"We are all one" is not Buddhism

No, that's not the theravāda point of view. That's a fallacy or wrong view called, "He assumes consciousness to be the self", in twenty self-indentification-views.
Each arising aggregate is different from the other aggregates, different from e.g. other people's aggregates, past aggregates, far aggregates.
They all are the aggregates, but no one is the same.
Although there is a conditional relation which is called "Decisive Support" i.e. upanissaya (or in this clip that's translated as "Powerful Dependence"), so that past consciousness is a Decisive Support condition of present consciousness, but that is not the same as saying that the past consciousness "is" the present consciousness (i.e. the consciousness which it affects in the present).
Preceding states are related to subsequent states by the "Decisive Support" condition.
The aggregate is the Conditional Relation and Dependent Origination. Every relation has more than one cause and more than one effect, so don't find "the one" in Buddhism because it's self view.

Conceptual VS Perfect Anatta-understanding

The outsider ordinary people of Buddhism don't have anattā-understanding in any mind-moment. They never know, so they never do anything follow to it.
The buddhist ordinary people, the practitioners, have a conceptual anattā-understanding in some mind-moments, but it still being a concept. So, they do something follow to it sometime, but sometime they forget, not be mindful on, it and do some improper things, too.
The sotāpanna have the perfect anattā-understanding in every mind-moments, so they do everything follow to it.
If you understand like that, every sutta are the answer for your question.
And the reference sutta is the end of Sutta. Ma. Mū. Alagaddūpamasuttaṃ:

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.
...
"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — those monks who have a [sufficient] measure of conviction in me, a [sufficient] measure of love for me, are all headed for heaven. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags."

What you did, is what you take. If you still understand anatta as a concept, then your fetters still going on. So, the effect is not the same as sotāpanna, who does every moments of his life by anattā-understanding.

Whole pali canon focus on illusion analysis for purge illusion first

In tipitaka, only 121 minds, 52 mind-factors, 28 matters, and 1 nibbāna are not illusion. The other else are illusion. This is very important, because it is a start point to understand 3 characterizes.
12 paṭiccasamuppāda, both arising and cessation, are only the relativity of minds, mind-factors, matters, and nibbāna. They cause each other arise by themselves. If the practitioner still believe in an illusion, such as person, as the cause of 12 paṭiccasamuppāda, then he will not see the relativity of 12 paṭiccasamuppāda. Therefore, he can not meditate insight meditation in 3 characterizes in every second of life.

For the example, god is an illusion

1. When you still believe in god, do you understand 12 paṭiccasamuppāda of god?(no)
2. Then can you think God is impermanent, suffering, non-self? (no).
3. But if you understand how god can analysis as 12 paṭiccasamuppāda, then no god anymore right? (yes)
4. When no god anymore, 12 paṭiccasamuppāda, which you have been called it as god, can appear as impermanent, suffering, and non-self, right? (yes)

So whole pali canon focus on illusion analysis for purge illusion first

1. The first of all sutta, Sutta Pitaka Vol 1 : 1. Sutta. Tī. Sī Brahmajālasuttaṃ, is the biggest sutta which teaching about 62 self-illusion analysis. After buddha showed all 62 self-illusion, then buddha conclude them, 62 self-illusion analysis, as 12 paṭiccasamuppāda at the end.
2. The first fetter is sakkāya-diṭṭi, which have to destroyed by the practitioner first of all 10 fetters.
3. After jhāna meditation, whole tipitaka structure focus on diṭṭhi-analysis first for the insight meditation beginner, before comprehensions on "impermanent, suffering, and non-self".
4. Attavādupādāna-cessation, diṭṭhi-analysis/self purging, is taught only inside Buddhism according to MN Cūḷasīhanādasutta.
5. Sāriputta, the right-hand man of Buddha, described insight meditation by that same structure, in Sutta KN Paṭisambhidāmagga (whole structure).
6. 0 BE ancient commentary described insight meditation by that same structure.
7. 3th BE 3rd buddhist council members, arahanta, judge titthiya-monks by illusion analysis ability testing as well. See Abhidhamma Pitaka Vol 4 : Abhi. Kathāvatthu (whole structure).
8. 10th BE commentary, such as visuddhimagga (path of purification), described insight meditation by that same structure (whole structure).
9. 16th BE commentary, such as abhidhammatthasaṅgaha, described insight meditation by that same structure (whole structure).
10. Vimuttimagga described insight meditation by that same structure (whole structure).
11. Burmese monks, such as pa-auk monastery, described insight meditation by that same structure (whole structure).
12. Thai monks, such as Bh. Mun Bhuridatta who is the leader teacher of all thai forest monk, described insight meditation follow to abhidhammatthasangaha as well.

What is the difference between Sakkaya Ditthi and Attanuditthi?

(Note: the same format are relating to the same format.)

Do you want to understand perfect like this? Recite tipitaka-pāli. It is required for ancient theravāda study system. If you will not, trusting in abhidhamma and atthakathā is another choice, because the authors of them are tipitaka-memorizers.

They are just the synonym.

• Sakkāya is an object of anu-diṭṭhi. So, sakkāyadiṭṭhisutta and attānudiṭṭhisutta have the same content. This is the english translated version of those suttas, attānudiṭṭhisutta is next of sakkāyadiṭṭhisutta.

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Your 3 suttas, which near by each other, describing each other like this:
Diṭṭhi means misunderstanding of causes and effects, clinging-aggregates which is anattā as attā.
Anu is prefix which means often.
Micchā is prefix which means mistake.
Sakkāya is a name of clinging-aggregates follow to many sutta, such as Sutta. Ma. Mū. Cūḷavedallasuttaṃ.

These clinging-aggregates are the Sakkāya described by the Blessed One.

So, sakkāya-micchā-anu-diṭṭhi means often mis-understanding, micchā-anu-diṭṭhi (verb act as noun), of sakkāya (object), causes and effects, clung-aggregates, anattā as attā.

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Note0:
Above pāli appear in these suttas:

• Sutta. Saṃ. Saḷa. Isidattasutta:

{549.1} Yā imā gahapati anekavihitā diṭṭhiyo loke
uppajjanti sassato lokoti vā asassato lokoti vā antavā
lokoti vā anantavā lokoti vā taṃ jīvaṃ taṃ sarīranti vā aññaṃ jīvaṃ
aññaṃ sarīranti vā hoti tathāgato paraṃ maraṇāti vā na hoti
tathāgato paraṃ maraṇāti vā hoti ca na ca hoti tathāgato paraṃ
maraṇāti vā neva hoti na na hoti tathāgato paraṃ maraṇāti vā.
yāni cimāni dvāsaṭṭhidiṭṭhigatāni brahmajāle bhaṇitāni. imā
kho gahapati diṭṭhiyo sakkāyadiṭṭhiyā sati honti sakkāyadiṭṭhiyā
asati na hontīti.
[550] Kathaṃ pana bhante sakkāya-diṭṭhi hotīti . idha gahapati
assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido
ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa
akovido sappurisadhamme avinīto rūpaṃ attato samanu-passatirūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanaṃattato samanupassati .pe. saññaṃ ... saṅkhāre ... Viññāṇaṃ attato
samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ
viññāṇasmiṃ vā attānaṃ. Evaṃ kho gahapati sakkāyadiṭṭhi hotīti.

For "dvāsaṭṭhidiṭṭhigatāni brahmajāle" above refer to micchā-diṭṭhi in Aṅ. (2): catukkanipāto saṅghabhedakasutta:

brahmajāle:

[89] Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca
aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānu-diṭṭhino
pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti
dvāsaṭṭhiyā vatthūhi te vata aññatra phassā paṭisaṃvedissantīti ne
ṭhānaṃ vijjati.

saṅghabhedakasutta:

{243.2} Puna caparaṃ ānanda pāpabhikkhu micchā-diṭṭhiko hoti
antaggāhikāya-diṭṭhiyā samannāgato

So, what I said:

So, sakkāya-micchā-anu-diṭṭhi means often mis-understanding, micchā-anu-diṭṭhi (verb act as noun), of sakkāya (object), causes and effects, clung-aggregates, anattā as attā.

It is completely from pāli-canon.

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Note1: Sakkāya is not only internal, because there are internal clinging-aggregates, internal sakkāya, and external clinging-aggregates, external sakkāya, which are contemplating by the practitioner in Cūlavedallasutta and Sutta. Ma. Mū. Sacca-pabba of Satipaṭṭhānasuttaṃ (<< this link is a good translation of this sutta).

they meditate by observing an aspect of the principle inside and outside.

The inside and outside aspect of the principle in this term is sakkāya (clinging aggregates), sakkāyasamudayo, sakkāyanirodho, and sakkāyanirodhagāminīpaṭipadā.

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Note2: Santo kāyo sakkāyo. Kāya, clinging-aggregates, is sacca, santa, vijjānana, the reality, truth, possible to arise in causes and effects cycle. So, buddha said sakkāya is sacca and clinging-aggregates in Sutta. Saṃ. Kha. Sakkāyasutta^[trans].
"Sakko kāyo sakkāyo" and "para kāyo sakkāyo" is allowed in Ma. Mū. Sacca-pabba of Satipaṭṭhānasuttaṃ as an internal anupassī, but it is not the primary meaning when compare to Sutta. Saṃ. Kha. Sakkāyasutta^[trans], which sakkāya meaning is defined by buddha directly. And "para kāyo sakkāyo" never found in any where else except in Satipaṭṭhānasuttaṃ.
So, if you use "sakko kāyo sakkāyo" in Sakkāyasutta, Sakkāyasutta, which has only sakko, will conflict with Sacca-pabba of Satipaṭṭhānasuttaṃ, which has both sakko and paro.
But by the "Santo kāyo sakkāyo", there is no conflict like that between the co-context sutta, such as micchādiṭṭhisutta, sakkāyadiṭṭhisutta, and attānudiṭṭhisutta, which using the same context and near by each other. Also, there is no conflict between those sutta and the faraway suttas such as Sutta. Saṃ. Kha. Sakkāyasutta, Sutta. Ma. Mū. Sacca-pabba of Satipaṭṭhānasuttaṃ, and Sutta. Ma. Mū. Cūḷavedallasuttaṃ.

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Note3: Your 3 suttas, which near by each otherhttp://www.84000.org/tipitaka/read/v.php?B=18&A=3859&Z=3874&eng=metta_e, describing each other. Mostly words of them can use in the other sutta, such as anicca, dukkha, anatta, of these 3 sutta contexts all refering to saṅkhata (clinging-aggregates), which means arisen by causes. So, it can use to explain each other like appeared in Vinaya. Mahā (1) Anattalakkhaṇasutta:

42. ‘Now what do you think, O bhikkhus, is the body permanent or perishable?’

‘It is perishable (anicca), Lord.’
‘And that which is perishable, does that cause pain or joy?’
‘It causes pain (dukkha), Lord.’
‘And that which is perishable, painful, subject to change, is it possible to regard that in this way. ‘This is mine, this am I, this is my self (atta)?’ ‘That is impossible, Lord.’

So, those 3 suttas is synonym of each other. For the example:
You never have to see "I often(1) mis(2)-understand(3) of you-ahaṃ tuvaṃ micchā(2) anu(1)-passāmi(3)" sentence. But is it the right, if I tell you A, B, and C have the same meaning?:

A: I often understand of you as permanent person.
B: I misunderstand of you as permanent person.
C: I understand of you as my dear forever (misunderstanding sakkāya as attā).

In this case the buddha can predict, because buddha maybe his teacher, the listening-bhikkhu will enlighten by animitta-vimokkha, so the buddha taught impermanence to him. And this bhikku maybe memorized micchādiṭṭhi from buddha before, so the buddha taught micchādiṭṭhi in this sutta. If the buddha teach the other words, they cannot enlighten, because the listening maybe never memorized before.


It looks like when I said หนึ่งคูณสองเท่ากับสอง, you cannot enlighten what I said. But if I said "1x2=2", you can get it.

This is the same way which commentary described SN Salāyatanavagga:

Iti idaṃ suttaṃ chasu ajjhattikāyatanesu tīṇi lakkhaṇāni dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ.
For these 3 sutta, buddha taught 3 characterizes of 6 inner-āyatana depend on the enlightening-possibility of each listening-bhikkhu.

For more information, you can see naya in netti.

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Note4: Also, we can explain the way that buddha match the couple by naya in netti-pakaraṇa like this:

1. Miccha-ditthi is about anta, extreme, which is permanent, nicca, to be extreme like that, can not change to be the other extremes. So, impermanent is direct enemy of miccha-ditthi. (please connect the same pali with saṅghabhedakasutta above).
2. Sakkāya is dukkha-ariyasacca in Sutta. Saṃ. Kha. Sakkāyasutta (wrong translation). Diṭṭhi is diṭṭhi-clinging, diṭṭha-upādāna which engaging sakkāya, in that Sakkāyasutta, too. So, dukkha is direct enemy of sakkāya-diṭṭhi.
3. Attā is attā, anu is upa of upādāna, vāda is diṭṭhi, they are attā-view-clinging, atta-vāda-upādāna, in Sutta. Ma. Mū. cūḷasīhanādasuttaṃ. So, anattā is direct enemy of attā-anudiṭṭhi.

**Sakkāya is clung-aggregates, upādāna-khandha. It is not self view, sakkāya-diṭṭhi-upādāna which engaging that upādāna-khandha. So, sakkāyasutta should translate like this:

“Monks, I will tell you sakkāya, the arising of sakkāya, the cessation of sakkāya and the path, leading to the cessation of sakkāya.
“Monks, what is sakkāya? The reply is the five held aggregates. What five? The held aggregates of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said the sakkāya.

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Note5: Sakkāya is not similar to sakkāya-diṭṭhi in mostly suttas such as sakkāyasutta.

Sakkāya is 5 aggregates, which is engaging by diṭṭhi-clinging (diṭṭhi-upādāna).

But sakkāya-diṭṭhi is diṭṭhi-clinging, which engaging 5 aggregates.

So, mostly english version, which I random checked, translated wrong as "self view (sakkāya-diṭṭhi)", but it should be just "sakkāya".

There is nothing permanent, if the electron still go around the nucleus and the proton&neutron still require that electron.

Well now one could argue that you can enjoy something which is impermanent and not get attached to it, but that is never really mentioned in the suttas.. it's not about enjoying but always to renounce.

It is impossible. Because every enjoying in impermanent stuff is attachment.

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There is nothing permanent, if the electron still go around the nucleus and the proton&neutron still require that electron. Because electron are impermanent and what depending on the impermanent stuff, it is impermanent as well.
So, if you try to risk yourself by your wrong logic, it's fine. But the imprudent attitude can't change the buddhist prudent attitude. We don't want to risk with you. We want the peace, the permanent, the stable, and real happiness without any risk/posibile suffering/possible problem anyway.

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You inclined to be capitalism, materialism, eternalism, and annihilationism, which all were called micchā-diṭṭhi.
So, when someone has micchā-diṭṭhi, misunderstanding the causes and effects, it means that one has sakkāyadiṭṭhi, sīlabataparāmāsa, and vicikicchā.
Therefore, one can doubt, vicikicchā, in the result of wholesome action, then act the illegal or immoralness, sīlabataparāmāsa.
That sīlabataparāmāsa is a very risk to cause the very painful feeling, such as the rob who killed by the law or the stuff owner. It is not just the rob's painful, it is his family painful as well.

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question:

Why must someone strive for something which is everlasting, e.g. Nirvana? It is unfortunate if everything is impermanent but I think this is a mistake, a false conclusion, that you shouldn't be attached to anything which is impermanent. It is not 100% awful if everything is fleeting. One doesnt need to cling to a belief that there is something which lasts forever. Did anyone come to the idea that everyone cling to the buddha and the idea of liberation?
Well now one could argue that you can enjoy something which is impermanent and not get attached to it, but that is never really mentioned in the suttas.. it's not about enjoying but always to renounce. Now, I thing that it's not good to base one's goal PRIMARLY to self oriented ones, i.e. only achieving enlightenment. I know that this is not a good motivation and that one rather focus on others or on much measureable goals like.. meditating twice per day or showing forgiveness or to apologize for one's wrongdoings.. Agreed on that? I think you all do but still the main goal in Buddhism is to escape Samsara and the cycle(s) of rebirth. Which leads to my second question:
Does one practise metta just for the sake to cleanse one's karma, for the wish that the other escapes samsara (which is ok if one literally - and not metaphorically - believes in it) and to not being reborn in this - im sorry - "mess" yet again?
I think, it is better to stick to an agnostic "i don't know" attitude concerning rebirth, samsara, nirvana or rather reinterprates them than to greedily chase for liberation which is just another craving and could foster laziness, selfishness and everything which is contrary to the teachings.

Dependent origination and wrong view (paṭiccasamuppāda&diṭṭhi)

buddha summed in jaggikāvasathasutta, which you require (but still no translated version in enlish, why?):

sujātā ānanda upāsikā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā.
Ānanda, dead Sujātā-upāsikā already ceased 3 saṃyojana (sakkāya-diṭṭhi, vicikicchā, sīla-bataparāmāsa), she is sotāpanna, would not fall from sotāpanna state, and is sure of enlightenment (higher level) in the future.

The translation trick:

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 passion step (avijjā, taṇhā, upādāna) of paṭiccasamuppāda, see the reference sutta the the end of this answer.

The example:

While a child who can do multiplication and addition but he understand only the additive rule of the mathematics. When he receive problem test sheet "3+3x3" and he misunderstood "I can do", then he write the wrong answer "18" because he wrongly thought '(3+3)x3' but it must be '3+(3x3)'. He may doubt "should I multiply first or add first?". In the end, the teacher gave him fail for that answer.
You can see that whole misunderstood, wrong answer, wrongly thought, doubt, and fail come from Misunderstanding the relativity.

The reference:

In samanupassanāsutta showed avijjā-upādāna co-nascently cause (sahajāta-paccaya) diṭṭhi-upādāna (diṭṭhupādāna, sīlabatupādāna, attavādupādāna), taṇhā, vedanā, phassa, etc. So, this sutta showed micchādiṭṭhi is in every passion step of paṭiccasamuppāda (the dependent origination):

(sakkāya-diṭṭhi-upādāna:)‘Intentions from self, or an intending self, or in self intentions, or in intentions self.’ Reflect.
...
The ordinary person touched (phassa) by ignorance (avijjā-upādāna) and feeling (vedanā) in accordance, it occurs to him ‘I be (by bhava-taṇhā)’, or ‘This is my (by upādāna) self (maybe by attavāda),’ or ‘I will be,’ or ‘I will not be (by vibhava-taṇhā),’ or ‘I will be material,’ or ‘I will be immaterial,’ or ‘I will be perceptive,’ or ‘I will be not perceptive (saññā),’ or ‘I will be neither perceptive nor non-perceptive.’
(Above quote paragraph included diṭṭhupādāna, sīlabatupādāna, and attavādupādāna automatically, because of previous quote which appear before this quote in the same sutta. So buddha use "the ordinary person" instead of "ariyasāvako". But in the other paṭiccasamuppāda sutta maybe not auto include those 3 upādāna, because the buddha may taught to sotāpanna-ariyasāvaka, or above, who perfectly and completely ceased those 3 upādāna.)

So, you can see whole dhamma which I quoted above in 1st-3rd pañcaverabhayasutta:

I

2. The householder Anāthapiṇḍika (sotāpanna) approached the Blessed One, worshipped and sat on a side.

...

3. “Householder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream (sotāpanna) of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, ‘I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment (higher level) in the future.’

...

5. “Householder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.

... one who has taken the not given ... one misbehaving sexually ... one telling lies ... one taking intoxicating drink... (5 sīla)
II

11. “Here householder, the noble disciple has unwavering faith in the Blessed One ... the Blessed One’s Teaching ... The disciple monks ... perfect virtues desired by the noble ones... (vicikiccha-saṃyojana cessation)

III
... the noble disciple wisely considers this same depandent origination (paṭiccasamuppāda)...

17. “Such as on account of ignorance arise determinations...

So, buddha summed in jaggikāvasathasutta, which you require (but still no translated version in enlish, why?):

sujātā ānanda upāsikā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā.
Ānanda, dead Sujātā-upāsikā already ceased 3 saṃyojana (sakkāya-diṭṭhi, vicikicchā, sīla-bataparāmāsa), she is sotāpanna, would not fall from sotāpanna state, and is sure of enlightenment (higher level) in the future.

Receive 6 profits by deny extreme ways and meditate middle way

1. Anti-rebirthist = sassatadiṭṭhi = one extreme.
2. Rebirth-lover = ucchedadiṭṭhi = another extreme.
3. Profit-follower = eightfold path = middle way.

1st and 2nd see brahmajālasutta.
3rd see dhammacakkappavaḍḍhanasutta. (I am in plan to re-translate this sutta, but I can't not done it now. So if something wrong, I am sorry. I can't not check it deeply now, because my english still not good enough.)

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
"And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right contemplate, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

What is profit?

6 profits: self profit, the others' profit, public's profit (common interest), this life's profit, next life's profit, and nibbāna-profit. (pali for search: attattha, parattha, attaparattha, ditthadhammika, samparāyika, and paramattha.)
Self profit, the others' profit, and public's profit (common interest) are done together by sati.

"Because of what I have said here, monks, you should train yourselves such that the gifts of those whose requisites we use — the robes, alms-bowl, chair, bed, and medicine as a support when sick — will have great fruits, great merits [for the people who give them], and our going forth will not be in vain, will be fruitful, will have a result. Thus should you train yourselves, thoroughly seeing that for your own benefit, monks, it is right to strive with heedfulness; thoroughly seeing that for the benefit of others, monks, it is right to strive with heedfulness; and thoroughly seeing that for the benefit of both, monks, it is right to strive with heedfulness."

This life's profit and next life's profit are done together by sati (appamāda). So, person who do just this life's profit or next life profit is pamāda person. see:
http://www.accesstoinsight.org/tipitaka/sn/sn03/sn03.017.than.html
Nibbāna profit can be accessed by practitioner after he perfect finished to meditate magga. And that magga can start to meditate after sīla is done.

SN 45.149 Just as, bhikkhus, whatever actions are to be performed with strength are all performed on dependence on the earth, supported by the earth; in the same way, bhikkhus, it is on dependence on virtue, supported by virtue, that a bhikkhu develops the noble eightfold path (magga), that he cultivates the noble eightfold path.

Above sīla give this life's profit and next life. See (1st-4th are this life's profit, 5th is next life's profit):

Mahāparinibbānasutta 24. "Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

So, anti-rebirthist & rebirth-lover are pamādo (person who has not meditating mindfulness).
That is one of many reasons that why I, who have never seen any ghost or any spirit, am not deny next life.

Let's See: How It Hard To Let People Get In "Self" Word Of Diṭṭhi And Māna

(This map are not completed)

Click to see full image.

3 lokiya elementary particles & relationship (4 paramattha & paṭiccasamuppāda, and paṭṭhāna)

• is thought (manodvāra)
  • by sammādiṭṭhi ,that know right relation
    • know truth idea (4 ariyasacca, 4 noble truths)
    • know right knowledge about relationships of elementary particles (dhammaṭṭhitiñāṇa, paccayapariggahañāṇa)
    • must arise with kusala, wholesome-minds
      • so kasala is the first in ovādapāṭimokkha
    • make truth name, make truth word
    • Example: "self" idea of vipassana-meditators and ariya
      • elementary particles's arising and banishing, that are called "self", can happen just up on many relationships of causes's and effects's arising and banishing
        • each elementary particle is causes of it's effects.
        • each elementary particle is effects of it's causes.
        • so, self (attā) is imagine (upādāyapaññatti), or words (nāmapaññatti) of elementary particles (aggregates 5)
        • nothing out of elementary particles's relationship
          • but
            • diṭṭhi faking puthujana
            • taṇhā attached everything of puthujana
            • avijjā blinding puthujana
    • see abhidhamma, especially paṭṭhāna
      • name of paṭṭhāna-book is used as apart of mahāsatipaṭṭhānasutta, because of paṭṭhāna-book
        • samudayavayadhammānupassī
        • mahāsatipaṭṭhānasutta is sutta, that taught about vipassana in causes of paṭṭhāna
    • know perfect answer of 6 questions
      • 3 payojana: How to happy now, this life? How to happy in the future, next life? How to nibbana?
      • 3 payojana: How to make self happy? How to make the other happy? How to make people, included self, happy?
  • by micchādiṭṭhi
    • know chimerical idea
    • know wrong knowledge about relationship of elementary particles
      • yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhiฯ sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇāฯ samphappalāpo viya appasāvajjā mahāsāvajjā caฯ apica aniyatā appasāvajjā, niyatā mahāsāvajjāฯ tassā dve sambhārā vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassūpaṭṭhānantiฯ
    • must arise with lobha (taṇhā, diṭṭhupādāna), that always arise with akusala (unwholesome minds)
    • make fake name, make fake word
    • Example: "self" idea, and word of general people (puthujana), that live out of buddhism
      • is defined by relationship of elementary particles
        • that have no relationship
          • micchādiṭṭhi, that must give only hell-born effect (niyatamicchādiṭṭhi)
            • no cause of "self"
            • no effect "self"
            • no both, cause and effect of "self"
          • perfect micchādiṭṭhi of akusalakammapatha
            • 10 micchādiṭṭhi
        • that have wrong relationship (visamahetukadiṭṭhi)
          • imperfect micchādiṭṭhi of akusalakammapatha
          • sīla, samatha-meditation, without vipassana, of "meditater self", for nibbāna
          • "god self", that is despot of general people self
        • that have unlimited relationship, stay forever, no arising, or no banishing
          • "self" will happen forever, in whatever causes (sassatadiṭṭhi)
          • "self" will not happen forever, in whatever causes (ucchedadiṭṭhi)
        • that is despot of relationship, is perfect cause of effects
          • "self", that is despot of effects, is/have/is in/is cover, elementary particles, that are effects (20 sakkāyadiṭṭhi)
    • see 62 diṭṭhi in bhrammajālasutta
  • by māna
    • pay attention at difference of 3 lokiya elementary particle, but don't pay attention at the same tilakkhaṇa
      • paying attention at the same tilakkhaṇa, is paying attention at relationships (causes and effects)
    • must arise with lobha (taṇhā, diṭṭhupādāna), that always arise with akusala (unwholesome minds)
• is sensed (5 dvāra)
  • up on past kamma
  • can't know relationship
• mind 121, mind's object 52, matter 28
• elementary particles are grouped as aggregates 5, sense doors 12, element 18, etc.
  • group is the easier way to see tilakkhaṇa, instead of each elementary particles seeing
  • use in sammasanañāṇa and above
• If whole 3 lokiya elementary particles will surly perfect finish in the future, it is saupādisesanibbāna.
  If whole 3 lokiya elementary particles are perfect finish, it is anupādisesanibbāna.

Saddhā Included Disprovable Truth, So Kālāmasutta Excluded "Trust In (Real) Rationalist Teacher"

And trust, in kamma+vipāka (causes and effects), is used to prove "the teacher is rationalist". Because people maybe have not enough ability to prove someone, ability, that better than their ability. So disprovable truth, such as the better ability person, is excluded in kālāmasutta.

So when people enlighten as sotāpanna, they must will never have any micchādiṭṭhi, that is wrong causes or wrong effects flavor, any more. And they also have a perfect, unchangable, trust in buddha and saṅghā, who are the real rationalists.