Isn't five aggregates endlessly reappear is eternal?

abhassara brahma is in the second jhana .

Cessation of perception feeling is above four arupa jhana , therefore , why attained to the 9 th jhana can rebirth in second jhana ?

Existence is part of birth and death, rebirth is part of the cycle of being trapped in samsara.
Eternity? No…because it is an illusion.
That is why there is "that dimension " …unborn! Where there is neither birth and death…beyond name and form.

I see , illusions . That is maya theory .

Are these Unconscious beings (asaññasatta?

The sutta seems authentic on the whole, but I have my doubts about this particular passage.

I can’t wait to read your translation.
Especially I want to know how you end it.
By the way, I do not have any doubt about this passage.

Sorry, I mistyped it. It should be suddhavasa, not abhassara. I have edited my previous post. Thank you.

Could you list it out ? And why is it that person whom attaining beyond arupa Jhana rebirth in rupa loka ? Is there sutta described person attaining arupa jhana rebirth in rupa loka ? This is not tally with regard to cause and effect .

How about this:

“Again, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness.

“Whatever exists therein of feeling, perception, formations, and consciousness, he sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. He turns his mind away from those states and directs it towards the deathless element thus: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world.

~ MN 64

I see this does not state that a person attaining arupa jhana or cessation of perception feeling before he reborn in pure abodes ?

It stated the monk attained base of arupa jhana:


I found that the sutta also described a person attaining first jhana (not able to abandon taints) and reborn in five pure abodes . But , sudhavassa belongs to five higher Rupa Loka (4 th jhana) , I doubt that this sutta genuineness .
From 1 st jhana to highest arupa jhana , a person abandons 5 lower fetters and reborn in the 5 pure abodes ! That seems not tally with the cause and effect doctrine . First jhana attainment result in rebirth in first rupa loka , otherwise , we all can
" jump" jhana to higher world .
Somehow it is not logical .

It’s okay, we agree to disagree :slight_smile:

Does the Buddha have aggregates after parinirvāṇa? That is how I think one would decide if the 5 aggregates are quasi-eternal.

I suspect that that is one of the “no-no” questions, though.

Meditation is considerd wholesome kamma.
Kamma operate in a very complex way.
You have to remember Kammm include actions of your previous life.
There are many sutta to support the people who did good deeds are borne in hell while people did bad deeds are born in heaven.