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lol oceanic man just give it up and STUDY AND SHOW YOURSELF APPROVE, Buddha is all supernatural and he touched on spiritual supernatural beings it's in all his writing....Makin up shit to fit your belief is a sickness...
SHAME ON YOUR FACE!!!! your face should be red and raw from all the slapping bambu been putting on you, it's like Ike forcing pie down Annie May mouth.
SHAME ON YOUR FACE!!!! your face should be red and raw from all the slapping bambu been putting on you, it's like Ike forcing pie down Annie May mouth.
Oceanic ;5877200 said:
Nigga, when you gonna stop lying?????
The earliest mention of Maitreya is in the Cakavatti (Sihanada) Sutta in Digha Nikaya 26 of the Pali Canon. In it, Gautama Buddha predicted that his teachings of dharma would be forgotten after 5,000 years.
“At that period, brethren, there will arise in the world an Exalted One named Maitreya, Fully Awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an Exalted One, a Buddha, even as I am now. He, by himself, will thoroughly know and see, as it were face to face, this universe, with Its worlds of the spirits, Its Brahmas and Its Maras, and Its world of recluses and Brahmins, of princes and peoples, even as I now, by myself, thoroughly know and see them”
—Digha Nikaya, 26.
bambu;5877214 said:
I'm not. Trust me, I know more about my religion than you do. The Buddha wrote nothing down. This is why if you read the suttas, they begin with... "thus I have heard" ... indicating that the sutta itself is based on word of mouth.
The Buddha did not write down his teachings, nor did his early disciples, and the only written versions of his teachings were recorded several hundred years after his death, after centuries of oral transmission.
http://www.butte.edu/~barnettd/documents/PHIL-018/LM-13/LM-132.html
Below is a link to The Heart of the Buddha's Teaching, a book about Buddhism written by one of the most well known Buddhist teachers worldwide. Read pages 13-17.
http://books.google.com/books?id=RxuE2w6fs8oC&pg=PA13&lpg=PA13&ots=zIgAvV6uB1&dq=for+four+hundred+years+during+and+after+the+buddha%27s+lifetime,+his+teachings+were+transmitted+only+orally&output=html_text
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As far as supernatural aspects of the teaching, there are none. This is not atheistic westernized thinking. Indian scholars agree:
1. Belief in the Supernatural is Not Dhamma
1. Whenever any phenomenon occurs, humanity is always wanting to know how it has happened, what is the cause of it.
2. Sometimes cause and the effect are so proximate and so close that it is not difficult to account for the occurrence of the event.
3. But oftentimes the effect is so far away from the cause for [=that] the effect is not accountable. Apparently there appears to be no cause for it.
4. Then the question arises: How has this event occurred?
5. The commonest answer is that the occurrence of the event is due to some supernatural cause, which is often called a miracle.
6. The Buddha's predecessors gave very different answers to this question.
7. Pakauda Katyana denied that there was a cause for every event. Events, he said, occurred independently.
8. Makhali Ghosal admitted that an event must have a cause. But he preached that the cause is not to be found in human agency, but is to be sought in nature, necessity, inherent laws of things, predestination, or the like.
9. The Buddha repelled [=rejected] these doctrines. He maintained that not only every event has a cause but the cause is the result of some human action or natural law.
10. His contention against the doctrine of Time, Nature, Necessity, etc., being the cause of the occurrence of an event, was this:
11. If Time, Nature, Necessity, etc., be the sole cause of the occurrence of an event, then who are we?
12. Is man merely a puppet in the hands of Time, Nature, Chance, Gods, Fate, Necessity
13. What is the use of man's existence, if he is not free? What is the use of man's intelligence, if he continues to believe in supernatural causes?
14. If man is free, then every event must be the result of man's action, or of an act of Nature. There cannot be any event which is supernatural in its origin.
15. It may be that man is not able to discover the real cause of the occurrence of an event. But if he has intelligence, he is bound one day to discover it.
16. In repudiating supernaturalism, the Buddha had three objects.
17. His first object was to lead man to the path of rationalism.
18. His second object was to free man to go in search of truth.
19. His third object was to remove the most potent source of superstition, the result of which is to kill the spirit of inquiry.
20. This is called the law of Kamma or Causation.
21. This doctrine of Kamma and Causation is the most central doctrine in Buddhism. It preaches Rationalism, and Buddhism is nothing if not rationalism.
22. That is why worship of the supernatural is not Dhamma.
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_04.html
Buddhism stands unique in the history of human thought in denying the existence of such a Soul, Self, or Ātman. According to the teaching of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all the troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.
Two ideas are psychologically deep-rooted in man; self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Ātman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.
The Buddha’s teaching does not support this ignorance, weakness, fear, and desire, but aims at making man enlightened by removing and destroying them, striking at their very root. According to Buddhism, our ideas of God and Soul are false and empty. Though highly developed as theories, they are all the same extremely subtle mental projections, garbed in an intricate metaphysical and philosophical phraseology. These ideas are so deep-rooted in man, and so near and dear to him, that he does not wish to hear, nor does he want to understand, any teaching against them.
Before we go into the question of Anatta proper, it is useful to have a brief idea of the Conditioned Genesis. The principle of this doctrine is given in a short formula of four lines:
When this is, that is (Imasmiṃ sati idaṃ hoti);
This arising, that arises (Imassuppādā idaṃ uppajjati);
When this is not, that is not (Imasmiṃ asati idaṃ na hoti);
This ceasing, that ceases (Imassa nirodhā idaṃ nirujjhati).
On this principle of conditionality, relativity and interdependence, the whole existence and continuity of life and its cessation are explained in a detailed formula which is called Paṭicca-samuppāda ‘Conditioned Genesis’, consisting of twelve factors:
1. Through ignorance are conditioned volitional actions or karma-formations (Avijjāpaccayā saṃkhārā).
2. Through volitional actions is conditioned consciousness (Saṃkhārapaccayā viññāṇaṃ).
3. Through consciousness are conditioned mental and physical phenomena (Viññāṇapaccayā nāmarūpaṃ).
4. Through mental and physical phenomena are conditioned the six faculties (i.e., five physical sense-organs and mind) (Nāmarūpapaccayā saḷāyatanaṃ).
5. Through the six faculties is conditioned (sensorial and mental) contact (Saḷāyatanapaccayā phasso).
6. Through (sensorial and mental) contact is conditioned sensation (Phassapaccayā vedanā).
7. Through sensation is conditioned desire, ‘thirst’ (Vedanāpaccayā taṇhā).
8. Through desire (‘thirst’) is conditioned clinging (Taṇhāpaccayā upādānaṃ).
9. Through clinging is conditioned the process of becoming (Upādānapaccayā bhavo).
10. Through the process of becoming is conditioned birth (Bhavapaccayā jāti).
11. Through birth are conditioned (12) decay, death, lamentation, pain, etc. (Jātipaccayā jarāmaraṇaṃ …).
This is how life arises, exists and continues. If we take this formula in its reverse order, we come to the cessation of the process:
Through the complete cessation of ignorance, volitional activities or karma-formations cease; through the cessation of volitional activities, consciousness ceases; … through the cessation of birth, decay, death, sorrow, etc., cease.
It should be remembered that each of these factors is conditioned (paṭiccasamuppanna) as well as conditioning (paṭiccasamuppāda). Therefore they are all relative, interdependent and interconnected, and nothing is absolute or independent; hence no first cause is accepted by Buddhism as we have seen earlier. Conditioned Genesis should be considered as a circle, and not as a chain.
https://sites.google.com/site/rahulawhatthebuddha/the-doctrine-of-no-soul
1. Belief in the Supernatural is Not Dhamma
1. Whenever any phenomenon occurs, humanity is always wanting to know how it has happened, what is the cause of it.
2. Sometimes cause and the effect are so proximate and so close that it is not difficult to account for the occurrence of the event.
3. But oftentimes the effect is so far away from the cause for [=that] the effect is not accountable. Apparently there appears to be no cause for it.
4. Then the question arises: How has this event occurred?
5. The commonest answer is that the occurrence of the event is due to some supernatural cause, which is often called a miracle.
6. The Buddha's predecessors gave very different answers to this question.
7. Pakauda Katyana denied that there was a cause for every event. Events, he said, occurred independently.
8. Makhali Ghosal admitted that an event must have a cause. But he preached that the cause is not to be found in human agency, but is to be sought in nature, necessity, inherent laws of things, predestination, or the like.
9. The Buddha repelled [=rejected] these doctrines. He maintained that not only every event has a cause but the cause is the result of some human action or natural law.
10. His contention against the doctrine of Time, Nature, Necessity, etc., being the cause of the occurrence of an event, was this:
11. If Time, Nature, Necessity, etc., be the sole cause of the occurrence of an event, then who are we?
12. Is man merely a puppet in the hands of Time, Nature, Chance, Gods, Fate, Necessity
13. What is the use of man's existence, if he is not free? What is the use of man's intelligence, if he continues to believe in supernatural causes?
14. If man is free, then every event must be the result of man's action, or of an act of Nature. There cannot be any event which is supernatural in its origin.
15. It may be that man is not able to discover the real cause of the occurrence of an event. But if he has intelligence, he is bound one day to discover it.
16. In repudiating supernaturalism, the Buddha had three objects.
17. His first object was to lead man to the path of rationalism.
18. His second object was to free man to go in search of truth.
19. His third object was to remove the most potent source of superstition, the result of which is to kill the spirit of inquiry.
20. This is called the law of Kamma or Causation.
21. This doctrine of Kamma and Causation is the most central doctrine in Buddhism. It preaches Rationalism, and Buddhism is nothing if not rationalism.
22. That is why worship of the supernatural is not Dhamma.
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_04.html
Buddhism stands unique in the history of human thought in denying the existence of such a Soul, Self, or Ātman. According to the teaching of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all the troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.
Two ideas are psychologically deep-rooted in man; self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Ātman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.
The Buddha’s teaching does not support this ignorance, weakness, fear, and desire, but aims at making man enlightened by removing and destroying them, striking at their very root. According to Buddhism, our ideas of God and Soul are false and empty. Though highly developed as theories, they are all the same extremely subtle mental projections, garbed in an intricate metaphysical and philosophical phraseology. These ideas are so deep-rooted in man, and so near and dear to him, that he does not wish to hear, nor does he want to understand, any teaching against them.
Before we go into the question of Anatta proper, it is useful to have a brief idea of the Conditioned Genesis. The principle of this doctrine is given in a short formula of four lines:
When this is, that is (Imasmiṃ sati idaṃ hoti);
This arising, that arises (Imassuppādā idaṃ uppajjati);
When this is not, that is not (Imasmiṃ asati idaṃ na hoti);
This ceasing, that ceases (Imassa nirodhā idaṃ nirujjhati).
On this principle of conditionality, relativity and interdependence, the whole existence and continuity of life and its cessation are explained in a detailed formula which is called Paṭicca-samuppāda ‘Conditioned Genesis’, consisting of twelve factors:
1. Through ignorance are conditioned volitional actions or karma-formations (Avijjāpaccayā saṃkhārā).
2. Through volitional actions is conditioned consciousness (Saṃkhārapaccayā viññāṇaṃ).
3. Through consciousness are conditioned mental and physical phenomena (Viññāṇapaccayā nāmarūpaṃ).
4. Through mental and physical phenomena are conditioned the six faculties (i.e., five physical sense-organs and mind) (Nāmarūpapaccayā saḷāyatanaṃ).
5. Through the six faculties is conditioned (sensorial and mental) contact (Saḷāyatanapaccayā phasso).
6. Through (sensorial and mental) contact is conditioned sensation (Phassapaccayā vedanā).
7. Through sensation is conditioned desire, ‘thirst’ (Vedanāpaccayā taṇhā).
8. Through desire (‘thirst’) is conditioned clinging (Taṇhāpaccayā upādānaṃ).
9. Through clinging is conditioned the process of becoming (Upādānapaccayā bhavo).
10. Through the process of becoming is conditioned birth (Bhavapaccayā jāti).
11. Through birth are conditioned (12) decay, death, lamentation, pain, etc. (Jātipaccayā jarāmaraṇaṃ …).
This is how life arises, exists and continues. If we take this formula in its reverse order, we come to the cessation of the process:
Through the complete cessation of ignorance, volitional activities or karma-formations cease; through the cessation of volitional activities, consciousness ceases; … through the cessation of birth, decay, death, sorrow, etc., cease.
It should be remembered that each of these factors is conditioned (paṭiccasamuppanna) as well as conditioning (paṭiccasamuppāda). Therefore they are all relative, interdependent and interconnected, and nothing is absolute or independent; hence no first cause is accepted by Buddhism as we have seen earlier. Conditioned Genesis should be considered as a circle, and not as a chain.
https://sites.google.com/site/rahulawhatthebuddha/the-doctrine-of-no-soul
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Oceanic ;5877329 said:
Nigga please............
You don't know shit........
Trust me, I sat back and let you spread falsehoods about the Buddhist faith............
For far too long..............
There is no need for me to listen to your European interpretations.......
Because I have already digested the original text........
“The Birth and the First Seven Steps of the Buddha”
The Birth and the First Seven Steps of the Buddha, gray schist relief, Gandhara, 2nd or 3rd century ce; in the Art Institute of Chicago.
bambu;5877887 said:
The fact that you call that "the" original text indicates that you don't know much. The 2nd century CD is hundreds of years after the Buddha's death and a few hundred years after the earliest Buddhist texts. The Tripitaka was not written by one person and certainly not the Buddha himself, as you both thought. The Buddha never gave us an autobiography; his life is shrouded in myth and legend. All he gave was his teaching. In fact, the Buddhist faith is not in his life but in his teaching, which all schools of Buddhism agree on. These teachings are, the 4 Truths, the 8-Fold Path, the 5 aggregates, kamma, rebirth (which prima facie seems supernatural but in reality is not--partly because Buddhism denies the soul) , conditioned genesis, anatta, and mental cultivation e.g. meditation or satipatthana. None of this is supernatural. There is no praying to God(s), belief in souls, or communication with spirits.
The Buddha told us several times not to go by, or blindly follow scripture, tradition, legend, or his own words. The fact that I continue that line of thinking is the Buddhist practice at work.
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html
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Oceanic ;5878550 said:
Nigga please.......
You are cherry-picking the teachings attributed to the Buddha........
Various collections of teachings attributed to him were passed down by oral tradition, and first committed to writing about 400 years later.........
Including his miracle birth, supernatural abilities and predictions..........
Oceanic ;5878559 said:bambu;5877887 said:
I've been quoting works from Indian monks and scholars, most notably these men:
bambu;5877887 said:
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Some of the texts contradict each other; you have to read them with an open mind and use your intelligence in order to discern fact from fiction. Had you read what I suggested, you would understand that but I'm not surprised seeing as how you do not debate to learn; on the contrary, you argue because you want to make yourself feel better.
And what I said still stands. I seem to remember me telling you about the texts being written centuries after Buddha's death and I seem to remember you accusing me of lying in making that statement yet here you go trying to tell me the same thing like I dont already know that.
They do. Reincarnation is one. The Buddha taught regeneration of matter/energy, not the rebirth of a soul like many people wrongly interpret it. Hinduism teaches rebirth of souls.
Religious Taoism includes ancestor worship. Buddhism does not. But many Chinese mix the two along with Confucianism yet Buddhism per se does not involve supernatural practices.
Religious Taoism includes ancestor worship. Buddhism does not. But many Chinese mix the two along with Confucianism yet Buddhism per se does not involve supernatural practices.
Oceanic ;5880204 said:
The Buddha found his first place of study at Sravasti. He needed to purchase a section of land and had a merchant devotee of his buy the land at an incredibly high price. As much land as could be covered by gold coins. After the land was purchased he and his followers moved in. The area became known as the Jetavana Grove and had several buildings constructed.
Sravasti is also significant because it is where The Buddha defeated India’s other minor faiths. Six philosophers came to argue with Shakyamuni (The Buddha) but were defeated, some say with wise arguments but the legend has it Buddha shot in the air on jets of water and flames flew out his sides. He glided through the air. When he sat down the building next to the philosophers exploded and turned into a palace. As the story goes the philosophers they left defeated, their own followers going over to Shakyamuni.
