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Questions regarding eternity are considered to lack an answer: https://www.wisdomlib.org/definition/avyakrita According to the sutta quoted below, Buddha refrained from answering that type of questions. The reason for this comes from the buddhist notion of anatta, also mentioned below. The concepts are a bit hard to untangle, but this is the gist of it: ...


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From the Pali suttas, the first that came to mind is "Assusutta (SN 15.3) -- Tears". It's translated variously: By Thanissaro Bhikkhu From an inconstruable beginning comes transmigration. By Ven. Sujato Mendicants, transmigration has no known beginning. By Piya Tan: this cycle of life and rebirth is without a knowable beginning The word in ...


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I imagine that "harmony"" and "disharmony" are opposite extremes. That seems to me to be the sort of "dual" about which the Buddha said, Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering ...


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There are three types of emotions, pleasant, unpleasant and neutral. Just like everything else, they are impermanent/anicca, as you already have stated. When we attach (upadana) to pleasant emotions we create unwholesome karma, since pleasure/sukha becomes dukkha/unsatisfaction as soon as it ceases. So yes, clinging to harmony means "waiting for a disaster" ...


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If you ask me, harmony and chaos are just arbitrary labels the mind uses to evaluate things based on some also arbitrary criteria. By understading the conventionality of such concepts, and by understanding where do they come from (the mind, preferences, attachments and points of view), harmony and chaos stop being some objective measures of reality, and they ...


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The term 'Buddha' means 'awakened'. At that time that the Buddha was speaking, the word was not the honorific that it is today. He literally meant that he had awakened to understand the nature of reality; the term was merely descriptive, and did not take on the role of being an identity until some time later. Of course, there's a tricky aspect to this. The ...


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I like these question. In india I am hindu. I am muslim. I am sikha. I am buddhist. I am indian. I am Americans We always carry fake identity.


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When Buddha say me and myself, he uses the words without clinging to the five aggregate. Even the Buddha has to use conventional language when speaking. What matters is not the word you use but the underlying grasping to the idea of it.


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