RAFIGA: byl bych byval sel, kdybych si to neprecetl az ted..

http://bdc.cz/images/stories/articles/roman_2011.pdf

jdete nekdo sem?

NOR CLOSE, NOR FAR
od uživatele Gregoire Debailly dne 18. srpen 2011 v 15:46

I answer to Ondrej who ask me'' When you came in februar in Pardubice, during your lecture you said that the most important for you is the teaching of the zen ATTITUDE at your student. What is exactly for you the zen attitude ? Thank you Reverend.''

Not too close, not too far, there is a natural distance between two persons, two things, two fenomons. We can find this natural distance at the same way we find a correct distance between us and the fire,if we stay too close from fire it burn us, if we stand too far we feel cold. We should neitheir stand too close from people, from the fenomens of the life, nor too far. Everybody is different, it explain why Master Dogen said '' The experiment of the practice of zazen it is to understand oneself ''in order to understand the world, the people around oneself, in order to find the right distance, the natural one, the most human attitude, the most kind, at the equal distance between indifference and fanatism for exemple. The causes of lot of troubles come from the non- respect or from the ignorance of those natural distance, it come from a lack of attention, of concentration from our side. Therefore it is something that we can correct by ourself , that we can make better by ourselves. The practice of zen attitude consist to correct onself in order to find at every instant the natural distance between us and the other, between us and the fenomenon, because what we remember long time after are only the manners.

My best regard in the dharma Ondrej.

Path of Purification

http://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf

When various things are Buddhist things...


then there is wisdom
and there is practice, there is life and there is death,
there are buddhas and there are sentient beings. When all
things have no self, there is no delusion and there is no satori,
there are no buddhas and there are no sentient beings,
there are no beginnings and there are no endings. The way
of the buddha inherently soars above such extravagance
and austerity, uniting beginnings and endings, uniting delusion
and satori, uniting sentient beings and buddhas. It is
falling blossoms uniting love and sorrow, spreading weeds
uniting indifference and dislike, nothing more.

http://www.bob.myers.name/pub/Truth%20Unfolding.pdf

Gregoire Debailly

This morning some one send me mail and ask me: What is Satori, mistr ? I answer for him and for those who have the same question: "Nothing happens next. This is it."

Rev. Sei Yu Debailly

Před 5 hodinami

Na podzim 2011 ma vyjit 20 let pripravovana kniha o umirani od lamy Oleho Nydahla, specialistu na phowu. Ole bude v Praze v rijnu. Doporucuji 21. cislo casopisu Buddhismus dnes..,)

Ole doporucuje tento link vsem, kteri neveri na zadnou kontinuitu vedomi po smrti fyzickeho tela, a mysli si, ze vedomi je produktem mozku, na rozdil od nazoru, ze mozek vedomi transformuje (jako prehravac, napr. jako televizor ktery nam pousti transmitovany televizni signal, pricemz ale mozek funguje na holonomnim, holografickem principu - Karl Pribram)

Pim van Lommel | Eindeloos Bewustzijn
http://www.pimvanlommel.nl/?home_eng

For more than twenty years cardiologist Pim van Lommel has studied near-death experiences (NDEs) in patients who survived a cardiac arrest. In 2001, he and his fellow researchers published a study on Near Death Experiences in the renowned medical journal The Lancet. He, then, wrote the Dutch bestseller Endless Consciousness in 2007; over 100.000 copies were sold in the first year.
The NDE is an authentic experience which cannot be attributed to imagination, psychosis or oxygen deprivation. After such an profound experience, patient’s personalities underwent a permanent change. In Van Lommel’s opinion, the current views on the relationship between the brain and consciousness held by most physicians, philosophers and psychologists is too narrow for a proper understanding of the NDE phenomenon. The author provides examples and ways that our consciousness does not always coincide with brain functions; that consciousness can even be experienced separate from the body.

Buddhismus Diamantové cesty - meditace, přednášky, meditační centra - tibetský buddhismus Karma Kagju
http://bdc.cz/index.php?option=content&task=view&id=440&Itemid=2

V jednom ze svých posledních učení Buddha objasnil pojem tathágatagarbha, buddhovskou podstatu. Tato učení zdůrazňují, že tathágatagarbha proniká všemi bytostmi stejně, pokud jde o kvantitu i kvalitu. Tato prvotní podstata je stále čistá a neporušená, ale může být zatemněna, když jedinec jedná negativně. Tím hromadí negativní karmu, která jemu nebo jí zabraňuje tathágatagarbhu rozpoznat. Takoví jedinci jsou nazýváni bytostmi, zatímco ti, kteří rozpoznali buddhovskou podstatu, jsou nazýváni osvícenými bytostmi. Akt rozpoznání je jediným rozdílem mezi neosvícenými a osvícenými bytostmi, protože tathágatagarbha, identická v kvantitě a kvalitě, je přítomná v obou z nich.

Access to Insight
http://www.accesstoinsight.org

DOKTORX: pro porozumeni k praxi Mahayana-Vazrayana buddhismu..

Vyborna kniha od americkeho profesora o Nikaya, Mahayana a Vazrayana buddhismu obecne

Tree of Enlightment

http://www.buddhanet.net/pdf_file/tree-enlightenment.pdf

The Lotus Garland
http://www.dhagpo-kagyu.org/anglais/science-esprit/themes_supplement/souhaits/dewa1.htm

super rozhovor

Buddhismus Diamantové cesty - meditace, přednášky, meditační centra - tibetský buddhismus Karma Kagju
http://bdc.cz/index.php?option=content&task=view&id=443&Itemid=2

THIRTY YEARS of BUDDHIST STUDIES
Selected Essays by EDWARD CONZE
BRUNO CASSIRER (1967

Quote from p. 10f

No sane man can, in fact, say anything conclusive about the doctrine of the Buddha himself. Even that of the most ancient community is difficult to ascertain.

Some Polish scholars, like St. Schayer (1935-8), Constantin Regamey and Maryla Falk have tried to penetrate at least to what they call "Pre-canonical Buddhism.

They assume that wherever the Canon contains ideas which conflict with the orthodox theories of the Theravadins and Sarvastivadins, and wherever these ideas are taken up and developed by the Mahayana, we have to deal with a very old, "pre-Canonical" tradition, which was too venerable to be discarded by the compilers of the Canon. How otherwise could one account for the numerous references to a "person" (pudgala) or the assumption of an eternal" consciousness" in the saddhdtusutm, or the identification of the Absolute, of Nirvana, with an "invisible infinite consciousness, which shines everywhere" (vinndnam anidassanam anantam sabbato pabham) in Dighanikdya XI 85? Side by side with the oft-repeated negation of an atman there are traces of a belief in consciousness as the nonimpermanent centre of the personality which constitutes an absolute element in this contingent world. Though generally Nirvana is kept transcendentally remote and defined only by negations, there are distinct remnants of a more positive concept, and of an unorthodox ontology, which regards Nirvana as a place (pada) or an entity (and not merely a state), identical with the eternal and absolute reality (dharma), and with the translucent {prabhdsvara) Thought (citta) or consciousness. Deliverance is then conceived as the gradual purification of this consciousness which finally attains to the summit of the "Realm of Dharma" (dharmadhatu), from which it will no longer fall back (aeyuta).

The suggestion that these "aberrant* doctrines represent a "pre-Canonical" stratum of Buddhism, is proffered by our Polish friends as merely a tentative hypothesis, and it is no more than that.

The real issue is this: Did Buddhism originate among an elite of intellectuals, of philosophical ascetics, and then become a popular religion only at the time of Asoka? Or was it, even from the earliest times onwards, a popular religion based on the cult of the Bhagavan, of the Lord Buddha? And if so, was this religious side a part of its very essence, or just as propagandistic concession to laymen?

As Regamey (1957, p. 43) puts it, "is it more probable that a system which was originally a simple religion, developed in time an increasingly subtle and elaborate theology and scholastic philosophy, or that the philosophical doctrines of an elite were, as they gradually spread, vulgarized and diluted into something more accessible to the masses?

Although I personally am inclined to see in Buddhism from the very beginning a popular mass movement, I must admit that no decisive argument can be found for either alternative. Nor is this really surprising. A hundred and forty years after the Nirvana this very same question was already debated, no agreement could be reached on it, and it led to the first split in the community. Now, 2,500 years later, how can we hope to reach any certainty on this issue?

August 14, 2010 2:17 PM
Blogger: Aryan Buddhism - Post a Comment
http://www.blogger.com/comment.g?blogID=1876068296634639661&postID=7348537262137850946

1TERESKARASTY1: dekuji!