entering the (first stage of the) Path, the 'Eighth Man' is in process of acquiring, but has not yet attained to, these powers.

2. Can a Learner discern an Adept?

Of the Knowledge of an Adept.

• Controverted Point.—That a learner has the insight of an adept.
• From the Commentary.—This is an opinion of the Uttarapathakas, namely, that learners, as Ananda and others were, showed by their confessions about the Exalted One, etc., that they knew who were adepts, [and therefore understood that knowledge, the possession of which made them adepts].

3. The Seven Rebirths

Of the Seven-Rebirths' Limit.

• Controverted Point.—That he who is said to be liable to seven more rebirths at most is assured of final salvation only at the end of the seven-rebirths' interval.
• From the Commentary.—This is a belief held, for instance, by the Uttarapathakas. The Theravadin's object is to show that there is no such immutably fixed order. There is only (1) the 'true order' of the Ariyan Path, and (2) the 'false order,' to which belong the five heinous crimes entailing inevitable retribution in the very next existence.

Of Him who has reached the Seventh Rebirth.

• Controverted Point—That for a person in the seventh rebirth evil tendencies are eliminated.
• The text gives only the opponents rejoinder, similar to above in the foregoing.

Of the Average Man or Worldling

1. Of Renouncing Evil.

• Controverted Point.—That the average man renounces sensuous passions and ill-will.
• Commentary.—This question is asked to break down the opinion held, for instance, at present by the Sammitiyas, that an average man who achieves Jhana, who understands the Truths and becomes a Never-Returner, renounced sensuous passions and ill-will while he was as yet only an average man of the world.

2. Of Assurance which is not Final.

• Controverted Point.—That the average man may possess final assurance.
• From the Commentary.—Certain of the Uttarapathakas, judging by the Sutta—'once immersed is so once for all,' etc.—hold the view above stated.

3. Of Insight.

• Controverted Point.—That 'insight' is not for the average man.
• From the Commentary.—'Insight' (nana) is of two kinds—worldly and spiritual. The former is intellection concerned with various attainments, and in noting the course of karma by way of righteous acts of giving, etc.; the latter is intuition concerned with the Paths and their Fruits, Path-intuition being learned by analysis of truth. Now some, like the Hetuvadins, failing to distinguish this, accept only Path-intuition as insight. Hence they deny it in the average man.

4. Of Experience as Inseparable from Personality.

• Controverted Point.—That an ordinary person is not exempt from experiencing the phenomena of all the three spheres of life.
• From the Commentary.—That is to say, at one and the same moment, since his understanding does not suffice to distinguish the three kinds. Our doctrine only entitles us to say that the individual is inseparable from such [mental] phenomena as arise at present in him.

Of Devas

1. There is no higher life practised among Devas

• Controverted Point.—That there is no higher life among the devas.
• From the Commentary.—The higher life is of twofold import: path-culture and renunciation of the world. No deva practises the latter. But the former is not forbidden them, except to those of the unconscious plane. But some, for instance the Sammitiyas, do not believe in any path-culture among the higher devas of the Kamaloka, and, beyond them, of the Rupaloka, justifying themselves by the Suttanta passage cited below.

2. Of Moral Restraint.

• Controverted Point.—That there is self-control among devas.
• From the Commentary.—The question is raised concerning the view of those who hold that among the devas, beginning above the Thirty-Three, inasmuch as there was no committal of the five vices, there is self-control.

3. Can Unconscious Devas be conscious ?

• Controverted Point.—That there is consciousness among the denizens of the sphere called Unconscious.
• From the Commentary.—This belief is of the Andhakas, derived partly from the Word: 'mind [at rebirth] is conditioned by previous actions' so that, in their view, there is no living rebirth without mind, partly from this other Word: 'those devas decease from that group as soon as consciousness arises in them'. They concede consciousness to those devas of the unconscious sphere at the moment of rebirth and of decease.

Source: Katha-vatthu: The Points of Controversy. Translation of the Katha-vatthu from the Abhidhamma-Pitaka by Shwe Zan Aung and Rhys Davids

1. “Bhikkhus, there are these five powers, what five?

• The faith power (saddhābalaṁ)
• The energy power (vīriyabalaṁ)
• The mindfulness power (satibalaṁ)
• The concentration power (samādhibalaṁ)
• The understanding power (paññābalaṁ)

These are the five powers”

2. Furthermore there are sixty-eight powers.

[As well as] the faith power, the energy power, the mindfulness power, the concentration power, the understanding power, there are:

• The conscience power (hiribalaṁ)
• The shame power (ottappabalaṁ)
• The reflexion power (paṭisaṅkhānabalaṁ)
• The development power (bhāvanābalaṁ)
• The blamelessness power (anavajjabalaṁ)
• The assistance power (saṅgahabalaṁ)
• The choice power (khantibalaṁ)
• The readiness power (paññattibalaṁ)
• The notification power (nijjhattibalaṁ)
• The lordship power (issariyabalaṁ)
• The steadiness power (adhiṭṭhānabalaṁ)
• The serenity power (samathabalaṁ)
• The insight power (vipassanābalaṁ)
• The ten powers of the initiate (dasa sekhabalāni)
• The ten powers of the adept (dasa asekhabalāni)
• The ten powers of one whose cankers are exhausted (dasa khīṇāsavabalāni)
• The ten powers of success (supernormal power) (dasa iddhibalāni)
• The ten powers of the Perfect One (dasa tathāgatabalāni)

3. What is the faith power?

It is not shaken by non-faith, thus it is the faith power.

It is the faith power in the sense of stiffening conascent ideas.

It is the faith power in the sense of terminating defilements.

It is the faith power in the sense of purifying the beginning of penetration.

It is the faith power in the sense of steadying of cognizance.

It is the faith power in the sense of cleansing of cognizance.

It is the faith power in the sense of arrival at distinction.

It is the faith power in the sense of penetration higher.

It is the faith power in the sense of convergence upon actuality.

It is the faith power in the sense of establishing in cessation.

This is the faith power.

4. What is the energy power?

It is not shaken by indolence, thus it is the energy power.

It is the energy power in the sense of stiffening conascent ideas.

… [and so on as in § 3] …

It is the energy power in the sense of establishing in cessation.

This is the energy power.

5. What is the mindfulness power?

It is not shaken by negligence, thus it is the mindfulness power.

It is the mindfulness power in the sense of stiffening associated ideas

… [and so on as in § 3] …

It is the mindfulness power in the sense of establishing in cessation.

This is the mindfulness power.

6. What is the concentration power?

It is not shaken by agitation, thus it is the concentration power.

It is the concentration power … [and so on as in § 3] … in the sense of establishing in cessation.

This is the concentration power.

7. What is the understanding power?

It is not shaken by ignorance, thus it is the understanding power.

It is the understanding power … [and so on as in § 3] … in the sense of establishing in cessation.

This is the understanding power.

8. What is the conscience power?

Through renunciation it has conscientious scruples about zeal for sensual-desires, thus it is the conscience power.

Through non-ill-will … [and so on with the rest of the seven hindrances and their opposites, the four jhanas, the four immaterial attainments, the eighteen principal insights, and the four paths, up to] …

Through the arahant path it has conscientious scruples about all defilements, thus it is the conscience power.

This is the conscience power.

9. What is the shame power?

Through renunciation it is ashamed of zeal for sensual-desires, thus it is the shame power.

Through non-ill-will …

Through the arahant path it is ashamed of all defilements, thus it is the shame power.

This is the shame power.

10. What is the reflexion power?

Through renunciation it reflects on zeal for sensual-desires, thus it is the reflexion power.

Through non-ill-will …

Through the arahant path it reflects on all defilements, thus it is the reflexion power.

This is the reflexion power.

11. What is the development power?

One who abandons zeal for sensual-desires develops renunciation, thus it is the development power.

One who abandons ill-will …

One who abandons all defilements develops the arahant path, thus it is the development power.

This is the development power.

12. What is the blamelessness power?

Because zeal for sensual-desires has been abandoned there is no blame in renunciation, thus it is the blamelessness power.

Because ill-will has been abandoned …

Because all defilements have been abandoned there is no blame in the arahant path, thus it is the blamelessness power.

This is the blamelessness power.

13. What is the assistance power?

One who abandons zeal for sensual-desires assists cognizance with renunciation, thus it is the assistance power.

One who abandons ill-will …

One who abandons all defilements assists cognizance with the arahant path, thus it is the assistance power.

This is the assistance power.

14. What is the choice power?

Because zeal for sensual-desires has been abandoned he chooses renunciation, thus it is the choice power.

Because ill-will has been abandoned …

Because all defilements have been abandoned he chooses the arahant path, thus it is the choice power.

This is the choice power.

15. What is the readiness power?

One who abandons zeal for sensual-desires makes cognizance ready with renunciation, thus it is the readiness power.

One who abandons ill-will …

One who abandons all defilements makes cognizance ready with the arahant path, thus it is the readiness power.

This is the readiness power.

16. What is the notification power?

One who abandons zeal for sensual-desires notifies cognizance with renunciation, thus it is the notification power.

One who abandons ill-will …

One who abandons all defilements notifies cognizance with the arahant path, thus it is the notification power.

This is the notification power.

17. What is the lordship power?

One who abandons zeal for sensual-desires wields mastery over cognizance with renunciation, thus it is the lordship power.

One who abandons ill-will …

One who abandons all defilements wields mastery over cognizance with the arahant path, thus it is the lordship power.

This is the lordship power.

18. What is the steadiness power?

One who abandons zeal for sensual-desires steadies cognizance with renunciation, thus it is the steadiness power.

One who abandons ill-will …

One who abandons all defilements steadies cognizance with the arahant path, thus it is the steadiness power. This is the steadiness power.

19. What is the serenity power?

Non-distraction as unification of cognizance through renunciation is the serenity power.

Non-distraction as unification of cognizance through non-ill-will is the serenity power … [and so on with all the ideas mentioned in Tr. I § 442 up to] …

Non-distraction as unification of cognizance through breathing out contemplating relinquishment is the serenity power.

In what sense serenity power?

What is the serenity power? Non-distraction as unification of cognizance through renunciation is serenity as a power … [repeat Tr. I § 452] … Non-distraction as unification of cognizance through breathing out contemplating relinquishment is serenity as a power.

20. In what sense is serenity a power?

Through the first jhana it is unshakable by the hindrances, thus serenity is a power … [repeat Tr. I § 453] …

Through the attainment of the base consisting of neither perception nor non-perception it is unshakable by perception of the base consisting of nothingness, thus serenity is a power.

It is unshakable, immovable and cannot be shifted by agitation and by the defilements and aggregates that accompany agitation, thus serenity is a power.

This is the serenity power.

21. What is the insight power?

Contemplation of impermanence is insight as a power, … [repeat Tr. I § 454] … contemplation of relinquishment in ageing and death is insight as a power.

22. In what sense is insight a power?

Through contemplation of impermanence it is unshakable by perception of permanence, thus insight is a power … [repeat Tr. I § 455] …

Through contemplation of relinquishment it is unshakable by grasping, thus insight is a power.

It is unshakable, immovable and cannot be shifted by ignorance and by the defilements and aggregates that accompany ignorance, thus insight is a power.

This is the insight power.

23. What are the ten powers of the initiate and the ten powers of the adept?

He trains (sikkhati) in right view, thus it is a power of the initiate (sekha); because he is trained (sikkhitattā) therein it is a power of the adept (asekha).

He trains in right thought, thus it is a power of the initiate; because he is trained therein it is a power of the adept.

He trains in right speaking, …

He trains in right acting, …

He trains in right living, …

He trains in right effort, …

He trains in right mindfulness, …

He trains in right concentration, …

He trains in right knowledge, …

He trains in right deliverance, thus it is a power of the initiate; because he is trained therein it is a power of the adept.

These are the ten powers of the initiate and the ten powers of the adept.

24. What are the ten powers of one whose cankers are exhausted?

Here a bhikkhu whose cankers are exhausted has clearly seen correctly with right understanding all formations as impermanent.

In that he has done that, it is a power of one whose cankers are exhausted, in virtue of which power a bhikkhu whose cankers are exhausted claims the exhaustion of cankers thus: “My cankers are exhausted”.

25. Again, a bhikkhu whose cankers are exhausted has clearly seen correctly with right understanding sensual-desires as like a pit of hot coals.

In that he has done that, … [complete as in § 24].

26. Again, when a bhikkhu's cankers are exhausted, his cognizance tends and inclines and leans to seclusion, takes its stand in seclusion, delights in renunciation, has entirely done with ideas conducive to cankers.

In that he has done that, …

27. Again, a bhikkhu whose cankers are exhausted has developed the four foundations of mindfulness, well developed them.

In that he has done that, …

28. Again, a bhikkhu whose cankers are exhausted has developed the four right endeavours, well developed them.

In that he has done that, …

29. Again, a bhikkhu whose cankers are exhausted has developed the four bases for success (roads to power), well developed them.

In that he has done that, …

30. Again, a bhikkhu whose cankers are exhausted has developed the five faculties, well developed them.

In that he has done that, …

31. Again, a bhikkhu whose cankers are exhausted has developed the five powers, well developed them.

In that he has done that, …

32. Again, a bhikkhu whose cankers are exhausted has developed the seven enlightenment factors, well developed them.

In that he has done that, …

33. Again, a bhikkhu whose cankers are exhausted has developed the noble eightfold path, well developed it.

In that he has done that, …

These are the ten powers of one whose cankers are exhausted.

34. What are the ten powers of success (supernormal power)?

• Success as decision (adhiṭṭhānā iddhi)
• Success as transformation (vikubbanā iddhi)
• Success as the mind-made [body] (manomayā iddhi)
• Success by intervention of knowledge (ñāṇavipphārā iddhi)
• Success by intervention of concentration (samādhivipphārā iddhi)
• Noble Ones' success (ariyā iddhi)
• Success born of action-result (kammavipākajā iddhi)
• Success of the meritorious (puññavato iddhi)
• Success through the sciences (vijjāmayā iddhi)
• Success in the sense of succeeding with a task right for the particular occasion (tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi)

(see Tr. XXII §§ 4 ff.).

These are the ten powers of success.

35. What are the ten powers of the Perfect One?

Here the Perfect One correctly understands the possible as possible and the impossible as impossible.

In that he does that, it is a power of the Perfect One, in virtue of which power the Perfect One claims the leader's place, makes his lion's roar in the assemblies and sets turning the matchless Wheel.

36. Again, the Perfect One correctly understands the result of past, future and present action-liabilities with their possibilities and causes.

In that he does that, it is …

37. Again, the Perfect One correctly understands whither all ways lead.

In that he does that, …

38. Again, the Perfect One correctly understands the world with its numerous and various principles.

In that he does that, …

39. Again, the Perfect One correctly understands the different resolutions of beings.

In that he does that, …

40. Again, the Perfect One correctly understands the disposition of faculties in other beings, other persons.

In that he does that, …

41. Again, the Perfect One correctly understands corruption, cleansing, and emergence, in the jhanas, liberations, concentrations, and attainments.

In that he does that, …

42. Again, the Perfect One recollects his manifold past life that is to say: one birth, … [and so on as in Tr. I § 542] … thus with its aspects and particulars he recollects his manifold past life.

In that he does that, …

43. Again, the Perfect One with divine eye, which is purified and surpasses the human, sees beings passing away and reappearing, … [and so on as in Tr. I § 548] … understands beings as faring according to their actions.

In that he does that, …

44. Again, by realization himself through direct-knowledge the Perfect One here and now enters upon and abides in the deliverance of will and deliverance of understanding that are canker-free through exhaustion of cankers.

In that he does that, …

These are the ten powers of the Perfect One.

45. In what sense powers?

In what sense faith power?

In what sense energy power?

In what sense mindfulness power?

In what sense concentration power?

In what sense understanding power?

In what sense conscience power?

In what sense shame power?

In what sense reflexion power?

In what sense development power?

In what sense blamelessness power?

In what sense assistance power?

In what sense choice power?

In what sense readiness power?

In what sense notification power?

In what sense lordship power?

In what sense steadiness power?

In what sense serenity power?

In what sense insight power?

In what sense powers of the initiate?

In what sense powers of the adept?

In what sense powers of one whose cankers are exhausted?

In what sense powers of success (supernormal power)?

In what sense powers of the Perfect One?

The faith power is in the sense of unshakability by non-faith.

The energy power is in the sense of unshakability by idleness.

The mindfulness power is in the sense of unshakability by negligence.

The concentration power is in the sense of unshakability by agitation.

The understanding power is in the sense of unshakability by ignorance.

It has conscientious scruples about evil unprofitable ideas, thus it is the conscience power.

It is ashamed of evil unprofitable ideas, thus it is the shame power.

It reflects on defilements with knowledge, thus it is the reflexion power.

Ideas produced therein have a single function (taste), thus it is the development power. [contrast § 11]

There is nothing blameable there, thus it is the blamelessness power.

Thereby it assists cognizance, thus it is the assistance power.

He chooses that, thus it is the choice power.

He makes cognizance ready with that, thus it is the readiness power.

He notifies cognizance with that, thus it is the notification power.

He wields mastery over cognizance with that, thus it is the lordship power.

He steadies cognizance with that, thus it is the steadiness power.

Thereby cognizance is unified, thus it is the serenity power.

He contemplates the ideas produced therein, thus it is the insight power.

He trains therein, thus it is a power of the initiate.

Because of having trained therein it is a power of the adept.

Thereby cankers are exhausted, thus it is a power of one whose cankers are exhausted.

That is his success, thus it is a power of success.

A Perfect One's power is in the sense of immeasurability.

Source: Balakathā: Treatise on Powers from Paṭisambhidāmagga

In a world dominated by logic, schedules, and ceaseless mental chatter, the concept of intuition—your inner knowing—can feel elusive. Yet intuition is a natural, innate capacity available to everyone, offering insights that transcend the limitations of thinking. Learning to access your intuition requires cultivating a quieter mind, a deeper awareness of your body, and trust in your inner voice.

The Limits of Thinking

Our minds are extraordinary problem-solving tools, but they’re not all-knowing. Thinking relies on logic, past experiences, and learned patterns, which often create blind spots. While analysis can be invaluable, it’s not designed to handle every situation. Over-reliance on thinking can cloud our ability to see clearly, especially when emotions, doubt, or overanalysis take over.

This is where intuition steps in: a feeling, a gut sense, or a quiet voice that doesn’t always make logical sense but rings true at a deeper level.

Practices to Quiet the Mind

To access intuition, creating space for it to emerge is essential. When the mind is too noisy, intuition is easily drowned out. Try these methods: 1. Mindfulness and Meditation Regularly practicing mindfulness or meditation helps you cultivate stillness. In moments of quiet, you create room for subtle signals to arise. Start small—a few minutes a day of focusing on your breath or observing your thoughts without judgment. 2. Journaling Writing freely allows your thoughts to spill onto the page, releasing mental clutter. Over time, patterns and insights often emerge, revealing what your inner self is trying to communicate. 3. Body Awareness Intuition frequently communicates through the body—a sense of tension, lightness, or ease. Practices like yoga, tai chi, or simply scanning your body for sensations can help you reconnect with this somatic wisdom.

Trusting the Subtle Signals

Intuition often speaks softly. It might be a quiet nudge or a fleeting image. To strengthen trust in your intuition: • Notice Without Judging Pay attention to intuitive signals without dismissing them as “irrational.” Even if they don’t immediately make sense, they may hold value. • Experiment Test small intuitive hunches. If you feel drawn to reach out to someone or make a decision without overthinking, try it and observe the outcome. • Reflect on Past Experiences Recall times when you followed your gut feeling. How did it guide you? This reflection helps you recognize the voice of intuition more clearly in the future.

Beyond the Rational Mind

The key to accessing inner wisdom is balancing the mind and the heart. Intuition is not the opposite of logic; it’s its complement. By learning to trust your deeper knowing, you move through life with greater alignment, confidence, and ease.

In moments of doubt, remember: intuition isn’t always loud or dramatic. It often feels like a gentle current beneath the waves of thought—a presence waiting to guide you home to yourself. All it asks is that you listen.

If so what is it, please.

on a side note.

Pronouncing : Metteyya

Met Tay Ee Ya

or

Meh Tey Yah

or

?

I want to leverage a lesser-known but valid provision in the Vinaya to provide a canonical pathway for reviving the Bhikkhuni Sangha.

In particular I suggest utilizing the Vinaya allowance for monks in whom appear female characteristics as a legitimate and undisputed method to revive the Theravāda Bhikkhuni Sangha. This approach avoids reliance on external traditions or reordination, using provisions already outlined in the vinaya.

By recognizing monks in whom appear female characteristics as Bhikkhunis, this method avoids disputes over reordination and cross-lineage ordinations.

It would take six senior Theravāda monks who exhibits female characteristics. These individuals would remain fully ordained but no longer considered a Bhikkhu under the vinaya. Instead, these monks would now be recognized and treated as a Bhikkhunis without the need for reordination, as this change is considered a continuation of their existing monastic status.

These Bhikkhunis could then take on roles typically reserved for Bhikkhunis, including ordaining other women.

Consequently the ordinations would follow the bilateral ordination process outlined in the vinaya.

This Sangha would operate entirely within the Theravāda tradition, ensuring doctrinal continuity and full acceptance.

By working within existing rules, this method avoids innovations, reinterpretations and other issues that are seen as departures from tradition.

Thus this process remains entirely within the Theravāda lineage, maintaining doctrinal purity and avoiding external influences.

Previous post I made about it on r/buddhism: https://www.reddit.com/r/Buddhism/s/0UcJmfcgR9

A discussion about it on suttacentral: https://discourse.suttacentral.net/t/time-gap-between-being-disciple-of-buddha-kassapa-life-in-tusita-heaven-and-birth-of-gotama/10255?replies_to_post_number=6

Hello all! To preface, I know this is a long post with a lot of questions and I apologize in advance. But, if someone is willing to address everything I am asking, words can not describe how thankful I would be. I also apologize in advance for my ignorance. I ask all of the following genuinely to try and get back on track.

I have read many posts on here, I have read books by monks, listened to dhamma talks, meditated, etc. so I am only asking here as a last resort to see if someone can help. I did have a somewhat similar post to this a while back on the main Buddhism subreddit, but I feel these questions are slightly different and I'm still not fully understanding everything.

While I feel I have made significant progress as it relates to my practice as a whole, I am still really struggling with the concept of not self. This is causing doubt and racing thoughts to hinder my development, and I want to continue practicing, but make sure I do so with right view.

I understand that there is no permanent "essence" to a being. What I don't understand is "that which makes me, me, and you, you."

My confusion stems from Buddhism rejecting the belief of some unconditioned universal consciousness, essence, God, "oneness," or what have you, from which all mindstreams originate, yet also rejecting each individual / mindstream being a distinct "self" or being.

If I become a stream enterer, or become enlightened, that is "me" (metaphorically speaking) who has reached that point.

You, my friends, my cat, my coworkers, and so on are not also suddenly enlightened at the same time. Even if I can't say it's "my peace," it is still only peace for me, from my subjective experience / POV, not for you. Likewise, if I am reborn in a state of misery, it's not like you are also experiencing that state of misery, so there is clearly a difference between me, you, my cat, etc.

Furthermore, I can never experience your mindstream, nor can you experience mine. My karma will impact my future rebirths, and your karma will impact yours. In other words, I can not do something atrocious, swap mindstreams with a stream enterer, experience the fruits of their skillful actions while they experience the consequences of my unskillful ones, or vice versa.

Nor can I experience more than one mindstream at once. My subjective awareness which is distinct from yours and everyone else's is for whatever reason the only one I am aware of at one point in space and time.

So while it may not be a self it's clearly my mindstream that is distinct from others. In the sense that there is only one being who can subjectively experience exactly what I am experiencing, have experienced, and will experience, and that is me.

Because of that can we not call "that which makes you, you, and me, me" a self? It seems there's something that makes one mindstream distinct from another. Otherwise why am I me? Why shouldn't I say I'm just one branch of the universe experiencing itself? And I understand this is wrong view I just don't understand why.

As a follow up to this, I hear many people say that Nirvana is not annihilation / nihilism, because there is no self to annihilate in the first place. To me, this just sounds like annihilation with extra steps. There is the sphere of nothingness that can be accessed by skilled meditators. If Paranirvana is total cessation, and there's no self or essence or anything at all left over, is this not equivalent to basically a permanent sphere of nothingness? A big sleep?

On the other hand, I also hear others describe Paranirvana as a type of consciousness without surface. To me, this sounds like eternalism with extra steps. If there's no self, no essence, no thing that makes one being distinct from another, how can this view be correct? Is this not implying some true self?

It seems like one of these options has to be right, but how do you know which to believe when everyone is genuine in their belief they are correct? I know that I can continue to practice, develop other skillful qualities in the meantime, etc. But eventually right view in this aspect is crucial.

Any insight would be greatly appreciated. Hopefully if someone else has these same questions in the future this will serve as a useful thread!

With metta.

A very good article from the Puredhamma site even if the majority of the people reject this website this article is still very good. The vedas are the remains of the teachings of a previous Lord Buddha that have been distorted.This is why we find many similar terms between Buddhism and Hinduism.

Māgaṇḍiya sutta: In the same way, the wanderers of other religions are blind and sightless. Not knowing freedom from disease and not seeing extinguishment, they still recite this verse:

“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:

‘Freedom from disease is the ultimate blessing; extinguishment, the ultimate happiness.

’‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.

For this verse was recited by the perfected ones, fully awakened Buddhas of the past:

Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:

‘Freedom from disease is the ultimate blessing;‘

Ārogyaparamā lābhā,extinguishment, the ultimate happiness.

nibbānaṁ paramaṁ sukhaṁ;Of paths, the ultimate is eightfold—Aṭṭhaṅgiko ca maggānaṁ,it’s safe, and leads to freedom from death.'khemaṁ amatagāminan’ti.

These days it has gradually become a verse used by ordinary people.

Sā etarahi anupubbena puthujjanagāthā

This is my personal addition : The great Brahmin Brahmāyu knows about Lord Buddha because of the Vedas.Brahmāyu sutta

Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 

Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

More further in this sutta

“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns.

.“Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.

At the point number 6 of the article

Three Buddhas Were on This Earth Before Buddha Gotama 6. In the “Mahāpadāna Sutta (DN 14),” Buddha Gotama states that there have been four Buddhās, including himself, in this eon (mahā kappa), i.e., on this Earth: Lord Kakusanda, Lord Konagama, Lord Kassapa, Lord Gotama.

The Buddha provides a similar account in the “Vepullapabbatta Sutta (SN 15.20).” He describes how a particular mountain had three different names and heights during the times of each Buddha. The point here is that those Buddhās were on this Earth at times far apart. Considering that the Earth’s age is about 4.5 billion years, it is reasonable to assume that they could have appeared millions of years apart. Human history goes back far more than anyone can imagine. Evidence is gradually emerging about our deep past: “Back to Builders of the Ancient Mysteries (BAM) – Full Movie, Documentary.”

The photo in this post is from the Ananda Pagoda in Burma. These are the 4 Lord Buddhas who appeared in this lucky Kappa, only one remains. The fifth and final Lord Buddha of this eon will be Lord Metteya see the #8 of this sutta.