masalah ambigu
After gaining a general impression of the role of rebirth in a few mainstream contexts in the Āgama Suttas, we may now have a look at the controverted question of the ‘in-between state’. The basic problem is whether one life immediately follows another, or whether there is a period of time in between. This question was disputed among the early Buddhist schools. In their debates, all parties accepted the Suttas as authoritative, and quoted them in support of their position. So we usually find that when the early Buddhists could not agree, this was because the question was not addressed in a straightforward or explicit way in the Āgama Suttas. In this case the Theravādins denied the in-between state, while many other schools affirmed it
Lalu yg ini juga mungkin saja merujuk pada antarabhava
‘For one who is dependent there is wavering (calita); for one who is independent, there is no wavering. When there is no wavering, there is tranquillity. When there is tranquillity, there is no inclination (towards craving or existence) (nati). When there is no inclination, there is no coming and going (agatigati). When there is no coming and going, there is no passing away and rebirth (cutūpapāta). When there is no passing away and rebirth, there is neither here nor beyond nor in between the two (na ubhayaṁ antarena). This itself is the end of suffering.
Channovāda Sutta
Bro Xenocross, yang saya ingin tanyakan "Agama Sutta" itu kalo di theravada sutta apa ya ?
Untuk
"na ubhayaṁ antarena"ini jelas2 bahasa Pali yang berarti "TIDAK BERADA DIANTARA DUA" karena kata "NA" artinya adalah "TIDAK"
Jadi pengin lanjutin,
If U read it carefully its mention clearly that : "For one who is dependent there is wavering (
calita); for one who is independent, there is no wavering. When there is no wavering, there is tranquillity. When there is tranquillity, there is no inclination (towards craving or existence) (
nati)." from here we can understand, that whosoever the one no wavering, there is tranquility, there is no inclination. Its mean that one already free from antarabhava, that one still alive and attainment.
Again we can read frm ths passage : "When there is no coming and going, there is no passing away and rebirth (
cutūpapāta). When there is no passing away and rebirth, there is neither here nor beyond nor
in between the two(na ubhayaṁ antarena). This itself is the end of suffering." Its clearly mention abt no coming and no going, no passing away and rebirth, again clearly mention itself is the end of suffering, this is really clearly that one attained ARAHANTSHIP.