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Author: Subject: This is BUDDHISM.
alnair1
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[*] posted on 2-28-2005 at 09:03 AM
This is BUDDHISM.


[ ]
Formally Taking Refuge, This is BUDDHISM.
[ ]
[ ]Some people feel that one must do a special observance to become a real Buddhist. This, I know, is true for a monk/bhikkhu. I am unsure, if this is true to be a Lay Buddhist or Householder Buddhist. Many atheists and agnostics tend to agree with Buddhist principles and concepts. Nevertheless, they would word these concepts as Humanistic because of some of the misconstruing within Buddhist text. I find, Humanism looks like Buddhism without Buddha/Buddhas.
[ ]How one starts in Buddhism? Mainly I would say, you are born into it or inspired by it. Western/Occidental [non Oriental] people like to think in dialectics, a two valued system of logic. This type of logic is a world of black and white, or worst if you are right that makes me wrong kind of thinking. One becomes inspired by an openness of thought related to Buddhism, or one could say a multi valued system of thinking that many shades of grey/gray concept. NOW, one can look into a subject without being wrong, but it is just for the gaining of a different perspective. I hope that one will practice meditation and/or even study the concepts deeper. Let me repeat some of the information I have read:
//buddhism.about.com/library/weekly/aa083003a.htm
[ ]The formality of "Taking of Refuge" is truly not needed to begin. One can meditate, read, and study many books on Buddhism; see this address for EBooks, Study Guides or other free downloads:
//www.buddhanet.net
[ ]The above is a good starting place to obtain Buddhist information. To me, any point is a good place to start studying Buddhism. A place to share/discuss Buddhist concepts, opinions, and principles online is an ESangha. Sangha is an Indian word translated roughly as "association" or "assembly." It is commonly used in several senses to refer to Buddhist groups. Sangha that is an online [worldwide] would be called an ESangha. One I would recommend:
//www.lioncity.net/buddhism/index.php
Here is a friendly place and one can ask questions, share options, and receive valid informative. The formal "Taking of Refuge" is needed only after finding a qualified teacher and/or a temple to go for practice. The formal "Taking of Refuge" shows support of the sangha and truly a wish to practice with a personal teacher or regular group.

[ ]In the above, there are three internet address. These divide my understandings of the ways people can practice Buddhist before we even get into concepts related to different schools of Buddhism. The first is a general showing of interest, studying books, listening CDs, watch videos/DVDs, and so forth. Some good books to have in ones library related to this idea of general concepts are the following:
[01]Buddhism Plain and Simple; ISBN: 0767903323; by STEVE HAGEN;
[02]What the Buddha Taught; ISBN: 0802130313; by Walpola Rahula
[03]The Way of Zen (Vintage Spiritual Classics); ISBN: 0375705104; by ALAN W. WATTS.
These, I feel, are among some of the best books to start with after the one which you started with of course. Second type of Buddhist: again I would feel this person expresses a more general interest, but they are wanting to practice with others and networking with people. The Third group, This is where I feel the religious aspects go in play for you have to pick things like type, school, so on and so forth. This is where Buddhism moves out of being a Philosophy, and into a way of life. I formally take Refuge, meaning: I am a Buddhism, I support the ideals by being a part of an official Buddhist community.

[ ]Problems with Study[ ]
[ ] I was once explaining at CKs[ole Rockets] about the mistranslations of terms from Sanskrit and Pali into English (really British) by authors writing about Buddhism. Like Christianity and its many different faiths, Buddhist has many different schools of thought. With Buddhism, some have use two major types ,however today many are starting to use three forms or types:
[1]The Theravada school,
Whose name means "Doctrine of the Elders";
[2]The Mahayana, or "Great Vehicle" branch, Emphasizes
universal compassion and the selfless ideal of the bodhisattva;
[3]The Vajrayanar or "Diamond Vehicle" from Tibet
(Also referred to as Tantric Buddhism) shares many of the basic concepts of Mahayana, but also includes a vast array of spiritual techniques designed to enhance Buddhist practices.

[ ]We talked of some basic concepts, which the majority of the schools in Buddhism do accept. Other than text, rituals, gods, and so forth; one could say: Overall, There is little to no difference between Buddhism and any reasonable church or organization. All reasonable organizations have two underlying concepts: Woman and children First, in emergencies; and Polite Behavior needs to govern all actions and dealings. Shakyamuni Buddha was born Siddhartha Gautama and he is honored because he turned the Wheel of Dharma for this age of man. Sages come and sages go; few of them ever teach, much less set out to change the world.

[ ]Some basic history[ ]
[ ]Siddhartha Gautama, at the age of sixteen,
married Yasodhară Devi, daughter of Suppabuddha,
the Royal Master of Devadaha.
He lived in enjoyment of kingly pleasures in great magnificence.
His father wanting him only to learn what was needed to be the great ruler prophesied. His father having heard this prophesy when his son was a baby. This prophesy told of his becoming either one of the worlds greatest kings or one of the worlds greatest hierophant or holy teacher.
[Many years past, He is in his late twenties, and we pick up the story]
[ ]He was thus wholly given over to sensuous pleasure amidst pomp and splendors. Until one day, he came out to the royal pleasure grove for a garden feast and merry making accompanied by attendants. On the way to the grove, the sight of a decrepit, aged person gave him a shock and he turned back to his palace. On second occasion, he saw a sick and diseased person and he returned greatly alarmed. When he set forth for the third time, he was agitated in his heart on seeing a dead man and hurriedly retraced his steps. The alarm and agitation felt by the Bodhisattva are described in the Ariyapariyesana Sutra. One can easily understand the shock of a person in their 20s seeing these sights and understanding them for the first time.
[ ]Here are a few sections from this Sutra below that describes the Bodhisattva himself engaging memories while teaching his ignoble quests:
[ ]"Now Bhikkhus, . . . while I was only an unenlightened Bodhisattva, being myself subject to birth, I sought after what was also subject to birth; being myself subject to old age, I sought after what was also subject to old age. . . ."
[After three great emotional shocks and many tears, He came to a decision. One would say,]
[ ]"The most noble quest is to seek out what is not subject to old age, disease and death. Here, at this meditation centre, it is a matter for gratification that the devotees, monks and laymen, are all engaged in the noblest [of] quest- - -the quest for the unageing, the unailing and the deathless.
[end of quote]

[ ]To summarize: Born a Prince; Raised as a King; Married at 16; Left all at 29 for his quest; he recognized his enlightenment at around 35; choose not to be a saga but to explain and teach his understandings, Dharma. Some of the foundations of his vast knowledge begin with what are called, Three Marks of Existence: [1]Dukkha is the mental state of unsatisfactoriness; [2]Anicca is the physical concept of impermanence; [3]Anatta [or Anatman] is the nature of impersonality.

[ ]It seems that dukkha rises or is caused in humans by a realization in the truth of anicca for all things. Everything is constantly going through changes; like the weather, if you do not like it now just wait, for it will change. This realization of impermanence brings out the fears connected with anatta. Ones longing for atman/spirit/soul to be real/self actuating, or even better yet immortal/everlasting, but the knowledge or proofs we have are against it. This "Craving for Eternal Existence," according to the VISUDDHIMAGGA (The Path of Purification; ISBN 1928706002) is intimately connected with the so called Eternity Belief," i.e., the belief in an absolute, eternal, Ego entity persisting/existing independently of our body. We know this not to be the case for even the BIBLE talks of a second death or the spiritual death of which we all hope to escape. Here are some references from one of the scared Christian text, KJV. BIBLE: 01]Num.16:29&30; 02]Judg.16:16; 03]Job 07:15; 04]Eccl.3:18 19; *5]Mat.05:17&18; 06]Acts.3:23; 07]Rom.06:23; 08]Gal.03:10 21; 09]Gal.05:23; 10]Jas.01:15; 11]Rev.02:11; and 12]Rev.20:13&14.

[ ]It is this LOST or WANT which is the sadness, emptiness, or unsatisfactoriness- - -DUKKHA is really the best word. The Buddhism, I follow, called the Pure Land School seeks to have one accept/acknowledge that one has wants, and not place any fires of desire within them. The Buddha, Siddhartha Gautama, after his recognizing of enlightenment choose to teach his discovers in the form of the FOUR NOBLE TRUTHS, which are: [1]DUKKHA is real and exist within us.
[2]DUKKHA is suffering, rooted in all thoughts and desires that are tainted by the three poisons of ignorance/"the acting stupid and arrogant not uneducated", hated/anger/afraid, and envy/greed/one-upmanship.
[3]We can put an end to this suffering; this longing for substance. [4]The path that leads out of suffering is known as The Noble Eightfold Path. This practice is a cultivation of the "Ten Perfections." One could describe these as a practice of having correct manners and being overly polite.

[ ]I understand in Christianity, one becomes saved by FAITH. One is then cleanse of all sin and desire to sin, like a new born child. To keep from sinning again, one would practice similarity? You could say in Buddhism, the relationship between God and man is very personal, private, secretive, and to be guarded; or you could say, we hold ourselves responsible for the nature/effects of our actions [and how we affect the actions of others that we made/have contact with], and not some ghost or spirit. I have studied a legend about a Buddhist monk who steps back into a householder life named: Charaka the famous physician of both, King Kanishka and Asvaghosha.

[From chapter X, I quote:] Charaka:” . . . . Truth is eternal, but all actual beings, not even [to the exclusion of] the gods, are transient.” [note: By this, one sees we accept gods and other long/short lived beings as real, but all is as temporary as we.]

Kanishka added: “We mean God, not in the sense of Brahma, the principle of existence, nor of Ishvara, a personal Lord and manufacturer of universes, but God as goodness, as truth, as righteousness, as love? Does God in this sense exist or not? Is it a dream or a reality? What is it and how do we know of it?”

“You ask a question to answer which will take a book. But I shall be brief. Certainly, God in this sense is a reality. God, in this sense is the good law that, shapes existence, leading life step by step onward and upward toward its highest goal, enlightenment. Recognition of this law gives us light on the conditions of our existence so as to render it possible for us to find the right path; and we call it Dharmakaya, the body of the good law, . . . . It is the norm of all nature involving the bliss of goodness and the curse of wrong doing according to irrefragable causation.” . . . .

“Accordingly, a man is not a Buddha by birth, but he can become a Buddha by [realization of] Buddhahood,” said the king inquiringly.

“Exactly so,” replied Asvaghosha. “The highest truth is not a fabrication of the mind; the highest truth is eternal. Shakyamuni attained to Buddhahood, and there were many who saw him, yet they did not behold in him the Buddha; while now, after he has entered into Paranirvana, there are many who never saw him in the body, yet having attained [confidence] may truly be said to behold the Buddha, for the Buddha can [only] be recognized with the mind’s eye alone.”

“The Lord [Buddha] spoke not of God, because the good law that becomes incarnated in Buddhahood[, and it] is not a somebody, not an entity, not an ego, not even a ghost. As there is not a ghost soul, so there is not a ghost God.”

“Those who mortify their bodies,” continued Asvaghosha, “have not understood the doctrine. We are not ego souls. For that reason the thought of an individual escape, the salvation of our ego soul, is a heresy and an illusion. We all stand together and every man must work for the salvation of mankind. Therefore I love to compare the doctrine of the Buddha to a great ship or a grand vehicle, a Mahayana, in which there is room for all the multitudes of living beings and we who stand at the helm must save them all or perish with them.” . . . .

Asvaghosha shook his head: “No, my Brahman friend! The good law is supreme, and it is [as a fathers omnibeneficience with no limits that one can conceive]. It is the norm of existence, the standard of truth, the measure of righteousness; but that norm is not an Ishvara, neither Shiva, nor Brahma. Here is the difference between Ishvara and [The Law]: Ishvara is deified egotism; he demands worship and praise. [The Law] is love, he [as LAW] is free from the vanity of egoism and is only anxious for his children that they should avail themselves of the light and shun the darkness, that they should follow his advice and walk in the path of righteousness. Ishvara calls sin what is contrary to his will; he loves to be addressed in prayer and he delights in listening to the praises of his worshipers. Not so [The Law]. [The Law] cares not for prayer, is indifferent to worship, and cannot be flattered by praise, but the good law is thwarted when his children err; and [The Law] appears to be [wrapped] in sadness by the evil results of their mistakes; not for his sake for he is eternal and remains the same forevermore, but for the sake of the sufferings of all sentient creatures, for all creatures are his disciples; [The Law] guides them, teaches them, encompasses them. [The Law] is like a father unto them. So far as they partake of his nature, they are his children.”
[end of quote]

[ ]Thus by all religions with gods, I am EVIL. GOOD is defined by doing what the gods want. I, personality, define GOOD in a relationship with a natural understanding, this LAW of Existence, Dharma. I, myself, have reasonable morals and high ethics. Some would say all believes are equal; I would say they are correct, but Buddhism is not a belief. Buddhism is based on facts, conjectures, options, and Truths. One must be careful where the options blend with the conjectures; this has created different schools of thought, which are the different schools of Buddhism. I love learning the differences, and I understand many. Buddhism and mainstream Science are very near each other in the way their methods study and their thoughts reflect on things. To explain this better, One has just to read the Kalama Sutra at:
//www.buddhistinformation.com/the kalama sutra.htm

[I quote from section fifteen that says]"Therefore, [. . .], what was said thus, 'Come [your name]. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration,[. . .], when you yourselves know: "These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," [then] enter on and abide in them.'"

[ ]Hence for these reasons among others: This is BUDDHISM.
Pure Land Buddhism, it has several different schools of thought.




[-]Please forgive the wording and spelling:
I am NOT to be arrogant, and
NO, Not a Victim.
[-]
There are differences.
Any Universal Truth can be an individual truth, BUT
it is also true that:
Any individual truth which is true, is also an Universal Truth.

//www.sydney.au.emb-japan.go.jp/Culture/Jizo%20&%20Daruma.htm

Which do you display:

//www.amie.or.jp/daruma/Hakata.html

//www.japanese-doll.biz/item/auspicious-doll_18.html
//people.brandeis.edu/~eschatt/ImmortalWishes/jizo.html
[-]
You can call me, AL.
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[*] posted on 2-28-2005 at 07:13 PM


all i can say is HOLY SHIT how the **** can you expect someone to read that?! :banghead:



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[*] posted on 2-28-2005 at 07:15 PM


A fine collection of bad links and nonsensical gibberish :up:



Let's see if I can update my signature without...

Whoops.
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[*] posted on 2-28-2005 at 07:18 PM


ummmmmmmm it doesnt make any sense



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[*] posted on 2-28-2005 at 09:50 PM


Hey there's good info in there, guys.



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[*] posted on 3-3-2005 at 06:18 AM


Quote:
Originally posted by Leave it to Beaver
A fine collection of bad links and nonsensical gibberish :up:

This is not true. English may not be my first langauge, but the links work and the logic is correct- - -YES, you may have to put a little more afford than with a comic book, but this is not just for a laugh. You may just want a good joke, and this is not the grouping for that.




[-]Please forgive the wording and spelling:
I am NOT to be arrogant, and
NO, Not a Victim.
[-]
There are differences.
Any Universal Truth can be an individual truth, BUT
it is also true that:
Any individual truth which is true, is also an Universal Truth.

//www.sydney.au.emb-japan.go.jp/Culture/Jizo%20&%20Daruma.htm

Which do you display:

//www.amie.or.jp/daruma/Hakata.html

//www.japanese-doll.biz/item/auspicious-doll_18.html
//people.brandeis.edu/~eschatt/ImmortalWishes/jizo.html
[-]
You can call me, AL.
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alnair1
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[*] posted on 3-3-2005 at 06:31 AM


Quote:
Originally posted by Azure
Hey there's good info in there, guys.

[-]
THANK YOU, It looks like someone read it, and
do not just want to spray yellow water on it.
[-]
NO, really-I want to thank you cause there was a deal of work in getting the information out there in a logical form.
[-]
I really did not want to preach-JUST show some facts.




[-]Please forgive the wording and spelling:
I am NOT to be arrogant, and
NO, Not a Victim.
[-]
There are differences.
Any Universal Truth can be an individual truth, BUT
it is also true that:
Any individual truth which is true, is also an Universal Truth.

//www.sydney.au.emb-japan.go.jp/Culture/Jizo%20&%20Daruma.htm

Which do you display:

//www.amie.or.jp/daruma/Hakata.html

//www.japanese-doll.biz/item/auspicious-doll_18.html
//people.brandeis.edu/~eschatt/ImmortalWishes/jizo.html
[-]
You can call me, AL.
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[*] posted on 3-28-2005 at 02:21 PM


No, I say fair play to you. You obviosly puit a lot of effort into trying to educate people about Buddhism and all they do is take the piss. I read most of it, i skipped a few quotes, but I found it very interesting. It makes a lot more sense than chritianity or Islam, thats the truth!



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[*] posted on 4-16-2005 at 04:51 PM


c iv been think ing bout converting 2 buddism should i is it a good religion?
:o
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[*] posted on 4-20-2005 at 03:35 AM


so long!!!!

i'm a buddhist..bu i would never read it !!:no:




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