Not at all. They are part of bhava, human disposition. But mind is not the same as bhava. The nature of mind is beyond any bhava. A purified mind cannot be called human anymore. But arahants know that mind has never been human.
You do not think of knowing as an ability. Probably you think of knowing as something that arises in the brain or body and is something local?
MN74
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti.
SN12.34
And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.
Read my reply here:
And? I have no idea why this conflict with what i say.
Nibbana is in MN1 said to be directly known. Why is there need to doubt this?
I did not talk about knowledge but ability to know! Again this fragment does not conflict with what i say.
I’m getting baited again and again unskillfully. Sorry for my misconduct.
Believe what you do, may you find peace.
We can try to make those debates more practical and less doctrinal. Is it really true that we can only see and know formations arising and ceasing in our mind or life? Is there really nothing stable, constant? Is there only this aspect of arising and ceasing? And not that aspect of not arising and ceasing?
That is against the rules of the board.
These forums are about doctrinal discussions of Buddha’s word. There are other places to discuss philosophy.
I do not think it is really a violation when i can say that i know greed, hate, conceit can be seen arising.
And also not that emptiness is not seen arising and ceasing.
You mean practise/ personal experience Philosophy as far as I know is part and parcel of how doctrines is to be discussed when not referring to personal experiences.
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