Profit management/Bodhisatta/Self/Satta profit thought schedule/3 ceased saṃyojana of sotāpanna/Case study

Summary: They try every method to keep there child's life without any conflict to the dependent origination cessation (nirodhavara paṭiccasamuppāda = nirodhasacca&maggasacca).

Profit management case study to develop the cessation of saṃyojana:

Now, for example, a deadly worm (health enermy=meditation enermy) is in the stomach of a sotapanna's child (general child=uneducated=less useful skill to understand magga for nibbāna). The only thing to help his child (thought by sakkāyadiṭṭhi-mind) is to kill the worm (thought by sīlabataparāmāsa-mind) otherwise his child will die (thought by sakkāyadiṭṭhi-mind). With his perfect morality, what would a sotapanna do, will a sotapanna (naturally) let his child die? (thought by vicikicchā-mind in the perfect 9 profits managment of ariya)
Now, for example, a deadly worm is in the stomach of a sotapanna's child. The only thing to help his child (thought by sakkāyadiṭṭhi-mind) is to kill the worm (thought by sīlabataparāmāsa-mind) otherwise his child will die (thought by sakkāyadiṭṭhi-mind). With his perfect morality, what would a sotapanna do, will a sotapanna (naturally) let his child die? (thought by vicikicchā-mind in the perfect 9 profits managment of ariya)

Let's consider this case:

1. Operation technique already knew before buddha time, such as jīvaka komārabhacca operation in v.n. cīvarakkhandhaka:

Then Jīvaka Komārabhacca, having made the householder, the merchant lie down on a couch, having strapped him to the couch, having cut open the skin of his head, having opened a suture in the skull, having drawn out two living creatures, showed them to the people, saying:

2. So, he can try to take the worm off his child.
3. Therefore ordinary person thinking by sakkāyadiṭṭhi-mind (self's child[the other familiar self]) , then he try to do sīlabataparāmāsa, killing worm.
4. Conclusion: this case is vicikicchā of ordinary person in the wisdom of sotāpanna.

What sotāpanna will think for this case:
The example:

• Let the other ordinary person listen & decide the treatment guidelines with the doctor, directly, instead of him, such as child's self, family, doctor, nurse, consultant, etc. By this way, he has not to know the
• Or decide to take the worm out of his child, then heal his child and feed the worm, too.

The comparison case in Tiṭhānasuttavaṇṇanā of A.N.Commentary:

A woman took her baby to go to cittaladāpabbata forest monastery with her. Then she laid her baby at the root of a tree, then she stood to listen dhamma (probably many listeners or the monk standing). In the dusk, a snake came to the laid baby then bite him by it's 4 fangs. After she knew that situation, she thought 'if I shouted "my daughter had bitten by snake", it will hinder my dhamma (dhamma listening and lokuttaradhamma)'. Then she thought followed assusutta and tiṇakaṭṭhasutta in nidānavagga (paṭiccasamuppāda) 'while the paṭiccasamuppāda still revolve, this baby had been and will be my baby uncountable times (again and again). So I chose to meditate the dhamma". She stood through the whole night, understand the dhamma. When the sunset, she enlightened as sotāpanna.

Let's analysis this case:

1. The history: in the past, it is very hard to go to monastery to listen dhamma because there was no automobile, and the monastery was very far in the forest. And in the past, poisonous-snake-biting was a critical accident that almost 100% to die. The other, everyone in the village takes day off together on uposatha day to go to listen dhamma. Another, she may knew that sake is not poisonous.
2. Her baby can't understand dhamma, although her baby can survive, because he was very young. But she can did. So, she thought followed the sutta in nidānavagga.
3. She was a very genius woman, because she can memorized the sutta. So, she may be able to guess that she will enlighten today.

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To understand above answer clearly, you have to know:** 9 profits, both 2 profits, 3 saṃyojanas, 3 bodhisattas, self words, etc, **to understand through the sotāpanna's thought process.

9 profits 2 profits 3 profits:

There are many profits in Khaggavisāṇasuttaniddeso, such as 9 profits of buddhist follower to keep:

1. self profit in present, in future, and to enlighten nibbāna.
2. The others profit in present, in future, and to enlighten nibbāna.
3. Public profit in present, in future, and to enlighten nibbāna.

In sāropamasutta and mahācattārīsakasutta, buddha categorizes those 9 profits to 2 types:

1. main profit (sāra) = lokuttara-profit = nibbāna&magga&phala.
2. support profits (asāra) = lokiya-profits = present&future profits.

Another 2 types appeared in Chavālatasuttaṃ:

1. self profit = 2 self/family/familiar profit
2. public profit = 2 good/better/best public profit

Self words in this answer:

Self in "myself and the other" or "myself and the public" can means "wholesome/unwholesome/neither wholesome nor unwholesome".
Self in "sakkāyadhiṭṭhi-saṃyojana" can means unwholesome only. It is wrong view about the relativity of dependent origination (paṭiccasamuppāda).

3 ceased saṃyojana of sotāpanna:

Pāli translation (by saṃyojana context's sequence) of first 3 saṃyojana that are destroyed by sotāpanna should be:

Micchādiṭṭhi causes vicikicchā and sīlabataparāmāsa.

The explanation:
Misunderstanding the relativity (causes and effects) causes doubting the relativity and causes doing wrong physical verbal&bodily actions (kāya&vacī-viññatti-cittajarūpa) that cause low-quality resultant-minds&kammaja-rūpa, such as hell realm, etc.
The relativity in buddhism is paṭiccasamuppāda (the dependent origination). Micchādiṭṭhi is in every saṃyojana step (avijjā, taṇhā, upādāna) of paṭiccasamuppāda, see the reference sutta here.

3 bodhisattas:

From Thūparahasuttaṃ, Navakaniddeso, and Buddhavaṃso:

1. Sammā-sambuddha-bodhisatta
   The person who decided to keep the tree public profits. He ready to enlighten before he makes that decision, but his the public help skills (30 pāramī) are not ready yet. At least 4 asaṅkhaya + excess 100 thousands mahākappa are required to develop these public help skills (30 pāramī).
2. Pacceka-sambuddha-bodhisatta
   The person who decided to enlighten by himself, without the support of Sammā-sambuddha-bodhisatta's teaching. And he decided to keep just the tree self profits, only his profits, too. He not ready to enlighten, but he trying to done it by himself, so he need longer time than sutabuddha to trial and error of enlightenment skill. At least 2 asaṅkhaya + excess 100 thousands mahākappa are required to develop by himself the trial and error of enlightenment skill.
3. Sāvaka-bodhisatta (sutabuddha)
   
   1. Assistant sāvaka The person who decided to keep the tree public profits by supporting the sammā-sambuddha-bodhisatta. They were the buddha's supporter. He ready to enlighten before he makes that decision, but his the public help skills (30 pāramī) are not ready yet. At least, excess 100 thousands mahākappa are required to develop these buddha supporter skill. The most of this kind are 500 thera/therī in 1st saṅgāyanā, which appeared in thera/therī-gāthā/apādāna. IMO, these cannons are their biography like a board of committee list in the company's meeting, and included their dead teachers' biographies, such as sāriputta and moggallāna. The same thing appear at the fist page of parivāra of upāli also. So, the 500 thera/therī in 1st saṅgāyanā must very give precedence to the profile of the quorum, like the appeared text in every gāhā, that thay all were 6 abhiññā and 4 paṭisambhidappattā people. Another, IMO, this kind included the very important sāvaka after 1st saṅgāyana, too, such as some skillful monks who I can not specify them but by the logic, they should be to keep the buddhism age going on, until 5000 years will finish.
   2. General sāvaka The person who decided to keep just the tree self profits by less supporting to the sammā-sambuddha-bodhisatta. No specified time of development for this sāvaka kind.

Satta profit thought schedule:

Sammā-sambuddha-bodhisatta & Assistant sāvaka=Practiced 3 higher training =leading the public to main profit:

1. main&support public profit.
2. main&support self profit.

Pacceka-sambuddha-bodhisatta & General sāvaka=Practiced 3 higher training =leading only self to main profit:

1. main&support self profit. Same time.
2. main&support public profit. Same time.
3. main&support self profit & public profit. Same time.

Eternalism=Sassata-diṭṭhi=Practicing 3 lower training=Leading to heaven:

1. must future profit.
   1.1. maybe self profit. 1.2. maybe family/familiar profit. 1.3. maybe public profit.
2. maybe present profit.
   2.1. maybe self profit. 2.2. maybe family/familiar profit. 2.3. maybe public profit.

Nihilism=Uccheda-diṭṭhi=Lacking 3 lower training=Lead to hell:

1. must present profit.
   1.1. maybe self profit. 1.2. maybe family/familiar profit. 1.3. maybe public profit.
2. maybe future profit.
   2.1. maybe self profit. 2.2. maybe family/familiar profit. 2.3. maybe public profit.

** above both micchādiṭṭhi schedule lists look inclined self profit first, because of sakkāya-diṭṭhi in 10 saṃyojana.

So, I wrote above:

They try every method to keep there child's life without any conflict to relativity cessation (nirodhavara paṭiccasamuppāda=nirodhasacca&maggasacca).

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]