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Originally posted by rokkie:
Kama Sutra has nothing to do with tantra.==============================
i don't want debate about whether kama sutra is part of tantra,or part of hinduism.
but if you search tantra in google ,it will lead you to a lot of websites on sexual technique ,and kama sutra.
and about the spelling ,i used to use karma sutra,or it should be kama sutra?
Kama Sutra is not a Buddhist text at all, neither is it a Hindu text, or part of Hindu tantra, it is simply a text used by Indian society at that time. It is not a religious text. There is no tantric component at all in that text. The author of the text V�tsy�yana comes from the Carvaka tradition, which is an atheistic and materialistic school of thought. More info: http://en.wikipedia.org/wiki/Kama_Sutra
Of course, you can never trust google on these matters -- the word "tantra" is so misunderstood and distorted today that most people have a completely wrong idea of what tantra is about and often mix them up with techniques to enhance sex. Tantra is not a technique to enhance sex, but transform passion into wisdom.That is why when searching information for tantra, you need to search from reliable sources and from proper lineages.
p.s. Kama = desire. Karma = action. Both are very different. Bad karma and good karma means bad and good action which will result in different fruition. So it is called kama sutra, not karma sutra.
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Originally posted by rokkie:
unfortunately i am a smoker too,and buddhism put no against smoking.the four noble ,so far as i know is 苦é�“，ç�é�“，集é�“，what so ever ,cannot remember ,i think buddhism do not mean to avoid human desire ,but it's 清净法，he say a lot of desire are just delusion ,as long as you avoid delusion,you heart will be peaceful and some desire will not raise up,but.....when it raise up do not control or surpress them,just go natrually.When you said buddhism is against sexuality ,it's somehow right .but don't forget that ,don't push it ,if u cannot take it ,just let go ,if you cannot avoid the sexual desire ,it's just because ,å› ç¼˜ ä¸�够，so don't push it .avoid desire it's like neo-confucius ,which also teach å˜å¤©ç�†ï¼Œç�人欲，but it have been proved it's a big mistake through out the history.
For the tantra thing ,i do'nt want to discuss about it ,it's part of 密宗。As you cannot deny the exsitance of karma sutra ,it's ancient wistom,to make you life better maybe in a secular manner
Hi rokkie,
男女å�Œä¿®ä¸�是清é�™æ³•ã€‚å› ä¸ºé�žä½›æ³•ã€‚sorry I keep harping on this( sorry to AEN for 'hijacking' this thread
), but I just feel that there may be some beginners or non- Buddhists reading what u wrote on this particular topic in BWB and would get confused or led astray. It is dangerous as it is a fact that there are many out there who r interested in such practises and believed wrongly that Buddhism advocates this. I think if we r not sure of certain important info or field, we should be mindful of what we write in a public forum like this.Buddhism is not against sexuality. Buddhism is not a cult. Through Buddhism practice, one could understand, among other things, what is sexuality and thus change one's life for the better.
Speaking of ‘letting go’ ，this is is a over-used phrase. Many of us don't really understand by what "letting go" actually means.
When desires ( in this case, I think u refer to sexual desires) rises up, u said 'don't suppress it, just let it go.' I think when we say don't suppress such thoughts, it means we should first be mindful or realise that this thought is coming up, then from where and by how this thought is coming; in the process of simply "seeing" this pattern of thought arising, we would be able to realise its insignificant and it would then subsides and we will natually let go. If we skip this awareness, then "leting go" becomes just a excuse to indulge in whatever we desire. 这是纵欲，�是放下，更�是�缘。
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Originally posted by An Eternal Now:
Kama Sutra is not a Buddhist text at all, neither is it a Hindu text, or part of Hindu tantra, it is simply a text used by Indian society at that time. It is not a religious text. There is no tantric component at all in that text. The author of the text V�tsy�yana comes from the Carvaka tradition, which is an atheistic and materialistic school of thought. More info: http://en.wikipedia.org/wiki/Kama_Sutra
Of course, you can never trust google on these matters -- the word "tantra" is so misunderstood and distorted today that most people have a completely wrong idea of what tantra is about and often mix them up with techniques to enhance sex. Tantra is not a technique to enhance sex, but transform passion into wisdom.That is why when searching information for tantra, you need to search from reliable sources and from proper lineages.
p.s. Kama = desire. Karma = action. Both are very different. Bad karma and good karma means bad and good action which will result in different fruition. So it is called kama sutra, not karma sutra.
Tks for this important clarification and information. It is absolutely neccessary.
It would be nice that maybe next time, you can post on the topic of " letting go" or "go with the flow". Then we can all learn in the correct way.
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Originally posted by An Eternal Now:
Kama Sutra is not a Buddhist text at all, neither is it a Hindu text, or part of Hindu tantra, it is simply a text used by Indian society at that time. It is not a religious text. There is no tantric component at all in that text. The author of the text V�tsy�yana comes from the Carvaka tradition, which is an atheistic and materialistic school of thought. More info: http://en.wikipedia.org/wiki/Kama_Sutra
Of course, you can never trust google on these matters -- the word "tantra" is so misunderstood and distorted today that most people have a completely wrong idea of what tantra is about and often mix them up with techniques to enhance sex. Tantra is not a technique to enhance sex, but transform passion into wisdom.That is why when searching information for tantra, you need to search from reliable sources and from proper lineages.
p.s. Kama = desire. Karma = action. Both are very different. Bad karma and good karma means bad and good action which will result in different fruition. So it is called kama sutra, not karma sutra.
AEN， I know that you like to distort facts. The word "Sutra" is not necessary a word from pure Buddhist origin. The idea of reincarnation is not the sole idea from Buddhism but also shared by Hinduism. Technically, it is meant to be a an important text.
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Originally posted by Herzog_Zwei:
AEN， I know that you like to distort facts. The word "Sutra" is not necessary a word from pure Buddhist origin. The idea of reincarnation is not the sole idea from Buddhism but also shared by Hinduism. Technically, it is meant to be a an important text.
I never said "sutra" is of Buddhist origin. I was clear that kama sutra is NOT a Buddhist sutra.
And who is talking about reincarnation here? Dunnu what you talking about.
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BTW Buddhism doesnt teach reincarnation, which means reincarnation of a permanent soul. (Hindu teaching)
Buddhism teaches rebirth, means rebirth due to dependent origination/causality, without passing on of a soul or a fixed self. Just a process of conditioned consciousness arising.
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rebirth for buddhism not reincarnation .
haha
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Originally posted by An Eternal Now:
BTW Buddhism doesnt teach reincarnation, which means reincarnation of a permanent soul. (Hindu teaching)
Buddhism teaches rebirth, means rebirth due to dependent origination/causality, without passing on of a soul or a fixed self. Just a process of conditioned consciousness arising.
Just to add that there is no eternal soul in Buddhism. -
Originally posted by Isis:
Just to add that there is no eternal soul in Buddhism.Yes and not only is there no eternal soul, none of us have an existing self.
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.~ Thusness -
We only have immaterial world.
http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html
The Immaterial World (arupa-loka)
Realm Comments Cause of rebirth here (31)Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva) The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings. Fourth formless jhana (30)Nothingness (akiñcaññayatanupaga deva) Third formless jhana (29)Infinite Consciousness (viññanañcayatanupaga deva) Second formless jhana (28)Infinite Space (akasanañcayatanupaga deva) First formless jhanahttp://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html -
What do you mean by "We only have immaterial world."
There is also the form and sensual planes.
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From my view,
There are two kinds of state in immaterial
1)One has only body and no mind
2)One has only mind state and no body.
.So Deva there cannot sense the signal coming from six sense doors.
They cannot see Buddha and cannot listen Dhamma anymore because they don't have both body and mind.
In pali ,their life is about 16000 worlds.(1 world means time taken between our earth given brith and death).
We can say that they don't have suffering for 16000 worlds if compared with (31-4)27 abodes.But it is not ture if compared with Nibbana.After 16000 worlds, the Deva there disappear body ormind state, they have to go through one of 31 abode (cycle of arising and perishing of lifes.(birth and death)).In Buddha biography,One hermit who has the supernatural power visited to the palace where Buddha is born. The father of Buddha (King) brought his son to this hermit and asked his son(prince) to pay homage to this hermit. The prince who will be come Buddha in the future never pay homage to this hermit .He fly and stay on the head of hermit. At the time, hermit became crying and laughing.The king ask the hermit for reasons of crying and laughing. The hermit is crying for he cannot listen the prince's Dhamma anymore when the prince become Gautama Buddha because he hermit saw his next life is in one of the immaterial world.The hermit is laughing for Gautama Buddha will save the devas, Brahma ,human beings,etc from 27 abodes (31-4) to Nibbana.Arahart cannot see who has only mind state in immaterial world.
If I have the time, I will explain what is the main different knowledge between Hermit and Buddha
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Originally posted by sofital:
From my view,
There are two kinds of state in immaterial
1)One has only body and no mind
2)One has only mind state and no body.
.So Deva there cannot sense the signal coming from six sense doors.
They cannot see Buddha and cannot listen Dhamma anymore because they don't have both body and mind.
In pali ,their life is about 16000 worlds.(1 world means time taken between our earth given brith and death).
We can say that they don't have suffering for 16000 worlds if compared with (31-4)27 abodes.But it is not ture if compared with Nibbana.After 16000 worlds, the Deva there disappear body ormind state, they have to go through one of 31 abode (cycle of arising and perishing of lifes.(birth and death)).In Buddha biography,One hermit who has the supernatural power visited to the palace where Buddha is born. The father of Buddha (King) brought his son to this hermit and asked his son(prince) to pay homage to this hermit. The prince who will be come Buddha in the future never pay homage to this hermit .He fly and stay on the head of hermit. At the time, hermit became crying and laughing.The king ask the hermit for reasons of crying and laughing. The hermit is crying for he cannot listen the prince's Dhamma anymore when the prince become Gautama Buddha because he hermit saw his next life is in one of the immaterial world.The hermit is laughing for Gautama Buddha will save the devas, Brahma ,human beings,etc from 27 abodes (31-4) to Nibbana.Arahart cannot see who has only mind state in immaterial world.
If I have the time, I will explain what is the main different knowledge between Hermit and Buddha
I see what you're saying... but why is it "we only have immaterial world"? As we all know there is the immaterial/formless planes of existence, the material/form planes of existence, as well as the desire/sensuous planes of existence.
Also anyway just wondering how is this related to this topic
But anyway thanks for sharing the story.
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Originally posted by An Eternal Now:
I never said "sutra" is of Buddhist origin. I was clear that kama sutra is NOT a Buddhist sutra.
And who is talking about reincarnation here? Dunnu what you talking about.
I am drawing an analogy lah... Hinduism also talk about reincarnation(rebirth) too. -
Originally posted by Herzog_Zwei:
I am drawing an analogy lah... Hinduism also talk about reincarnation(rebirth) too.Drawing an analogy to point out what? I still don't understand what has your reply got to do with this topic.
Anyway, Hinduism being a teaching of Eternalism (eternalism of of Atman/Brahman/Self), teaches reincarnation as being the continuation/persisting nature of the soul. The Hindu yogis too have memories of past lives, but because they have not realised no-self, they misinterprete that experience to be due to the continuation of an eternal atman. For Buddhists, the nature of past life memories are correctly understood without relating to the notion of an eternal soul.
In Buddhism, the teachings of Emptiness is the middle way beyond all extremes -- existence and non-existence, eternalism and nihilism, and so on. All extremes includes: "Whether it is the view of this personality/ego and when I die it's gone (nihilism) and the other extreme view, all there is, is this Atman, an eternal soul that is unchanging (eternalism)."
In Buddhism, there is no separate self, for life is only a process of causal, interdependent, 'flickering' (subsides as it arises) moment-to-moment conditioned arisings of the 5 skhandas, and which no separate self can be found in or apart from it -- no experiencer is experiencing those manifestation, for all manifestation are empty and self-luminous, which means the knowingness is expressing itself through those conditioned (and hence empty) manifesting/appearing phenomenality in our field of experience and hence there is no persisting/existing center of experience which can persist/exist, as separate from the transiency of experienced. For in truth there is simply seeing/seen inseparable without seer, hearing/heard inseparable without hearer, thinking/thought inseparable without thinker, empty and self-luminous.
Thus there is no self which can pass on even from one moment to the next, let alone for life after life, for there is no self, only empty (but vividly appearing) conditioned flickering manifestation. But this also has nothing to do with the view of nihilism that the "self" that we are annihilates upon death, as all along there is no "self", but when causes and conditions are present, manifestation/appearances (of the 12 interdependent links of origination) will arise (appear), including the appearances of birth and death though ultimately empty.
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Originally posted by An Eternal Now:
I see what you're saying... but why is it "we only have immaterial world"? As we all know there is the immaterial/formless planes of existence, the material/form planes of existence, as well as the desire/sensuous planes of existence.
Also anyway just wondering how is this related to this topic
But anyway thanks for sharing the story.
Before Gautama become Buddha, there is only Samatha meditation in the hermit.
Their destination is to attain eight lokiya-samapatti.After they pass away, they will
go to one of the fine material world depending on level of Jhana.But Some hermit
who attain the eight lokiya-samapatti and fourth jhana practice the another one of
two methods . First method is to hate the body and find the fault in the body.
Second method is to hate the mind or soul in the body and find the fault of mind or
soul. After they pass away, they go to immaterial world.
By continually fixing the mind with this neighbourhood concentration on the counterpart-image the mind reaches a state as if it sinks into the object and remains fixed in it. This state of fixedness and steadiness of mind is known as ‘appanÄ�-samÄ�dhi’ (attainment concentration). There are four kinds of this ‘appanÄ�-samÄ�dhi’ viz. (a) the first jhÄ�na, (b) the second jhÄ�na, (c) the third jhÄ�na, and (d) the fourth jhÄ�na.
There are two types of meditation:–
1. Samatha-kammaá¹á¹hÄ�na, and
2. VipassanÄ�-kammaá¹á¹hÄ�na.
1. The practice of Samatha-kammaá¹á¹hÄ�na will develop the mental states of
eight lokiya-sam�patti (mundane attainments) consisting of the four rūpajh�nas
and four rūpa-jh�nas. Repeated exercise of these jh�nic states will bring
forth the following:–
a) Iddhividha-abhiññÄ� ― Power to become manifold from being one, and
from being manifold to become one again. Power to pass without obstruction
through walls and mountains, just as if through the air. Power to walk on water
without sinking, as if on the earth. Power to dive into the earth and rise up again,
just as if in the water. Power to float cross-legged through the air, just as a
winged bird. Power to touch the sun and moon with the hand.
b) Dibbasota-abhiññÄ� ― Celestial ear, the power to hear sounds both
heavenly and human, far and near.
c) Cetopariya-abhiññÄ� ― Power to know the mind of others.
d) PubbenivÄ�sa-abhiññÄ� ― Power to recollect the incidents of one's past
existences.
e) Dibbacakkhu-abhiññÄ� ― Celestial eye, the power to see all material
forms and colours, whether far off or near, whether great or small.Yet the possession of these attributes will not bring freedom from the ills of
life:– old age, death etc. On death with the jhÄ�nic states remaining fully intact, a
person may be born in the relative plane of Brahma world where the life-span
lasts for one world-cycle or two, four, eight etc. as the case may be. At the end of
his life-span he will die and be reborn either in the deva or human world, where
he, just as others, suffers the ills of life of old age, death etc. Often owing to
unfavourable circumstances he may be reborn in one of the four lower worlds
and live in utmost suffering and misery. It is therefore evident that the practice
of Samatha-kammaá¹á¹hÄ�na alone will not be a guarantee of absolute freedom
from the ills of life.http://www.mediafire.com/?4uyttgtjbxm
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Originally posted by sofital:
Before Gautama become Buddha, there is only Samatha meditation in the hermit.
Their destination is to attain eight lokiya-samapatti.After they pass away, they will
go to one of the fine material world depending on level of Jhana.But Some hermit
who attain the eight lokiya-samapatti and fourth jhana practice the another one of
two methods . First method is to hate the body and find the fault in the body.
Second method is to hate the mind or soul in the body and find the fault of mind or
soul. After they pass away, they go to immaterial world.
By continually fixing the mind with this neighbourhood concentration on the counterpart-image the mind reaches a state as if it sinks into the object and remains fixed in it. This state of fixedness and steadiness of mind is known as ‘appanÄ�-samÄ�dhi’ (attainment concentration). There are four kinds of this ‘appanÄ�-samÄ�dhi’ viz. (a) the first jhÄ�na, (b) the second jhÄ�na, (c) the third jhÄ�na, and (d) the fourth jhÄ�na.
There are two types of meditation:–
1. Samatha-kammaá¹á¹hÄ�na, and
2. VipassanÄ�-kammaá¹á¹hÄ�na.
1. The practice of Samatha-kammaá¹á¹hÄ�na will develop the mental states of
eight lokiya-sam�patti (mundane attainments) consisting of the four rūpajh�nas
and four rūpa-jh�nas. Repeated exercise of these jh�nic states will bring
forth the following:–
a) Iddhividha-abhiññÄ� ― Power to become manifold from being one, and
from being manifold to become one again. Power to pass without obstruction
through walls and mountains, just as if through the air. Power to walk on water
without sinking, as if on the earth. Power to dive into the earth and rise up again,
just as if in the water. Power to float cross-legged through the air, just as a
winged bird. Power to touch the sun and moon with the hand.
b) Dibbasota-abhiññÄ� ― Celestial ear, the power to hear sounds both
heavenly and human, far and near.
c) Cetopariya-abhiññÄ� ― Power to know the mind of others.
d) PubbenivÄ�sa-abhiññÄ� ― Power to recollect the incidents of one's past
existences.
e) Dibbacakkhu-abhiññÄ� ― Celestial eye, the power to see all material
forms and colours, whether far off or near, whether great or small.Yet the possession of these attributes will not bring freedom from the ills of
life:– old age, death etc. On death with the jhÄ�nic states remaining fully intact, a
person may be born in the relative plane of Brahma world where the life-span
lasts for one world-cycle or two, four, eight etc. as the case may be. At the end of
his life-span he will die and be reborn either in the deva or human world, where
he, just as others, suffers the ills of life of old age, death etc. Often owing to
unfavourable circumstances he may be reborn in one of the four lower worlds
and live in utmost suffering and misery. It is therefore evident that the practice
of Samatha-kammaá¹á¹hÄ�na alone will not be a guarantee of absolute freedom
from the ills of life.http://www.mediafire.com/?4uyttgtjbxm
I wouldn't say that the way to the formless jhanas is through hating the body, because hating simply creates more mental resistance and mental noise. There are lots of people who don't like their body due to sickness, or other things (e.g. the body is too fat, etc), but it does not mean they are anywhere near a particular jhana. But 'finding faults with the body' if they help in lessening one's attachment to the body may help, as the Buddha himself have recommended on contemplating on the body's various impurities -- as long as it does not turn into a kind of negative resistance/aversion such as 'hatred for the body' which will then again be more mental disturbance than help.
So it's not 'hating the body' that is the key to the 4 formless samatha jhanas, but rather diverting the focus of attention away from bodily sensations, into a particular formless quality as one's meditation object -- such as space, consciousness, nothingness, and neither perception nor non-perception. Taking these as their (formless) meditation objects, they solidify these objects and wholeheartedly focus/concentrate to the point of one-pointedness leading to complete absorption (jhana).
BUT... as you have rightly said, samatha (which is found in most religions) by itself cannot lead to liberation, insight or enlightenment. They lead to prolonged altered states of consciousness or mental absorptions, sometimes immersed in long periods of bliss or certain profound mental qualities. But these states by itself does not bring about insights or awakening.
What the Buddha taught however, the way of Insight (aka Vipassana/Vipashyana) is peculiar to Buddhism and brings about awakening, insights, enlightenment, liberation. That is through mindfulness/bare awareness of momentary experiences from the 6 senses and thus experiencing (and not merely labelling or concluding) and realising directly the true nature of these sensations. While Samatha is the meditation on a concept (a mental state or object solidified and fixated, thus illusory), Vipassana/Vipashyana/Insight-Practice is meditation on the ultimate reality of our direct experience. Hence we can see through the illusions of the duality of subject and object, the notion of a separate self/perceiver, experience and realise all sensations as self-luminous (the isness/suchness of all phenomenality, the expressions of 'knowingness', 'awareness' without a separate observer), flickering (subsiding as it arises), unsatisfactory, interdependent (dependently arisen), empty appearances.
About the differences between Samatha/Shamatha (Concentration) and Vipassana/Vipasshyana (Insight):
...There is a lot of confusion on the differences between concentration practices and insight practices. This may be caused in part by the “Mushroom Factor,” or may be due in part to other factors, such as concentration practice being easier than insight practices and distinctly more pleasant most of the time. Concentration practices (samatha or samadhi practices) are meditation on a concept, an aggregate of many transient sensations, whereas insight practice is meditation on the many transient sensations just as they are. When doing concentration practices, one purposefully tries to fix or freeze the mind in a specific state, called an “absorption,” “jhana” or “dyana.” While reality cannot be frozen in this way, the illusion of solidity and stability certainly can be cultivated, and this is concentration practice.
Insight practices are designed to penetrate the Three Illusions of permanence, satisfactoriness and separate self so as to attain freedom. (N.B., the illusion of satisfactoriness has to do with the false sense that continuing to mentally create the illusion of a separate, permanent self will be satisfactory or helpful, and is not referring to some oppressive and fun-denying angst trip). Insight practices (various types of vipassana, dzogchen, zazen, etc.) lead to the progressive stages of the progress of insight. Insight practices tend to be difficult and somewhat disconcerting, as they are designed to deconstruct our deluded and much cherished views of the world and ourselves, though they can sometimes be outrageously blissful for frustratingly short periods....
~ Daniel Ingram/Dharma Dan -
The key to the 4 formless samatha jhanas, but rather diverting the focus of attention away from bodily sensations, into a particular formless quality as one's meditation object -- such as space, consciousness, nothingness, and neither perception nor non-perception. This is right.At this point, I have difficulities to translate it. How to say? I 'm looking for words to describe more meaningful.
They prefer to look for outside space and nothing from the body and mind because they dislike or hate to see the body or mind. 1 and 2 is one pair and 3 and 4 is another one pair.
1)space,
2)consciousness,
3)nothingness, and
4)neither perception nor non-perception
To get from step 1 to step 2, one need to find the fault and dislike of step 1, remove the space name memory in the mind to get step 2.
To get from step 3 to step 4 one need to find the fault and dislike of step 3 and remove the nothingness name memory in the mind to get step 4.
If there is anything wrong, correct it. I translate it to nearest answer.
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Originally posted by sofital:
The key to the 4 formless samatha jhanas, but rather diverting the focus of attention away from bodily sensations, into a particular formless quality as one's meditation object -- such as space, consciousness, nothingness, and neither perception nor non-perception. This is right.At this point, I have difficulities to translate it. How to say? I 'm looking for words to describe more meaningful.
They prefer to look for outside space and nothing from the body and mind because they dislike or hate to see the body or mind. 1 and 2 is one pair and 3 and 4 is another one pair.
1)space,
2)consciousness,
3)nothingness, and
4)neither perception nor non-perception
To get from step 1 to step 2, one need to find the fault and dislike of step 1, remove the space name memory in the mind to get step 2.
To get from step 3 to step 4 one need to find the fault and dislike of step 3 and remove the nothingness name memory in the mind to get step 4.
If there is anything wrong, correct it. I translate it to nearest answer.
I see what you're saying... I don't think 'hatred' is the correct word, more like a relinquishing/abandoning/dropping and transcending of a previous state rather than delighting in them or clinging to them. One traverses the progressive stages of jhanas by abandoning the previous one. But I'm not sure what is the word Buddha used.
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Originally posted by cycle:
Hi rokkie,
男女å�Œä¿®ä¸�是清é�™æ³•ã€‚å› ä¸ºé�žä½›æ³•ã€‚sorry I keep harping on this( sorry to AEN for 'hijacking' this thread
), but I just feel that there may be some beginners or non- Buddhists reading what u wrote on this particular topic in BWB and would get confused or led astray. It is dangerous as it is a fact that there are many out there who r interested in such practises and believed wrongly that Buddhism advocates this. I think if we r not sure of certain important info or field, we should be mindful of what we write in a public forum like this.Buddhism is not against sexuality. Buddhism is not a cult. Through Buddhism practice, one could understand, among other things, what is sexuality and thus change one's life for the better.
Speaking of ‘letting go’ ，this is is a over-used phrase. Many of us don't really understand by what "letting go" actually means.
When desires ( in this case, I think u refer to sexual desires) rises up, u said 'don't suppress it, just let it go.' I think when we say don't suppress such thoughts, it means we should first be mindful or realise that this thought is coming up, then from where and by how this thought is coming; in the process of simply "seeing" this pattern of thought arising, we would be able to realise its insignificant and it would then subsides and we will natually let go. If we skip this awareness, then "leting go" becomes just a excuse to indulge in whatever we desire. 这是纵欲，�是放下，更�是�缘。
i used to read a princaple for meditation ,the oringinal text is ä¸�è¦�生妄念，但是有了妄念也ä¸�è¦�压制他，éš�缘。another teacher said ,有个人问佛å¦æ˜¯å¿�è€�å�—，那个和尚回ç”说。佛教ä¸�是å¿�è€�。一味的å¿�è€�会生病的。有ä¸�开心的事也需è¦�å�‘泄。as my experience ,when you want to forget something miserable ,i cannot ,but when time flies.u will found that u can never retrieve the memory back.So i think don't suppress ur delusion.Let it found it's way out .So that u cannot keep thinking about it.I am not saying 纵欲.Because it's no good .but if a person want to 纵欲,u cannot say hi stop ,don't do that.Because this person is not mindful.
It's hard to express.what i mean is that,if a person say i want to be enlightened .He cannot hardly be enlightened .Because it need cause and condition .in chines it's å› ç¼˜ã€‚And why buddha is superb,because he resort on joys,which is 清净法。For most ppl,it's very hard.I think joys is very important for learning buddhism,why buddhism is superior to secular doctrine because it's æ— æ¼�法，and the ultimate good thing .
and for public ,it's already mess up,they r not mindful,the society is flourishing ,beneath which a lot of dirty thing going on,so i do not think that i can polute them more.And the 男女�修 thing ,only may be part of 密宗，not the mainstream buddhism.For example ,after sex ,we r exhausted ,boring,but the
男女�修 help you gain more pleasure during the process ,of course it should be guided by guru.
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Originally posted by An Eternal Now:
Yes and not only is there no eternal soul, none of us have an existing self.
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.~ Thusnesssounds like physics
lol
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Originally posted by rokkie:
i used to read a princaple for meditation ,the oringinal text is ä¸�è¦�生妄念，但是有了妄念也ä¸�è¦�压制他，éš�缘。another teacher said ,有个人问佛å¦æ˜¯å¿�è€�å�—，那个和尚回ç”说。佛教ä¸�是å¿�è€�。一味的å¿�è€�会生病的。有ä¸�开心的事也需è¦�å�‘泄。as my experience ,when you want to forget something miserable ,i cannot ,but when time flies.u will found that u can never retrieve the memory back.So i think don't suppress ur delusion.Let it found it's way out .So that u cannot keep thinking about it.I am not saying 纵欲.Because it's no good .but if a person want to 纵欲,u cannot say hi stop ,don't do that.Because this person is not mindful.
It's hard to express.what i mean is that,if a person say i want to be enlightened .He cannot hardly be enlightened .Because it need cause and condition .in chines it's å› ç¼˜ã€‚And why buddha is superb,because he resort on joys,which is 清净法。For most ppl,it's very hard.I think joys is very important for learning buddhism,why buddhism is superior to secular doctrine because it's æ— æ¼�法，and the ultimate good thing .
and for public ,it's already mess up,they r not mindful,the society is flourishing ,beneath which a lot of dirty thing going on,so i do not think that i can polute them more.And the 男女�修 thing ,only may be part of 密宗，not the mainstream buddhism.For example ,after sex ,we r exhausted ,boring,but the
男女�修 help you gain more pleasure during the process ,of course it should be guided by guru.
Hi rokkie,I thought it was over...
Your reply is actually unrelevant to what I had posted to u.
I am absolutely not any better than you in Buddhdharma, but I think no matter how many concepts or knowlegde of dharma phrases or words we know, if we don't practise or study correctly enough from the revelant sources or teachers, they are just that: merely words and phrases. In fact, most of the time, we may even interpret them wrongly. This is dangerous. We may develope wrong views and wrong thoughts( 邪知邪�）without knowing. In this case. I think u don't really understand what u r saying by using all these phrases of dharma.
I believe you r not a Buddhist, so if u r really interested to understand Buddhadharma properly, it is better to seek the correct route by either joining dharma classes, consulting dharma teachers, or reading dharma materials with explanations by teachers or masters.
But of cos, most probably u wld say that u r apt enough to read up and analyse by yourself ( which most ppl think so too, as many of us have very deep 我�
), so just take it as a suggestion from a forum friend. No offence. 让我们共勉之。 -
breathing meditation trains both concentration and mindfulness .
9th jhana has insight , known as ceasation or nibbana .
actually concentration meditation is good also , is practising concentration to a level then moving to insight good ?
normal people have a busy mind so we have to gain some concentration power first . if ur mind wanders even when u r meditating with an object how to train insight ?
i may be wrong .
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Originally posted by rokkie:
and for public ,it's already mess up,they r not mindful,the society is flourishing ,beneath which a lot of dirty thing going on,so i do not think that i can polute them more.And the 男女�修 thing ,only may be part of 密宗，not the mainstream buddhism.For example ,after sex ,we r exhausted ,boring,but the
男女�修 help you gain more pleasure during the process ,of course it should be guided by guru.
As I have said earlier, Tantra is not a technique to enhance sex, but transform passion into wisdom.
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Originally posted by goldevil:
breathing meditation trains both concentration and mindfulness .
9th jhana has insight , known as ceasation or nibbana .
actually concentration meditation is good also , is practising concentration to a level then moving to insight good ?
normal people have a busy mind so we have to gain some concentration power first . if ur mind wanders even when u r meditating with an object how to train insight ?
i may be wrong .
9th Jhana cannot come by pure samatha/concentration practice. For samatha, the most you can reach is 8th jhana.
9th Jhana requires you to be at least an Anagami to achieve it. When you reach Anagami, you'll naturally experience nirodha samapatti.
To be an Anagami, you must have realisation of ultimate reality, and this is only possible through Insights/Awakening brought about by Insight Practice, which Samatha cannot bring about.