is Buddhist knowledge same as wisdom
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Nonsense and off topic messages removed.
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it seems that you admit you have no "ren yuan " or diplomacy and tact to talk to people on Buddhadharma
What is "ren yuan" or diplomacy as an icchantika?
Hypocrite α¾ý×Ó
A person who pretends to have virtues, moral or religious beliefs, principles, etc., that he or she does not actually possess, esp. a person whose actions belie stated beliefs. -
Originally posted by Herzog_Zwei:
Face reality and stop selling "sutra" for a living....
Dharma must end because there was never any true dharma out there. It is all in you.
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Nonsense and off topic messages removed.
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Buddha admonish gambling.Originally posted by maggot:Yo Brother
Please put your skills to benefit everyone here so that they can be rich
What's the 4D and TOTO numbers for every draw for the year 2008?
Type it out in the thread
THANK YOU VERY MUCH Brother! -
Originally posted by Herzog_Zwei:
Why off topic messages removed?
[b]Nonsense and off topic messages removed.[/b]
What did you post?.... Herzog_Zwei -
IMHO, buddhist knowledge is very very different from wisdom. I think what you mean here is how much a person knows about Buddhism based on what one reads from Sutras. This will be the same as intelligence and intelligence is very different from Wisdom.
Wisdom, from what I understand is accumulated or acquired through practise. Reading from Sutras just provide us a basic understanding but practising puts a person into a deeper level of understanding. Just like Math, one will understand through reading. But a deeper level comes from practising.
I think most pple will know the following flow:
Ethical Discipline --> Peaceful serenity --> Wisdom
And the first thing, Ethical Discipline already told us that the answer is through practising, stablize the mind to attain peaceful serenity (samadhi in most cases) and then one will able to see the ultimate reality... which is through Wisdom.
And about the Divine Eye thingy, it is not even Wisdom yet. And even to attain this feat, one will have to practise first.
This is MY 1.99cents comments. -
Originally posted by Ser~pent:Why off topic messages removed?
What did you post?.... Herzog_ZweiDharma must end because there was never any true dharma out there. It is all in you.
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I posted the truth.Originally posted by Ser~pent:Why off topic messages removed?
What did you post?.... Herzog_Zwei -
not the same.
But i think it is still pretty cool to have buddhism knowledge.
Walk the path of noble eightfold path and one day you will reach your destination. -
Originally posted by Herzog_Zwei:I posted the truth.
And the truth shall set you free from edit; "Superstitious,nonsense, extreme teachings!"
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Amen to that...Originally posted by Ser~pent:And the truth shall set you free from " nonsense Superstitious" teachings
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the reason why I post this thread is 2 many people, you and me included, and many others, are merely reading/studying without really practising. how many can safely say he/she is observing 5 precepts faithfully.
dun say layfollowers, i once saw a monk venting his anger on one of the volunteer at a temple and that monk has been a monk for 20-30 years.
Buddha already said, if dun practise, wont benefit from the dhamma here and now. -
Originally posted by marcteng:the reason why I post this thread is 2 many people, you and me included, and many others, are merely reading/studying without really practising. how many can safely say he/she is observing 5 precepts faithfully.
dun say layfollowers, i once saw a monk venting his anger on one of the volunteer at a temple and that monk has been a monk for 20-30 years.
Buddha already said, if dun practise, wont benefit from the dhamma here and now.
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Hmm, I disagree to that. Cos he might be knowingly giving a valueable lesson to the volunteer. There are many ways to give advice or imparting a lesson due to the many different types of people.Originally posted by marcteng:the reason why I post this thread is 2 many people, you and me included, and many others, are merely reading/studying without really practising. how many can safely say he/she is observing 5 precepts faithfully.
dun say layfollowers, i once saw a monk venting his anger on one of the volunteer at a temple and that monk has been a monk for 20-30 years.
Buddha already said, if dun practise, wont benefit from the dhamma here and now. -
Dharma ending age is in singapore liao -
There is no beginning nor an end.Originally posted by Ser~pent:Dharma ending age is in singapore liao -
If a person couldn't apply dharma in reality daily life, that's an end!Originally posted by marcteng:There is no beginning nor an end. -
there are no person to speak of, so where is that end?Originally posted by Ser~pent:If a person couldn't apply dharma in reality daily life, that's an end! -
If dharma is ending, but not yet ended, all the more we should cherish our opportunity right now and uphold the dharma.Originally posted by Ser~pent:Dharma ending age is in singapore liao If a person couldn't apply dharma in reality daily life, that's an end!
But there are still practitioners who practice dharma in their daily lives. -
Originally posted by marcteng:there are no person to speak of, so where is that end?
So in reality of buddhadharma, ..mmm...actually there is no such thing as "rebirth" lor......since there is no " a person" in you!
Separate existences....something like that
"poltergeist effect" aka "life or energy cloning" aka " karmic seeds forward" is a form of psychokinesis generated by a living human mind...will continue until the energy embedded disperses.Human is work like generator!
http://en.wikipedia.org/wiki/Poltergeist#Examples -
So sad rite...how i wish to be borned in thailandOriginally posted by An Eternal Now:If dharma is ending, but not yet ended, all the more we should cherish our opportunity right now and uphold the dharma. -
I think wherever you are born it's still the same -- there will be the bad side and the good side.Originally posted by Ser~pent:So sad rite...how i wish to be borned in thailand
In Thailand, Buddhism is corrupt in many places, corrupt by money and so on, mixed with superstitions and no longer teach true dharma and practice. But there are also enlightened beings, arhats, in modern days (i.e. today) that still live and teach dharma... especially in the Thai forest tradition.
Similarly there are sincere practitioners, enlightened ones, who still live in Singapore, along with others who aren't practicing. There's a mix of both sides.
As long as you are sincere in your practice, with an intense desire for truth and liberation... your practice will certainly come to fruition. -
Marcteng is talking about ultimate reality as in Anatta (no-self), but I think his usage of Anatta here is a bit irrelevant.Originally posted by Ser~pent:So in reality of buddhadharma, ..mmm...actually there is no such thing as "rebirth" lor......since there is "no you", "no I" or " a person" !
Separate existences....something like that
"poltergeist effect" aka "mind cloning" is a form of psychokinesis generated by a living human mind...will continue until the energy embedded disperses.
http://en.wikipedia.org/wiki/Poltergeist#Examples
But nevertheless I must explain how rebirth can occur without an agent or a soul-entity.
As I wrote previously,Birth and rebirth happens, but not the reincarnation of a soul. Becoming happens all the time, but there is no 'what' or 'who' that becomes. There is simply arising and subsiding, self1, self2, self3, self4, 'self' conventionally meant to be mental and karmic factors, but never is there a fixed self or owner of those factors to be found.
As Thusness wrote three years ago trying to explain certain texts,
Life (Self) is nothing other than the continuous flow of the Now Moment.
The Now Moment ceases as it arises. This moment must completely ceased
and serves as the CAUSE for the next moment to arise.
Therefore Self is a process of series Self1, Self2, Self3, Self4, Self5, Self6...etc
A fixed entity 'Self' does not exist, what really exists is a momentary Self.
Under deep meditation, one is able to observe and sense the karmic and mental factors from moment to moment,
it is these factors that are succeeded from moment to moment and life and life but not a fixed entity.
When the karmic and mental factors subsides, it is known as "The True and Only (and Inherently egoless) Conscious Light (Itself)".
(update a month ago):
After cycles of refining and stabilizing non-dual experiences,
karmic propensity too reveals itself as the One Reality.
Momentum arises spontaneously and subsides instantaneously,
and never never obscures its own luminosity.
Equally empty in essence and clear in nature,
It is the clear light manifesting as propensities.
If any non-dualist finds difficulty in sustaining non-dual experiences,
this the pathless path of 'sustained and uninterrupted' clarity. -
In another post:
Originally posted by An Eternal Now:
The question 'what' or 'who' is exactly pointed out by Buddha to be irrelevant, false from the beginning.
In other words -- the question cannot be asked that way, because to say 'what' or 'who' presumes there must be an existent entity or self behind rebirth, but in reality no such entity can be found. In Buddhism, there is no such thing as an existing soul or atman that 'passes on' to the next life.
Rather, the Buddha say, it should be correctly asked 'Why', or "With what as condition is there birth?'
And the answer for that is very simple. There is birth, i.e. suffering, because of affliction and action. As long as the aggregates are afflicted, afflicted aggregates will continue to be appropriated.
And the primary affliction/delusion is the conceit of 'I am', and this is the '7th Consciousness', and it is this conditioned by the karmic propensities of the 8th Consciousness that drives rebirth.
In Madhyamaka it is explained there is birth because of the innate self-grasping "I am" appearing to the afflicted mind. It is asserted that what appropriates birth in a new series of aggregates is the mental habit "I am." That "I am" is baseless, has no correspondence in the aggregates or seperate from them or in any one of them, just as a car is not found in its parts, seperate from them, or in any one of the parts. Nevertheless, the imputation "car" allows us to use cars effectively. Likewise, the mental habit "I am" is proper as both the agent of action and the object upon which it ripens even though it is basically unreal and has no basis in the aggregates, outside the aggregates, or in any one of them, but allows us to treat the aggreates as a nominally designated "person".
But to be more technical, the Buddha taught the 12 Dependent links of Origination which is founded on the principle of Dependent Arising.
Note how in each case the Buddha rejects the question of 'Who' or 'What' as an assumption that is fundamentally wrong, and insteads, inform the questioner of what he ought to have asked: "With what as condition...?" and finally "With what as condition is there birth?" (note that birth = 'becoming' in Pali terms)
The full sutra is here:
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.012.nypo.html
[b]Phagguna Sutta
"There are, O monks, four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four? Edible food, coarse and fine; secondly, sense-impression; thirdly, volitional thought; fourthly, consciousness."
After these words, the venerable Moliya-Phagguna addressed the Exalted One as follows:
"Who, O Lord, consumes1 the nutriment consciousness?"
"The question is not correct," said the Exalted One. "I do not say that 'he consumes.'2 If I had said so, then the question 'Who consumes?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be: 'For what is the nutriment consciousness (the condition)?'3 And to that the correct reply is: 'The nutriment consciousness4 is a condition for the future arising of a renewed existence;5 when that has come into being, there is (also) the sixfold sense-base; and conditioned by the sixfold sense-base is sense-impression.'"6
"Who, O Lord, has a sense-impression?"
"The question is not correct," said the Exalted One.
"I do not say that 'he has a sense-impression.' Had I said so, then the question 'Who has a sense-impression?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of sense-impression?' And to that the correct reply is: 'The sixfold sense-base is a condition of sense-impression, and sense-impression is the condition of feeling.'"
"Who, O Lord, feels?"
"The question is not correct," said the Exalted One. "I do not say that 'he feels.' Had I said so, then the question 'Who feels?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of feeling?' And to that the correct reply is: 'sense-impression is the condition of feeling; and feeling is the condition of craving.'"
"Who, O Lord, craves?"
"The question is not correct," said the Exalted One. "I do not say that 'he craves.' Had I said so, then the question 'Who craves?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of craving?' And to that the correct reply is: 'Feeling is the condition of craving, and craving is the condition of clinging.'"
"Who, O Lord, clings?"
"The question is not correct," said the Exalted One, "I do not say that 'he clings.' Had I said so, then the question 'Who clings?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of clinging?' And to that the correct reply is: 'Craving is the condition of clinging; and clinging is the condition of the process of becoming.' Such is the origin of this entire mass of suffering.7
"Through the complete fading away and cessation of even these six bases of sense-impression, sense-impression ceases;8 through the cessation of sense-impression, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, clinging ceases; through the cessation of clinging, the process of becoming ceases; through the cessation of the process of becoming, birth ceases; through the cessation of birth, old age, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of suffering."[/b]