Madrosc pradzni oraz przebudzenie jest tym, co zwykli ludzie posiadaja w naturalny sposób. To jedynie dlatego, ze ich umysły sa w ułudzie, nie sa oni zdolni do urzeczywistnienia tej madrosci sami i skutkiem tego musza uciekac sie do najlepszych z dobrych i uczonych doradców, którzy by im wskazali jak urzeczywistnic /ich prawdziwa/ nature. SOURCE: (Sutra Szostego Patriarchy Zen Hui-Neng'a rozdzial II) Komentarz: Chodzi o to, ze szczescie jest w kazdym czlowieku, a to, ze mozna je osiagnac przez zyskanie czegos jest tylko zludzeniem.
One of the first stumbling blocks that Westerners often encounter when they learn about Buddhism is the teaching on anatta, often translated as no-self. This teaching is a stumbling block for two reasons. First, the idea of there being no self doesn't fit well with other Buddhist teachings, such as the doctrine of kamma and rebirth: If there's no self, what experiences the results of kamma and takes rebirth? Second, it doesn't fit well with our own Judeo-Christian background, which assumes the existence of an eternal soul or self as a basic presupposition: If there's no self, what's the purpose of a spiritual life? Many books try to answer these questions, but if you look at the Pali canon — the earliest extant record of the Buddha's teachings — you won't find them addressed at all. In fact, the one place where the Buddha was asked point-blank whether or not there was a self, he refused to answer. When later asked why, he said that to hold either that there
If you look at your body as part of the world: It's like looking at a cake divided. It creates multiplicity and dualism. If you look at yourself *as* the world, there is no dualism.
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