user12022: I follow the notion that when the false view of an independent, permanent "self" is annihilated for the first time this is Stream Entry. The Dharma no long is merely a question mark, and it's not dependent on rituals, or merely following rules. These first three fetters can't continue in the face of such an experience.
But how is the practice after Stream Entry different that before?


"In Buddhism, a sotāpanna (Pali), śrotāpanna (Sanskrit; Chinese: 入流; pinyin: rùliú, Tibetan: རྒྱུན་ཞུགས་, Wylie: rgyun zhugs), "stream-winner", or "stream-entrant" is a person who has seen the Dharma and consequently, has dropped the first three fetters (saŋyojana) that bind a being to rebirth, namely self-view (sakkāya-ditthi), clinging to rites and rituals (sīlabbata-parāmāsa), and skeptical indecision (Vicikitsa).
The word sotāpanna literally means "one who entered (āpanna) the stream (sota)", after a metaphor which calls the noble eightfold path a stream which leads to nibbāna. Entering the stream (sotāpatti) is the first of the four stages of enlightenment."
-- Sotāpanna (wikipedia)

Also see Agataphala Mahānāma Sutta (A 6.10) -- The Discourse on Mahānāma (on the fruition-attainer) 

user14789: there is zero difference of practice between a puthujjana and a sekha. 
THe problem for a puthujjanas is that  the actions are tainted by 3 flavors of karma and they mostly do actions with bad karma, which is why those people get reborn in hell sooner or later...
The problem for a sekha is that the action is still tainted by karma, but at least it is only the good karma.
This is why those people do not get reborn in hell, ever.
Their task is to stop making their action meritorious and practice the path of non-dark non-bright karma, ie the noble path, ie lots of sati, sampajanna, samadhi, but of the highest kind, ie "samadhi with vipassna", ''dana+vipassana'' to say it badly, see here for the various intentions that people have towards dana and only the last one is relevant to reach nibanna
https://www.accesstoinsight.org/tipitaka/an/an07/an07.049.than.html
Same thing with samadhi, for the sekhas, samadhi is more about right samadhi than abiding ''in the here and now'' to get sukha and merit.
In daily life, the only difference is that the sekhas are worthy of merits, contrary to the puthujjanas, so when people know some sekha is indeed a sekha (by hearing it from some non-puthujjana), they have to deal with people (ie mostly puthujjanas) offering them stuff, especially stuff considered valuable by puthujjanas, but really worthless for non-puthujjanas... It is a good opportunity for them to have sati.

user16279: Not different. If one wishes, one has to do an effort to turn the Wheel of Dhamma, develop the eightfold Path, as before.
One who has reached such stage knows this, having lost all doubts in regard of the path.

12022: <p>I follow the notion that when the false view of an independent, permanent &quot;self&quot; is annihilated for the first time this is Stream Entry. The Dharma no long is merely a question mark, and it's not dependent on rituals, or merely following rules. These first three fetters can't continue in the face of such an experience.</p>
<p>But how is the practice after Stream Entry different that before?</p>
<hr />
<blockquote>
<p>&quot;In Buddhism, a sotāpanna (Pali), śrotāpanna (Sanskrit; Chinese: 入流; pinyin: rùliú, Tibetan: རྒྱུན་ཞུགས་, Wylie: rgyun zhugs), &quot;stream-winner&quot;, or &quot;stream-entrant&quot; is a person who has seen the Dharma and consequently, has dropped the first three fetters (saŋyojana) that bind a being to rebirth, namely self-view (sakkāya-ditthi), clinging to rites and rituals (sīlabbata-parāmāsa), and skeptical indecision (Vicikitsa).</p>
<p>The word sotāpanna literally means &quot;one who entered (āpanna) the stream (sota)&quot;, after a metaphor which calls the noble eightfold path a stream which leads to nibbāna. Entering the stream (sotāpatti) is the first of the four stages of enlightenment.&quot;</p>
<p>-- <a href="https://en.wikipedia.org/wiki/Sot%C4%81panna" rel="nofollow noreferrer">Sotāpanna (wikipedia)</a></p>
</blockquote>
<p>Also see <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/15.3-Agataphala-Mahanama-S-a6.10-piya.pdf" rel="nofollow noreferrer">Agataphala Mahānāma Sutta (A 6.10) -- The Discourse on Mahānāma (on the fruition-attainer) </a></p>
 14789: <p>there is zero difference of practice between a puthujjana and a sekha. </p>

<p>THe problem for a puthujjanas is that  the actions are tainted by 3 flavors of karma and they mostly do actions with bad karma, which is why those people get reborn in hell sooner or later...</p>

<p>The problem for a sekha is that the action is still tainted by karma, but at least it is only the good karma.
This is why those people do not get reborn in hell, ever.</p>

<p>Their task is to stop making their action meritorious and practice the path of non-dark non-bright karma, ie the noble path, ie lots of sati, sampajanna, samadhi, but of the highest kind, ie "samadhi with vipassna", ''dana+vipassana'' to say it badly, see here for the various intentions that people have towards dana and only the last one is relevant to reach nibanna
<a href="https://www.accesstoinsight.org/tipitaka/an/an07/an07.049.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/an/an07/an07.049.than.html</a></p>

<p>Same thing with samadhi, for the sekhas, samadhi is more about right samadhi than abiding ''in the here and now'' to get sukha and merit.</p>

<p>In daily life, the only difference is that the sekhas are worthy of merits, contrary to the puthujjanas, so when people know some sekha is indeed a sekha (by hearing it from some non-puthujjana), they have to deal with people (ie mostly puthujjanas) offering them stuff, especially stuff considered valuable by puthujjanas, but really worthless for non-puthujjanas... It is a good opportunity for them to have sati.</p>
 16279: <p>Not different. If one wishes, one has to do an effort to turn the Wheel of Dhamma, develop the eightfold Path, as before.</p>

<p>One who has reached such stage knows this, having lost all doubts in regard of the path.</p>
