we use vipassanā for eliminating each kilesa one by one, not jhāna.

We can not use jhāna for slowly stopping 5 hindrances one by one, but we use vipassanā for eliminating each kilesa one by one.
Jhāna-wholesome-mind just avoids 5 hindrances-mind-factors by arising instead, not eliminate. So, 5 hindrances can stop by just make jhāna arises. After Jhāna-wholesome-mind vanished, unwholesome-mind can arise with 5 hindrances-mind-factors again.
Vipassanā-wholesome-mind eliminate each kilesa, such as each hindrance, by eliminating every taṇhā, attachment. Vipassanā is not the substitution, but it is the real eliminate.

However, jhāna is the most important base of vipassanā.

Remembering past lives

For adults

For adults, they can not remember because it is very far over you can remember it.

Take it easy. Don't look too far, just in this life, you have forgoten everything in your 1-2 years old period already.

For babies

For babies, Take it easy. Just see the amnesia-patient, it is the same but the reborn is worse than amnesia because reborn-human has an amnesia which is caused by loosen brain, not just damage, also has an amnesia which is caused by psychological trauma, which is caused bad environment in mother's stomach, too. So the babies loose whole of their past life memories.

In very advance theory, abhidhamma, babies can not remember because all of their memory-organs [saññāya āyatana] have change to very weak and none ability, similar to the old paralysis-man's organs. Also, they have to live in stressful stomach that has 37 °C temperature for at least 7 months, without vision. This is called kammajja-vāta [moving/changing form that arise by kamma] in suttanta-pāli tradition.

Kammajja-vāta is one element of kammajja-rūpa [form that arise by kamma]. All organs arising at the beginning moment of life, especially human organs, are very weak, loose every ability, walk/see/listen/etc, from the past life.

Mind and it's factors, such as saññā (memory factor), arise depend on those kammajja-rūpa which is a elements of purejāta-paccaya (pre arising cause) in paṭṭhāna, the 7th canon of abhidhamma. If this paccaya, sense-organs, so weak, saññā that arise at these sense-organs also weak too. Then saññā cause of sati (mindfulness, recalling ability mind's factor) by the definition "sati thirasaññāpadaṭṭānā". So the babies loose whole of their past life memories.

Theravāda recalling skill practice

In theravāda tradition, you can recall it by jhāna-based ñāṇa, such as pupbenivāsānussati-ñāṇa or paccayapariggaha-ñāṇa. This tradition still going on at pa-auk monastery and some Burmese monastery.

Mundane right view in mahācattārīsakasutta translation

Objects, knowledge, of mundane right view in mahācattārīsakasutta:
How to translate this sutta-pāli by only pāli context without commentary and without own opinion:

sāsavā puññabhāgiyā upadhivepakkā

• [saṅkhāra, kamma-bhava] right view depending on kilesa-vaṭṭa-paṭiccasamuppāda [kāma-āsava (kāma-upādāna), diṭṭhi-āsava (diṭṭhi-upādāna, sīlabata-upādāna), bhava-āsava (attavāda-upādāna), avijjā-āsava],
• right view that is kammavaṭṭa-paṭiccasamuppāda,
• right view that give vipākavaṭṭa-paṭiccasamuppāda.
  

1. atthi dinnaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko],

There is given-gift-action['s fruit and result of good and bad given-gift-actions].

2. atthi yiṭṭhaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko] ,

There is worshiped-action['s fruit and result of good and bad worshiped-actions].

3. atthi hutaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko],

There is given-oblation-action['s fruit and result of good and bad given-oblation-actions].

4. atthi sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko,

There is fruit and result of good and bad actions.

5. atthi ayaṃ loko [sukata­dukka­ṭaṃ kammaṃ],

There is this-aggregate (=cause) [loka sutta].

6. atthi paro loko [phalaṃ vipāko],

There is another-aggregate (=effect).

7. atthi mātā [imā lokā sukata­dukka­ṭā kammāikā],

There are benefactor mother (=cause).

8. atthi pitā [imā lokā sukata­dukka­ṭā kammāikā],

There are benefactor father (=cause).

9. atthi [imā lokā sukata­dukka­ṭā] sattā opapātikā,

There are benefactor deva (such as died mother, died father).

10. atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.

There are teachers who have done right path then have clearly viewed this-aggregate (=cause) and another-aggregate (=effect) by themselves.

Answer for anti abhidhamma/commentary people

Zom wrote: ↑

Tue Nov 21, 2017 7:51 pm

because at 1st saṅgāyanā, the Sangha made the unanimous decision to keep all vinaya rules.

You are anti commentary, so you distort my translated history from commentary, by your just opinion.

Zom wrote: ↑

Tue Nov 21, 2017 7:51 pm

By the way, what is your opinion on that fact that Abhidhamma is not mentioned in the discriptions of both 1st and 2nd theravadin councils? If it was so important, this is a bit strange, don't you think? Especially when Abhidhamma is not mentioned in the suttas at all.

I gave you the pāli link to seaching for the reason yourself, why you never read it?
Do you found your opinion by yourself from pāli canon?
Or you just believe your professors, but never read any abhidhamma-pāli and commentary-pāli by yourself?


In ancient commentary, that authored in buddha times and added more important information about each saṅgāyanā later until 4th saṅgāyanā (then added into siṅhala commentary instead, so it called ancient commentary), said:

1. In 1st saṅgāyanā, bh. kassapa asked 4 suttanta with bh. ānanda:
   1. Before 1st saṅgāyana, vinaya was memorized & authored by bh. upāli and memorized by his students. Suttanta was memorized by bh. ānanda and his students. Abhidhamma was memorized & authored by bh. sāriputta and memorized by his students. After 1st saṅgāyanā, I explained before.
   2. So, we can see abhidhamma-styled suttanta by sāriputta's sutta that memorized by ānanda in suttas, such as D.N. saṅgītisutta, D.N. dasuttarasutta, etc.
   3. bh. ānanda, was one of not direct bh. sāriputta's students because in mahāgosiṅgasālasutta said ānanda and the other etadagga often go to sāriputta's school to listen sāriputta's teaching.
      • However, ānanda was not a computer, he cannot memorized 4 nikāya together with 6 abhidhamma. (can you memorized sutta-pāli just 1 vagga?)
   4. So, in A.N. ekakanipāta etadagga-pāli, buddha said ānanda was the best in sutta-memorizer, upāli was the best in vinaya, and sāriputta was the best in teaching.
2. The meaning of dhammavinaya is dhamma+vinaya = (sutta+abhidhamma)+vinaya. So, by the description it was already included in 1st and 2nd ancient theravāda saṅgāyanā.
3. If you even actually studied abhidhamma, you will see the fact "it is actual that abhidhamma was just a dictionary and commentary of suttanta". Abhidhamma looks like formulas of arahanta. So, alagaddūpamasutta's commentary and introduction of viniaya's commentary said "memorizing whole tipitaka is just a job of arahanta-ariya". Because when arahanta's task done, ādittapariyāya sutta, then he can recite tipitaka full-time. Then when someone memorized many relational stuffs, they will reference each related stuffs together.
   • So, in commentary's and sub commentary's introductions of D.N. and ovādaka-sikkhāpada-vaṇṇanā said "whole 500 arahanta at 1st saṅgāyanā known "

Another in my experience, asoka's magathī is very difference from pāli and commentary. So, abhidhamma, except the 4th canon, and commentary can not wrote in that time.

And, by the way, how will you explain that fact that language in Abidhamma differs a lot (from linguistic point of view) from that in Suttanta?

I explained by the historical reference, not just professor suggestion and imagination like you did.

theY wrote: ↑

Tue Nov 21, 2017 10:37 am

\

At buddha time, oral reciting&memorizing was the only one way to learn buddha's teaching. So this is the main cause to have commentary at that buddha generation.

Why?

Because Buddha taught each sutta for just students in front of him. So, when bh. ānanda, bh. sāriputta, and bh. upāli had learned oral teaching from buddha, then after buddha finished sutta, they must asked about state, situation, and meaning of each word in that sutta. This was called the great dhamma&vinaya commentary.

There are very less people in tipitaka who appear to be the most important commentators at buddha generation (A.N. Ekapuggala) : budhha, sāriputta (as dhamma teacher), upāli (as vinaya teacher). The others always listen&learned&asked from those important teachers.

The special teaching, about vinaya from buddha to upāli, were appear with upāli literature style in sikkhāpada-nidāna, sikkhāpada-vibhaṅga, parivāra, and the great vinaya commentary (vanished).

The special teaching, about dhamma from buddha to sāriputta, were appear with sāriputta literature style in abhidhamma-pitaka, K.N.Niddesa, K.N. Paṭisambhidāmagga, K.N. Buddhavaṃsa, K.N. Cariyāpitaka, and the great vinaya commentary (vanished).

Tipitaka strongly keep in pali language because of memorizing vinaya rule that force bhikkhu to memorize tipitaka before live alone or teach others.

But the great commentary didn't include in that vinaya rule, so when the time gone by, commentary loose pali form.

However, the great commentary translated to siṅhala after 3rd saṅgāyanā and translated back again (with extended comment from siṅhala-teachers) by buddhaghosa and many bhikkhus at 10th buddhist century.

Layers of pali literature already being in buddha-living-period.

There are many pali literature in buddha's time, such as buddha's literature, sāriputta's literature, mahākaccāna's literature, upāli's literature, etc. Because every mahāsāvaka have there own students.

But the most influential literature are buddha's literature and sāriputta's literature.

4 nikaya are buddha's literature, most of the others cannon are sāriputta's literature, because he is the one who buddha said "sāriputta is the best teacher who can teach like me". So everyone always go to meet sāriputta to listen his teaching, in his literature. But if someone need buddha's literature, they will go to meet buddha or ānanda, who is the best in sutta memorizing.

So, abhidhamma is difference from sutta, because commentary said "abhidhamma is memorized by sāriputta". And the other buddha's sāvaka book also have literature look like sāriputta's literature because everyone in buddha-living-period often go to learn dhamma with sāriputta (see:mahāgosiṅgasālasuttaṃ).

7 Vinaya-pitaka, is memorized by Upāli and his students. He also author some path of parivāra because buddha said in tipitaka (a.n.) "Upāli is the best vinaya-memorizer" (vinayadharānaṃ yadidaṃ upāliฯ).


Suttanta-pitaka is memorized by Ānanda. But in 1st saṅgayanā, 500 arahanta decide to separate whole sutta to 4 nikya.Then they gave each nikya to a group of 4 etadagga and his student to especially memorize it.


Who are the members, of group of 4 etadagga? Ānanda and his students (tn), Sāriputta's students (mn), Kassapa and his students (sn), Anuruddha and his students (an). (The others have learned and memorized dhamma, too, but buddha said "ānanda is the best", so everyone need him in 1st saṅgayanā).


Abhidhamma-pitaka, paṭisambhidāmagga, niddesa, buddhavaṃsa, cariyā-pitaka, except kathāvatthu of moggalliputta, is learned by Sāriputta, But then they are memorized by every arahanta, because everyone in buddha-living-period often go to listen Sāriputta (see:mahāgosiṅgasālasuttaṃ).


Origin: http://www.tipitaka.org/romn/cscd/s0101a.att0.xml

http://unmixedtheravada.blogspot.com/se ... Commentary

“Monks” includes everybody?

It is an effect by wrong way commentary reading of the western professors and thai professors, because they have not enough skill to read pāli tipitaka and commentary.
Commentary just want to said:

Buddha called "bhikkhave" because the listeners in front of buddha are bhikkhu. But it doesn't means the other buddhist people can not practice follow that sutta.

But in the appearing commentary doesn't said "because the listeners in front of buddha are bhikkhu", like above, because it is simple in mukkhapātha tradition to call just the specify target, most cases are the nearest. And the most buddha's nearest people were bhikkhu.
Today, you can see in the classroom, when the teacher ask someone to teach , such as "Peter! don't break the school's rule", it doesn't means "just that one can't break", but it means "everyone in school can't break".
There are some excepted cases that should use the difference meaning of "bhikkhave", such as in 1st vinaya rule. For those, there had the explanation in commentary, case by case. It does't means "commentary commented by there own opinion", but it means "that sutta's context or the other related sutta make the commentary commented like that". Because the commentary teacher must be tipitaka memorizer in ancient theravāda tradition, such as ancient mahāvihāra monastery.
I don't want to blame the others, but I must specify an actual main problem cause of new age buddhist students, that make them feel so hard to study buddha's teaching.

A person of integrity (Sappurisa Sutta)

This sutta is about bluster. If you reveal or omissions to bluster by māna, you are no integrity.
Commentary commented like this, too.
There are the same sutta that have an example at the end that compare between fresh bride and senior bride doing with her husband's family:

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakam­ma­ka­ra­pori­sesu. Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha: ‘apetha, kiṃ pana tumhe jānāthā’ti. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmi­ka­sama­ṇud­desesu. So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha: ‘apetha, kiṃ pana tumhe jānāthā’ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘adhunā­gata­vadhu­kā­samena cetasā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

There's a translation of that here:

Bhikkhus, from the night or day, that a young wife is brought along, her shame and remorse should be well established towards the father-in-law, mother-in-law, her husband and even towards slaves and workmen. -In the meantime, living together and won over their confidence, she would tell the father-in-law, the mother-in-law or her husband, -leave that alone, what do you know about that.
In the same manner bhikkhus, from the night or day a certain bhikkhu left the household and became homeless, his shame and remorse should be well established towards bhikkhus, bhikkhunis, lay disciples male and female and as far as the novices in the monastery -In the meantime, living together and won over their confidence, he would tell, his teacher, or even his preceptor, -leave that alone, what do you know about that.
Therefore, bhikkhus, you should train thus: We should abide with the mind of a recently brought young wife.

Ariyasacca is very important before for ariya.

Making self first = taṇhā, māna.
The reasonable truth for enlighten nibbāna, 4 sacca, is very important before for ariya. So, 4 sacca is called 4 ariya's sacca (4 noble truth of ariya; catu-ariyasacca).
If that ariya's conversation partner talking inside 4 ariya's sacca, that ariya must make his partner's word important before his word, because of suppurisa sutta.
But if ariya's conversation partner talking out of 4 ariya's sacca. He maybe stop to talk with, or he will make his thought important before, if he think that he can teach his partner to enlighten.

https://buddhism.stackexchange.com/a/23905/10100

Nothing difference between suttanta and abhidhamma and commentary, when you deeply understood pali language

Where is abidhammists' explanation? I found just the pāli's relationship. Abidhamma is just a dictionary that suttanta-memorizer, sāriputta-mahāsāvaka, made. So, I can explain below without any abhidhamma reference. But it looks like abhidhamma view, because nothing difference in main-content between suttanta and abhidhamma.

The difference in main-content between suttanta and abhidhamma is just the under standard tipitaka study, not recite whole tipitaka-pāli, not memorize whole tipitaka-pāli, not taught by professor who recited and memorized tipitaka.

---------------------------------------

Why you have to quote too much commentary. Useless.

Just pāli is enough. If you recited&memorized&understand pāli words' relationship, no need commentary. It is the same.

I am a trustful buddhist in tipitaka, commentary, and abhidhamma. But "where is abhidhamma in this my reply?".

---------------------------------------


The translated tipitaka in thai and english are imperfect, lost many pāli relationship. But tipitaka-pāli is perfect. They link each other, no any big conflict between them. But the under standard tipitaka students, especially the western professors, trying to make them conflict with each other pitaka, because of their under standard tipitaka study system.

mahācattārīsakasutta

mahācattārīsakasutta-pāli is:

atthi bhikkhave sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

Translation:

Bhikkhu! there is right view with defilements, siding with merit, resulting in acquisitions [of becoming]; Bhikkhu! there is right view that is noble, without defilements, transcendent, a factor of the path.
https://www.accesstoinsight.org/tipitak ... .than.html

Grammar of it:

• atthi (main-verb)
• bhikkhave (vocative)
• sammādiṭṭhi (nominative)
• sāsavā (adjective of sammādiṭṭhi)
• puññabhāgiyā (adjective of sammādiṭṭhi)
• upadhivepakkā (adjective of sammādiṭṭhi);
• atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā (this sentence is the opposite of previous sentence).

So the this 3 words: sāsavā puññabhāgiyā and upadhivepakkā, are the synonym of each other.

Sāsavā-word origins are kilesa-causes of sammādiṭṭhi: kāma-āsava, bhava-āsava, diṭṭhi-āsava, avijjā-āsava.

Puññabhāgiyā-word origins are kamma-causes of sammādiṭṭhi: wholesome [merit] and unwholesome [demerit]: saṇkhāra-paṭiccasamuppāda/kamma-bhava-paṭiccasamuppāda.

Upadhivepakkā-word origins are vipāka-effects of sammādiṭṭhi: clinging-aggregates (clinging: kāma-upādāna, bhava-upādāna, diṭṭhi-upādāna, avijjā-upādāna. aggregates: rūpa, vedanā, saññā, saṅkhāra, viññāṇa)

Obviously, mahācattārīsaka-sutta showing sāsavā sammādiṭṭhi as paticcasamuppāda.

So, in nibbedhika-sutta:

Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

“And what is the fruit of defilements (āsavānaṃ vipāko)? Ignoring (in defilements) produces an existence, that was produced by defilements (such as avijā-āsava, etc), that was produced by merit or demerit (puññabhāgiyā). This is called the fruit of defilements.
https://suttacentral.net/en/an6.63

Therefore, sāsavā/puññabhāgiyā /upadhivepakkā sammādiṭṭhi = sammādiṭṭhi that was produced by defilements & by merit or by demerit, and produces it's defilement-co-produced fruits.

Lokiya and Lokuttara

Loka means breaking. Loka refer to 5 aggregates, because 5 arose aggregates (=12 āyatana) must vanish, breaking.

Iya means dependent.

Utara means independent, above, transcending.

Lokiya means (5) clinging-aggregates that depending on the other (5) clinging-aggregates.

Lokuttara means nibbāna and unclinging-aggregates that depending on nibbāna [4 lokuttara-magga + 4 lokuttara-phala].

So, you can see every words that I explained above in loka sutta.

Ovādapātimokkha explanation

sabba-pāpassa akaraṇaṃ, kusalassa upasampadā;

Whole-unwholesome-mind (whole 3 akusala-mind-types and whole 5 akusala-mind-factor-types=14 akusala-mind-factors with 13 general mind-factors) is not doing (by practitioner),
Whole-wholesome-mind (whole 4 kusala-mind-types, and whole 4 kusala-mind-factor-types=25 kusala-mind-factors with 13 general mind-factors) is done (by practitioner);

sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

Own-mind is perfect done to be pure (by perfect practiced arahanta-ariya; arahatta-phala [best magga-kamma's vipāka]),
This every sequence, 3 sequences, is teaching of every buddha.

khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā;

Khanti, Enduring, is the best of mind-practice (when you break up endure-meditation, the other meditations will finish, too).
'Nibbāna is the best (of all above line)' every buddha said the same.

na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayantoฯ

Especially (for to be a monk), no any the breaking-up person (=monk who is enduring to breaking above whole-unwholesome-mind) hurts the others,
No any the peace person (=monk who is enduring to meditate peaceful path such as above whole-wholesome-mind, arahatta-phala, and nibbāna) attachs the others.

anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;

(Endure to) Don't damn or hurt anyone (by mettā meditation and karuṇa meditation),
(Endure to) observe in (5 types) saṃvara (=4 pārisuddhisīla);

mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

(Endure to) be a person who (know how to) eat smart in foods,
(Endure to) be a person who (know how to) suffice for furniture;

adhicitte ca āyogo, etaṃ buddhāna sāsanaṃฯ

(Endure to) make an effort to meditate adhicitta (concentration meditation),
This every practice (above) is teaching of every buddha.

Why did Buddha praise the vedic Agnihotra as the foremost sacrifice?

Why Buddha praises the vedic Agnihotra as the foremost sacrifice and the Gayatri mantra as the foremost meter in the Pali Canon?

aggihuttamukhā yaññā sāvittī chandaso mukham.
Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī

"On the Buddha's Use of Some Brahmanical Motifs in Pali Texts"

Above quoted text is from M.N. Sela-Sutta, that buddha taught to selabrahmaṇa:

aggihuttamukhā yaññā sāvittī chandaso mukham.
Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī

So, buddha didn't taught veda. Buddha just use selabrahmaṇa's knowledge, veda, to teach him the last line:

puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti
Saṅgha is the best foremost of wholesome-mind developers.

This last line is the real buddha's teaching. Your quoted line, veda, was used by buddha just as alike as a tool to make selabrahmmaṇa understand the last line.

How can you taught new language for a foreigners? You use their knew-language to teach them new language, right? That is what buddha did.

Doubts in Buddhist Teachings Abandonment Method

Abhidhamma is the answer for doubting person (vicikicchā-mind-factor just arise with pure moha-mind).

Commentary said that in 3 pitaka:

1. Vinaya-pitaka is for alobha-meditation.
2. Sutta-pitaka is for adosa-meditation.
3. Abhidhamma-pitaka is for amoha-meditation.

Why?

One must leaves every lay's asset, lobha's object, for observing vinaya in vinaya-pitaka. So, vinaya-pitaka is for alobha-development (ordinate to observe monk's sīla).

One must leaves every kāma-loka's senses by jhāna, for living like bhrahmma-deva, like anāgami done. Kāma-loka's senses are causes of dosa, too. Therefore anagāmi, who abadoned paṭiga-anusaya (dosa), abandoned next life in kāma-loka, too. And sutta is very less description, very short, and very less question, when compare with abhidhamma, because buddha taught sutta for the listeners who had experiences in upacāra-jhāna, appanā-jhāna, or upacāra-jhāna-like (ditthi-caritta [uggaṭitaññu & vipacitaññu]). Samahitam cittam yathabhutam pajanati (Good concentrating practitioner will see the truth). So, suttanta-pitaka is for adosa-development (concentration-meditation).

Buddha taught abhidhamma to sāriputta very long description and sāriputta taught paṭisambhidāmagga & niddesa very long description, too. Also, there are millions questions in those canons. Because buddha and sāriputta taught abhidhamma-pitaka for the listeners who have a ton of questions, low concentrating in meditation object, and too much doubts. So, abhidhamma-pitaka is for amoha-development (wisdom/understand-meditation).

So, if you want the answers for every doubts, full-course abhidhamma-study is required by your doubt. Everything in abhidhamma must can analysis their own reasons (causes and effects). So, your doubts can not doubt anymore, after you understand throughout abhidhamma.

Why talaputta sutta wrote actors will go to hell?

In Talaputta Sutta:

When an actor on the stage, [he thinks that] after death, he is reborn in the company of the laughing devas,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.

An actor is a mijjhā-ājīva in 8-mijjhā-magga, akusala-kammapatha-offense career that buddha said "reborn in hell", because it is 7th of 10 akusala kammapatha, that is micchā-jāca, samphappalāla-akusalakammapatha. And that mijjhā-ājīva is wrong livelihood in vanijjasutta (english translation).

The actor/singer career is direct hindrance career for the meditations, because 8 fold path require right speech and right action of right career first as adhi-sīla (observe-practice that is an important base of meditation-practice, higher level practice).

Should Lay Buddhists Teach the Dhamma?

Yes, if he as enough knowledge.

The required lowest graduation:

Qualities of enlightened lay teacher for lay people:

1. Enlightened sodāpatti-phala, at least.
2. Proficient to recite and to understand 9 pāṭha, the whole K.N. khuddaka-pātha, and their commentaries.
3. Proficient to recite and to understand the whole K.N. Itivuttaka, and their commentaries.
4. Enough understand to judge/to decide about 8 precepts.
5. Enough understand to judge/to decide about abhidhamma in his kammaṭṭhāna. This abhidhamma knowledge will come with his meditation and his enlightenment, no need to study. However, more abhidhamma knowledge is required for teaching the other qualities below, so lay teacher must study this part, such as Cittagahapati did.
6. 5 years experience in buddhism.

I sum above qualities myself from the profile of lay-etadagga, such as Khujjuttarā, Cittagahapati.
However, the pāli canon never focus on lay teacher, because the ariya-lays very respect bhikkhu. So, they often invite bhikkhu to teach, first. But khujjuttarā can not invite bhikkhu into the king's palace, so she must recite & recollect tipitaka herself to teach inside the king's palace.
Another, if lay teacher will teach bhikkhu, he need this Qualities, that was writen in commentary according to V.N. Mahākhandhaka:

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

---

Related topic: https://buddhism.stackexchange.com/a/22917/10100

Buddhism is intellectualism or not?

https://buddhism.stackexchange.com/a/23643/10100

Buddhism is middle way between intellectual self-affliction extreme and intellectual sensual pleasure extreme.
So, buddhism is anti-intellectual self-affliction extreme and anti-intellectual sensual pleasure extreme. But buddhism is the middle way intellectualism.

The object is not to gain anything. Intellectual knowledge can help but little intellect is required. Sometimes it can get in the way.

I can completely say according to tipitaka history that most of ariya in tipitaka are intellect, high experience, high profile, and intelligence, before they enlighten to be ariya. And for someone who has a very low profile, he has to take a very log time to practice himself for enlightenment.
If you learn commentary and abhidhamma, you maybe say "how many millions of required life for tipitaka study and practicing?"
But deplorably, the most people can take just an easy part of tipitaka, so you can feel like you asked above.
However, whatever you stared from, little intellect or big intellect, must develop to be big intellect for enlightenment, no exception. That is the reason that why the buddhist have to practice. We practice to be intellect enough for an enlightenment.

Western psychology's willpower and buddhism

Tipitaka is teaching about the best willpower for recieving the 6 profit: this life profit, next life, nibbāna profit, own profit, the others profit, and social public profit (atthattha, parattha, attāparattha, diṭṭhadhammattha, samparāyikattha, and paramattha).

Target of every teaching in tipitaka is just nibbāna profit, if not, it is not buddha's teaching. It is just the other religious teaching, although that religious member can attains wholesome jhāna (añña-titthiya/diṭṭhi in V.N. Mahavagga Mahākhandhaka).

But the path to enlighten nibbāna profit, is an eightfold path, path with eight element, so the practitioner who ้heading to nibbāna must manage and dedelop/meditate eightfold path's elements.

These eightfold path's elements is the cause of nibbāna profit and the other 5 profits, too. Also, buddha taught to meditate eightfold path. So, tipitaka is teaching about the best willpower.

For more explanation:

You avoid your gift for monk by giving monk gift, to receive the higher gain from that monk such as adhi-sikkhā teaching, higher class study, more than just drunk in that gift, lower class.

You avoid your hell view physical happiness by observe the adhi-sīla, to receive the meditation-chance.

You avoid whole your present physical happiness by meditate concentration meditation, to receive the insight-meditation-chance.

You avoid whole your future happiness by meditate insight-meditation, to enlighten nibbāna.

The received chance is fruit that come with the other 5 profits, too.

So, tipitaka is teaching about the best willpower.

What makes someone an “insider” or an “outsider” according to Buddha Dharma and Sangha

Tipitaka is teaching about "How to receive the whole 6 profits": this life profit, next life, nibbāna profit, own profit, the others profit, and social public profit (atthattha, parattha, attāparattha, diṭṭhadhammattha, samparāyikattha, and paramattha).
Target of every teaching in tipitaka is just nibbāna profit, if not, it is not buddha's teaching, outsider. It is just the other religious teaching, although that religious member can attains wholesome jhāna (añña-titthiya/diṭṭhi in V.N. Mahavagga Mahākhandhaka).
There may have many teaching that available in the other religious, too. However, just buddha can be the first teacher who can teach that how to get the whole 6 profits, because only buddha can enlighten anatta by himself and teach to the other.

9. "Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
10. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging.[7] They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmans do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
11. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand two instances... therefore they describe only the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self.
12. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self. They do not understand one instance... therefore they describe only the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self.[8]
13. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfillment of the precepts is not rightly directed, and that the affection among companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is [67] badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.
14. "Bhikkhus, when a Tathagata, accomplished and fully enlightened, claims to propound the full understanding of all kinds of clinging, he completely describes the full understanding of all kinds of clinging: he describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.[9]