/dharma/ - Buddhism

>>102

Yes, yes, you are Krishna, Samyaksambuddha, Jivanmukta, etc. Of course you are, pumpkin.

I never made the claims you impute to me, and your ad hominem attack makes it clear that you are a simpleton with whom conversation is pointless. No wonder this board is dead.

>>103

>Of course you are, pumpkin.

but i am

you are not

>>104

परमहंस

अभिसृष्ट

>>107

Why are you in denial that the Aryans were, and their descendants, are, of the white race? https://archive.is/WWB5V (Search !!Pl17JKGhvc in it)

Now I'm not saying that non-whites can't be buddhist, I'm just reminding you that the ones who borught the religion/way of life originally were Aryans, who in turn were the Higher Men, and were pure white and true Aryans can only be of the white race. And you denying the fact is strange.

what in the actual fuck happened here

adi shankara http://www.rarebooksocietyofindia.org/book_archive/196174216674_10152992577146675.pdf

>>91

What about "Bhagavad Gita As It Is"? I want a proper hardcover version and As It Is is the only one I found.

>>50

That article seems dubious given the list of issues outlined therein.

>>84

https://en.m.wikipedia.org/wiki/Loka

dharmadhatu

>>44

Your Devanagari gives the Sanskrit name (Maitreya), but you then give the Pali name in your putative transliteration. Pick one or the other.

I recommend you read the Tibetian Lojongs particularly "Self-liberate even the antidote" and "Abandon any hope of fruition — Don’t get caught up in how you will be in the future, stay in the present moment."

https://thebuddhafultao.wordpress.com/2012/07/04/the-59-slogans-of-lojong/

In practicing Buddhism do not become complacent even after attaining great insight as the insight can become an object of attachment, an anchor.

There is no "final state" as such, just the continuous journey of practice, anything which would motivate one to stop such as a realization or "enlightenment" would be an obstacle which you should destroy in order to continue.

whats the state of hinduism in India today,specially for interested tourists?

I don't know a whole lot about these theories but I get the basic principal of each of them. Personally I think that it would be fair to call the Buddha himself a scientist and his teachings scientific. Any conclusion that the Buddha drew came from personal experience and observation of himself and the universe and an example of the physical and observable world was given to accommodate each revelation in the form of parables. The Buddha was in every sense a psychologist. He harnessed his mind in a way which allowed him to observe his own consciousness from an external perspective in which he could categorize different feelings and thoughts, understand how they had arisen and how he could prevent the mind from attaching itself to them. His revelations allowed him to see the world in a very pragmatic way and I think that modern scientists and the author's of the theories you have described are not presenting anything which was not observed by the Buddha but they are explaining them in more mechanical terms through the use of modern scientific methods.

I would further say that similar albeit less refined revelations have reached earlier human beings with the realization of different planes of consciousness via dream states induced by sleep and through the use of hallucinogenic substances (a common practice in early Indo-European culture especially early Indo-Aryan peoples, the ancestor to the society and culture of which the Buddha was a part of). These states were always interpreted as a result of supernatural forces and ones spirit. The concept of a personal spirit or soul was established as the key ingredient to consciousness by early peoples but in time people like the Buddha, through pragmatic thought and meditation, were able to understand that the soul is a product of the mind and thus so is consciousness and the perception of all reality.

In a way yes, scientists are unraveling what has already been revealed but they are taking these concepts from their humble and abstract beginnings in religion and spiritual thought and taking them towards a pragmatic, systematic and categorized way of understanding them just as the Buddha had done thousands of years ago.

>>78

http://en.wikipedia.org/wiki/Buddha-nature#Awakened_Mind

Very cool, thank you very much for sharing this. I highly encourage you to continue with these if you have the time and inclination. I have also been attempting to come up with content for this board, but it's proving difficult

>>73

Awesome, I'll just keep it all in the same thread. It'd be nice to see more people here too.

I'll continue with the second half to the first pair.

==Verse 2 - Matthakundali Vatthu (The story of Matthakundali)

Manopubbangama dhamma

<mind | preceded by> <mental phenomena>

All mental phenomena are preceded by the mind.

NOTE: The word Dhamma is so fluid in the Pali and Buddhist context and can mean any number of things such as: doctrine, nature, truth, morality, proper conduct, proper practice. In this context I believe it mainly means any thing which arises to your consciousness which, by your perception, is a momentary truth. From this perspective it can mean any thought or feeling (both internally mentally formed i.e. grief and mentally formed from a physical cause i.e. pain, pleasure).

manosettha manomaya

<mind | governed/directed> <mind | made>

manasa ce pasannena

<mind> <if(with)> <pure>

If with a pure mind

NOTE: After consulting Lily de Silva's Pali Primer (https://dcbuddhiststudies.files.wordpress.com/2014/03/desilvapaliprimer.pdf) I think this line (and the similar line in the first verse) may actually be mana (mind) sace(if) pasannena(pure/clear/enlightened) because sace is one word and so is mana.

bhasati va karoti va

One speaks or acts

tato nam sukha manveti

<hence> <so> <happiness> <follows>

Happiness follows him

chayava anapayini.Post too long. Click here to view the full text.

>>74

Messed up the formatting on that one..

I believe the principal of these first to verses is very important to Buddhist practice. It reveals to use that every feeling we encounter, every sensation of pleasure and pain exists only within our mind and because of our mind. This becomes crucial when learning to become mindful so that we observe these feelings as they arise for what they are and do not allow yourself to be attached to these feelings, they simply are.