super, Bhikhu Boddhi mi pomohl si to ujasnit

Arahants, Bodhisattvas, and Buddhas
http://www.accesstoinsight.org/lib/authors/bodhi/arahantsbodhisattvas.html


In the final analysis, I have to confess my inability to provide a perfectly cogent solution to this problem. In view of the fact that in later times so many Buddhists, in Theravāda lands as well as in the Mahāyāna world, have been inspired by the bodhisattva ideal, it is perplexing that no teachings about a bodhisattva path or bodhisattva practices are included in the discourses regarded as coming down from the most archaic period of Buddhist literary history. This remains a puzzle – for me personally, and also, I believe, a puzzle for Buddhist historiography. In any case, the texts that we inherit do not show as steep a difference between the Buddha's "other-regarding" functions and the so-called "self-enlightenment" of the arahants as later tradition makes them out to be. The Nikāyas show sufficient emphasis on altruistic activity aimed at sharing the Dhamma with others; admittedly, though, most of this emphasis comes from the Buddha himself in the form of injunctions to his disciples. Thus, several texts distinguish people into four types: those concerned only with self-good, those concerned only with others' good, those concerned with the good of neither, and those concerned with the good of both; these texts praise as best those who are devoted to the good of both. And what is meant by being devoted to the good of both is practicing the noble eightfold path and teaching others to practice it; observing the five precepts and encouraging others to observe them; working to eliminate greed, aversion, and delusion and encouraging others to eliminate them (AN 4:96-99). In other suttas the Buddha urges all those who know the four foundations of mindfulness to teach their relatives and friends about them; and the same is said about the four factors of stream-entry and the four noble truths (SN 47:48, 55:16-17, 56:26). In the beginning of his ministry, he exhorts his disciples to go forth and preach the Dharma "out of compassion for the world, for the good, welfare, and happiness of devas and human beings" (Vin I 21). Among the important qualities of an outstanding monk are abundant learning and skill in expounding the Dharma, two qualities that are directly relevant to the benefit of others. Also, we must remember that the Buddha established a monastic order bound by rules and regulations designed to make it function as a harmonious community, and these rules often demand the renouncing of self-interest for the sake of the larger whole. Regarding the lay followers, the Buddha praises those who practice for their own good, for the good of others, and for the good of the whole world. Many prominent lay followers converted their colleagues and neighbors to the Dharma and guided them in right practice.

An experience of unfulfilled religious longing. Groups of people are striving to cross treacherous, swampy waters in imperfect boats in order to reach a deity on the horizon. However, they all sink and drown before reaching their desired goal. (LSD Psychotherapy)

http://img295.imageshack.us/img295/7672/erl3.png

Aging and Suffering « Daily Buddhism
http://www.dailybuddhism.com/archives/1412

JUNIPETRUS: je to tak, soteriologie.. ovsem je to ve shode i s anatman pristupem k tomu, to co zustava, je nezrozene, a tak i bezsmrtne..

Proto toho kdo se zajima o puvodni buddhovo uceni:
Self and non-self in early Buddhism Od autorů: Joaquín Pérez Remón
Self and non-self in early Buddhism - Knihy Google
http://books.google.cz/books?id=OQ6svBmxAhEC&printsec=frontcover&dq=Self+%26+Non-Self+in+Early+Buddhism&source=bl&ots=wQItQ_8pR_&sig=gn1lJCS7YZ0wwHOaygnN8UyuuL0&hl=cs&ei=3RSiTOz9K4rCswaY5PGKBQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBsQ6AEwAQ#v=onepage&q&f=false

Nelpeni, neulpivani na nicem.. a soucit

www.intelpoint.xf.cz

Buddha Quotes
http://www.brainyquote.com/quotes/authors/b/buddha.html

FUJIMOTO : THE WAY OF ZAZEN
http://www.zen-occidental.net/textesmeditation/fujimoto1.html

I am the owner of my karma .
I inherit my karma.
I am born of my karma.
I am related to my karma.
I live supported by my karma.
Whatever karma I create, whether good or evil, that I shall inherit.


The Buddha, Anguttara Nikaya V.57 - Upajjhatthana Sutta

Ahoj,
chtěl jsem se vás zeptat na váš názor využívání buddhismu jako jungovského symbolu mírumilovnosti a dobroty/čistoty v reklamně.

Viděl jsem už pár reklam v indii kde buddhisty využívaly jako symbol dobroty u svého produktu. Nyní v době sociálního marketingu, kdy jednotlivec prodává své služby pod svým jménem a napíše u sebe že je buddhista, není to zneužívání a poskvrňování buddhismu?
Vždyt jestli je buddhista, žid nebo muslim nijak nesouvisí s kvalitou těch služeb které nabízí. Podle mě je to jen vykořisťování posledního nezneužitého archetypu / sociální hodnoty.

Nadruhou stranu, nechi být policajtem. Je dost možné že je buddhista začátečník a že tak činní z čisté nevědomosti. A v rámci respektu všech lidí měli bychom to respektovat? Nebo měli bychom to respektovat v urovni mediální, nikoliv však v urovni osobní?

At that time, Vaccha, when a being has laid down this body,
and that being (satto) has not yet taken up another (annataram) body
(kayam) in rebirth (anupapanno); therein I declare [that beings]
fuel to be thirstfulness (tanhupadanam). At that time, Vaccha, I
declare [the beings] fuel to be thirstfulness.

SN 4.400

SKATEMURAI: v Praze byl 1991-2001

Zivot je utrpeni, pro vsechny bytosti, zivot je utrpeni.

SEZA: Otevíráme dojo v Plzni.

15. července otevíráme nové dojo v Plzni na adrese Němejcova 6.
Denní praxe bude probíhat pod vedením zenového mistra Seï Yu Debailly.

Zazeny budou probíhat každý všední den ráno od 6:30 do 7:30 a večer od 18:00 do 19:00.

"Pohodlny zivot se stane vecnosti utrpeni."

- Mahajanove rceni ( nejaky cinsky dhjanovy buddhisticky mistr linie)

=======================================================================================================================================================================================

OKBOY: Byt se tam autor zabyva hinajananovou filosofii nebo Nagarjunou, Tathagatovou Dhammou ( ktera je skutecne spolehlivym vorem) se nezaobira vubec. Tathagata vypovida jasne a spolehlive z toho jisteho nejzassiho mista bez prichazeni a odchazeni - prosteho Kolobehu existence, protoze tam je, jeho Dhamma je jako Slunce ve sve poledni vezi, nikde ani mracku na Nebi.

Tathagata soucitne milym bytostem, zvlaste tem vsem ruznym dobrym chlapikum na jejich nauky pravdive rika, pricemz to shrne:


" Jedinou poskvrnu na vas shledavam: nevedomost. "


nejaka new-age "Skutecnost" ci Realita, je banalni termin - Skutecne vypovidajici

je


kriterium


pritomnosti nebo nepritomnosti toho,


resp. zda nelze ci lze v te dane dhamme ( dharma jako "drzmo")


rozeznat Kolobeh existence.


To je jiste, skutecne vypovidajici meritko. Coz se zrejme kvalitativne hodnoti po smrti a rozpadu tela.


----

Nidána-samjutta

Zdroj

http://dhammadesana.110mb.com/S12.html

95. Phenapindúpama-sutta Přirovnání ke kusu pěny

http://dhammadesana.110mb.com/S22.html

Sávatthijam: Ekam samajam bhagavá ajodždžhájam viharati gangája nadijá tíre. Tatra kho bhagavá bhikkhú ámantesi: 'bhikkhavoti, bhadante'ti te bhikkhú bhagavato paččassosum. Bhagavá etadavoča:

V Sávatthí: Jednou Vznešený prodléval v Ajodždžhe, na břehu řeky Gangy. Zde Vznešený oslovil mnichy: "Mnichové!" "Pane," odpověděli mniši Vznešenému. Vznešený pravil:

1. Sejjathápi bhikkhave ajam gangánadí mahantam phenapindam ávahejja tamenam čakkhumá puriso passejja nidždžhájejja joniso upa parikkhejja, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájejja, tuččhakaňňeva khájejja, asárakaňňeva khájejja, kim hi sijá bhikkhave phenapinde sáro?
Evameva kho bhikkhave jam kiňči rúpam atítánágatapaččuppannam adždžhattam vá bahiddhá vá olárikam vá sukhumam vá hínam vá panítam vá jam dúre santike vá, tam bhikkhu passati nidždžhájati joniso upaparikkhati, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájati, tuččhakaňňeva khájati, asárakaňňeva khájati, kim hi sijá bhikkhave rúpe sáro?

1. "Mniši, jako kdyby po této řece Ganze plaval velký kus pěny. Kdyby ho viděl, pozoroval a hluboce zkoumal nějaký člověk s dobrým zrakem, jevil by se mu jako dutý, prázdný a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v kusu pěny?
Stejně tak, mniši, mnich vidí, pozoruje a hluboce zkoumá jakoukoliv hmotu (tělesnou formu), ať minulou, budoucí či přítomnou, vnitřní či vnější, hrubou či jemnou, nízkou či vznešenou, vzdálenou či blízkou. Když ji takto vidí, pozoruje a hluboce zkoumá, jeví se mu jako dutá, prázdná a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být ve hmotě (v tělesné formě)?

2. Sejjathápi bhikkhave saradasamaje thullaphusitake deve vassante udake udakabubbulam uppadždžati čeva nirudždžhati ča. Tamenam čakkhumá puriso passejja nidždžhájejja joniso upaparikkhejja, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájejja, tuččhakaňňeva khájejja, asárakaňňeva khájejja, kim hi sijá bhikkhave udakabubbule sáro?
Evameva kho bhikkhave já káči vedaná atítánágatapaččuppanná adždžhattam vá bahiddhá vá olárikam vá sukhumam vá hínam vá panítam vá jam dúre santike vá, tam bhikkhu passati nidždžhájati joniso upaparikkhati, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájati, tuččhakaňňeva khájati, asárakaňňeva khájati, kim hi sijá bhikkhave vedanája sáro?

2. Mniši, jako když na podzim prší velké, těžké kapky a na hladině vznikají a zanikají vodní bubliny. Kdyby je viděl, pozoroval a hluboce zkoumal nějaký člověk s dobrým zrakem, jevily by se mu jako duté, prázdné a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v bublině vody?
Stejně tak, mniši, mnich vidí, pozoruje a hluboce zkoumá jakékoliv pociťování, ať minulé, budoucí či přítomné, vnitřní či vnější, hrubé či jemné, nízké či vznešené, vzdálené či blízké. Když ho takto vidí, pozoruje a hluboce zkoumá, jeví se mu jako duté, prázdné a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v pociťování?


....

---------------------

How can the fruits of action spring from Īśvara? This is specified in the commentary upon two other sūtras,484 where Īśvara is called hetukartṛ, ‘the counsel agent in all activity’. He ‘makes the soul act, having regard to the efforts made by it, whether meritorious or non-meritorious’. ‘Having regard to the inequality of the virtuous and vicious actions of the souls, the Lord, acting as a mere occasional cause (nimittatva-mātreṇa), allots to them corresponding unequal results’. Thus God does not act himself but arranges the whole field of action for the soul: ‘The Lord indeed causes it to act, but it acts itself’.485 From a comparison of the causal activity of Īśvara with that of the rain, ‘an occasional cause’, we see that ‘the Lord arranges favourable or unfavourable circumstances for the souls with a view to their former efrorts’. This means that Īśvara acts as a sufficient cause, not as a necessary cause. Hence there is scope for free activity on the part of the souls themselves. Assuming for the moment that Īśvara also possesses free activity, the question arises as to whether he will ever use his power to create ‘favourable or unfavourable circumstances’ according to his own free will. It appears that this is not so as can be concluded from the following interesting passage: ‘Moreover, the Lord in causing it to act now has regard to its former efforts previous to that existence; a regressus against which, considering the eternity of the samsāra, no objections can be raised’. Evidently Īśvara always needs the meritorious or non-meritorious karma-substance of a previous birth, with a view to which he will arrange the circumstances. This is always possible.

[p. 144]

http://www.dbnl.org/tekst/staa009adva01_01/staa009adva01_01_0025.htm

www.attan.com

The Six Enneads
By Plotinus
Written 250 A.C.E.

http://classics.mit.edu/Plotinus/enneads.html

When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing, then the Supreme State will come to you uninvited and unexpected.

- Nisargadatta Maharaj

Ishvara is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Para Brahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal,[4] independent, creator of the world, its active ruler and also the eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the world. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power.


ParaBrahman (Sanskrit) [from para beyond + Brahman (neuter) universal self or spirit] - That which is beyond Brahman. The self-enduring, eternal, self-sufficient cause of all causes, the essence of everything in the cosmos. In the Vedic style of writing, ParaBrahman is referred to as tat (that) as opposed to the manifest universe called idam (this). ParaBrahman means Supreme Brahman, or Supreme Cosmic Spirit, or Godhead. Although an ineffable entity, it could be said to be that which contains and pervades the universe. ParaBrahman, from beyond, encompasses the transcendent and immanent ultimate reality, Brahman. The Absolute Truth is both subject and object, so there is no qualitative difference. Terms like Parameshvara, Ishvara, Bhagavan, Brahman, Paramatma are held to be synonymous with ParaBrahman.

I.M.M.O.R.T.A.L.I.T.Y.....

Works of Sankaracharya, Advaita Vedanta and Hindu Sacred Scriptures

http://www.sankaracharya.org

Adi Sankaracharya's
VIVEKACHUDAMANI
Translated by Swami Madhavananda
Published by Advaita Ashram, Kolkatta

http://www.attan.com/madhavananda.html

DATTATREYA:
SONG OF THE AVADHU

http://www.scribd.com/doc/14869333/Song-of-the-Avadhut-by-Dattatreya-trl-by-Swami-Abhayananda

Kasmirsky sivaismus

http://en.wikipedia.org/wiki/The_36_tattvas


----------


Kena upanishad

http://www.attan.com/kena.htm


II


3

He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

4

Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality

5

If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become: immortal