Everything that has no beginning has no end?
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Everything that has no beginning has no end?
Is this true for the universe?
Since in buddhism the universe has no beginning
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Originally posted by maggot:
yes, true for universes. when one universe do end, new universe is also born concurrently, hence the meaning of "no end".
Everything that has no beginning has no end?
Is this true for the universe?
Since in buddhism the universe has no beginning [/b]
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when one dies, unless u attain enlightenment, there is no end to rebirths.
where is the beginning and ending? -
Very good question indeedOriginally posted by marcteng:when one dies, unless u attain enlightenment, there is no end to rebirths.
where is the beginning and ending?
My own explaination
If crap please comment
We are from uncountable rebirths but there is a start point so we can end it in nirvana
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When explained in a relative manner, the Buddha taught that the current universe undergoes the four stages of Formation, Abiding, Destruction and Void. And then the next universe forms again, ad infinitum.Originally posted by maggot:Everything that has no beginning has no end?
Is this true for the universe?
Since in buddhism the universe has no beginning
But ultimately speaking, nothing ever had a beginning, and therefore nothing has an end. All there ever is, is change. There never was changing 'things'. -
If there never was birth, there will not be an end.Originally posted by maggot:Very good question indeed
My own explaination If crap please comment
We are from uncountable rebirths but there is a start point so we can end it in nirvana
Nirvana is merely the ending of ignorance, and seeing our true nature of no birth, no death.The Blessed One replied: My teaching of no-birth and no-annihilation is not like that of the philosophers, nor is it like their doctrine of birth and impermanency. That to which the philosophers ascribe the characteristic of no-birth and no-annihilation is the self-nature of all things, which causes them to fall into the dualism of being and non-being. My teaching transcends the whole conception of being and non-being; it has nothing to do with birth, abiding and destruction; nor with existence and non-existence. I teach that the multitudinous-ness of objects have no reality in themselves but are only seen of the mind and, therefore, are of the nature of Maya and a dream. I teach the non-existence of things because they carry no signs of any inherent self-nature. It is true that in one sense they are seen and discriminated by the senses as individualized objects; but in another sense, because of the absence of any characteristic marks of self-nature, they are not seen but are only imagined. In one sense they are graspable, but in another sense, they are not graspable.
~ Lankavatara SutraBecause of folly they do not understand that all things are like Maya, like the reflection of the moon in water, that there is no self-substance to be imagined as an ego-soul and its belongings, and that all their definite ideas rise from their false discriminations of what exists only as it is seen of the mind itself. They do not realize that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise.
~ Lankavatara Sutra -
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I find this very interesting part of Tao Te Ching, translated by David Hinton.
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Inhabit the furthest peripheries of emptiness and abide in the tranquil center.
There the ten thousand things arise, and in them I watch them return:
all things on and ever on each returning to its root.
Returning to the root is call tranquility,
tranquility is called returning to the inevitable unfolding of things,
returning to the inevitable unfolding of things is call constancy,
and to understand constancy is call enlightment.
Without understanding constancy, you stumble deceived.
But understanding constancy, you're all-embracing,
all-embracing and therefore impartial,
impartial and therefore imperial,
imperial and therefore heaven,
heaven and therefore Way,
Way and therefore enduring:
self gone, free of danger.
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So sayeth the Tao...Originally posted by concerned_man:I find this very interesting part of Tao Te Ching, translated by David Hinton.
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Inhabit the furthest peripheries of emptiness and abide in the tranquil center.
There the ten thousand things arise, and in them I watch them return:
all things on and ever on each returning to its root.
Returning to the root is call tranquility,
tranquility is called returning to the inevitable unfolding of things,
returning to the inevitable unfolding of things is call constancy,
and to understand constancy is call enlightment.
Without understanding constancy, you stumble deceived.
But understanding constancy, you're all-embracing,
all-embracing and therefore impartial,
impartial and therefore imperial,
imperial and therefore heaven,
heaven and therefore Way,
Way and therefore enduring:
self gone, free of danger.
* -
Thank you for sharing.. indeed an interesting verseOriginally posted by concerned_man:I find this very interesting part of Tao Te Ching, translated by David Hinton.
*
Inhabit the furthest peripheries of emptiness and abide in the tranquil center.
There the ten thousand things arise, and in them I watch them return:
all things on and ever on each returning to its root.
Returning to the root is call tranquility,
tranquility is called returning to the inevitable unfolding of things,
returning to the inevitable unfolding of things is call constancy,
and to understand constancy is call enlightment.
Without understanding constancy, you stumble deceived.
But understanding constancy, you're all-embracing,
all-embracing and therefore impartial,
impartial and therefore imperial,
imperial and therefore heaven,
heaven and therefore Way,
Way and therefore enduring:
self gone, free of danger.
*