If through contemplating 4nt he realized impermanence, no-self and dependent origination and become a stream entrant that can be considered as realization. But even that cannot be considered as complete realization of the four noble truths. Only an arahant and Buddha can say that.
In one of right concentration, right knowledge... In one of right knowledge, right release comes into being. Thus the learner is endowed with eight factors, and the arahant with ten. - MN117
Originally posted by An Eternal Now:Some good posts by Namdrol:
Causes and effects are not the same, nor are they different.
The mind that takes rebirth is not as same as the previous mind nor is it different.
This is the reason why it is possible for sentients beings to experience serial rebirth through the appropriation of an infinite series of new physical bodies over time, relatively speaking.
By saying that there is no actual rebirth, one is committing oneself to a metaphysical position called ucchedavada i.e. annihilationism. Commiting oneself to the position that there is an actual self, person, or entity that is reborn is called ś�śvatav�da, eternalism.
But when one understands that one instant of mind is neither the same nor different than the next instant of mind; since they are not the same, one avoids Å›Ä�Å›vatavÄ�da; and since they are not different, one avoids ucchedavada — thus one can understand the truth of rebirth, karma and its result, and dependent origination in the manner in which the Buddha intended and leave off the metaphysical speculations that plague non-Buddhists about such issues. One can then also understand that since the mind has no beginning, it never arose; and since it never arose, it never ceases.
N
The meaning of the heart sutra is very simple—it is about the inseparability of samsara and nirvana. That is simple, but it is also profound.
N
right on.
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But when one understands that one instant of mind is neither the same nor different than the next instant of mind; since they are not the same, one avoids eternalism ; and since they are not different, one avoids annihilationism — thus one can understand the truth of rebirth, karma and its result, and dependent origination in the manner in which the Buddha intended and leave off the metaphysical speculations that plague non-Buddhists about such issues. One can then also understand that since the mind has no beginning, it never arose; and since it never arose, it never ceases.
what's mean by "understands that one instant of mind is neither the same nor different" ?
imagine the film strips that have around 24 films per second. from our human eyes, if u compare two films side by side, they "almost" look identical, but they are not really identical, "slightly" different. it's an illusion.
let alone 65 moments in a single finger snap (which works out to about three milliseconds per mind moment!) we are mostly unaware of what is going on in our minds. -Thubten Yeshe
佛在《ä»�王ç»�》上讲, 一弹指å…å��刹那,一刹那ä¹�百生ç�'。这ç§�说法是方便说,ä¸�是真实说。 真实说,一刹那是ä¸�æ€�议的生ç�。 ä½›ç»�讲‘ä¸�生ä¸�ç�',其实是生ç�çš„
。《ä»�王ç»�》上，佛举例å�告诉我们，他说一弹指有å…å��刹那，一刹那裡é�¢æœ‰ä¹�百生ç�。这是世尊教å¦çš„时候给我们一个粗浅的概念，如果比起弥勒è�©è�¨æ‰€è¯´çš„å·®è·�很大。佛说一弹指å…å��刹那，一刹那ä¹�百生ç�，å…å��乘ä¹�百，弥勒è�©è�¨å‘Šè¯‰æˆ‘们这一弹指有多少个生ç�？三百二å��兆，数目更大。(转自å¦ä½›ç½‘：http://www.xuefo.net/nr/article9/93744.html)
Maitreya said it even more about 320 000000000000 instant of mind per snap of a finger!
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