08-01-2010, 12:07 AM
lex icon wrote:
I don't experience God as you and never could because I can not be you on earth. Ninth
And neither can you be you!
The Buddha had left the community of the community of his followers with no single source of authority following his death, telling them instead to "be lamps unto [them] selves."The truth and rules of the orders which I have set forth and laid down for your all, let them, after I am gone, be the Teacher to you."
Despite these words which the Buddha delivered from his deathbed, many disciples came to believe that, although the physical Buddha was dead, his intelligence and his teachings remained in a form called the "Dharma Body."
Although it was claimed that this transcendent form did not really exist( for that would contradict the Buddha's doctrine), still the Dharma Body is an expression of the ultimate reality, the true nature of things.
The Dharma Body came to be known by diverse terms, such as "Buddha-nature," "thusness", or "Suchness of Existents,"and its nature has been interpreted in many ways. Moggaliputtatissa transcendent nature of the Buddha by demonstrating that it is incompatible with the Buddha's historicity.
Nagarjuna dealt little with the theories of transcendentalism, but it became an important topic for later Madhyamikas.
The Perfection of Wisdom scriptures: are a collection of voluminous writings from 100 BC to 100 CE, which emphasize the ultimate incomprehensibility of the world. They utilized paradox and even nonsense to demonstrate that true wisdom is intuitive and cannot be conveyed or in intellectual terms.
The approach stifled the essence of the Buddha's teaching, which essence is that all doctrine are empty of reality and are but mental creations. According to the Prajnapanamitas, true wisdom consists, not in cataloging doctrines, but in intuitively understanding that the nature of the universe is this emptiness, sunyata.
The emphasis on emptiness as a characteristic of reality"revolutionized"Buddhism in all aspects.
While the intention of these writings was not to produce innovations in philosophy but just to teach with a different emphasis, their method of philosophizing was decidedly original. The Prajnapanamitas adopted a dialectic that was only implied in the original discourses, that of seeking the middle between all extremes, and utilized this dialectic to a much fuller extent. This rejection of extremes led to the assertion that all dualities are empty of reality. Notions whose basis is one half of a duality, such as existence and non-existence or atman and anatman, can be used to speak of common everyday truths but their applicability fails when referring to ultimate truths. THE ULTIMATE REALITY IS DEVOID OF ALL DUALITIES AND THUS IS WHOLLY IMPERVIOUS TO CONCEPTUAL THINKING. IT CAN ONLY BE ACCESSED IN NON-DUAL INTUITION, PRAJNA. THERE ARE TWO LEVELS OF TRUTH; THE EVERYDAY, RELATIVE TRUTH and the HIGHER ABSOLUTE TRUTH.
One should not be confused , the Prajnapanamitas taught the Buddha's use of words like "person"or verbs like "exist,"for he used these words only pragmatically, as a necessity for discussing commonly perceived things. He is in no way intended for such relative concept to be reified or applied to the absolute sphere.
I don't experience God as you and never could because I can not be you on earth. Ninth
And neither can you be you!
The Buddha had left the community of the community of his followers with no single source of authority following his death, telling them instead to "be lamps unto [them] selves."The truth and rules of the orders which I have set forth and laid down for your all, let them, after I am gone, be the Teacher to you."
Despite these words which the Buddha delivered from his deathbed, many disciples came to believe that, although the physical Buddha was dead, his intelligence and his teachings remained in a form called the "Dharma Body."
Although it was claimed that this transcendent form did not really exist( for that would contradict the Buddha's doctrine), still the Dharma Body is an expression of the ultimate reality, the true nature of things.
The Dharma Body came to be known by diverse terms, such as "Buddha-nature," "thusness", or "Suchness of Existents,"and its nature has been interpreted in many ways. Moggaliputtatissa transcendent nature of the Buddha by demonstrating that it is incompatible with the Buddha's historicity.
Nagarjuna dealt little with the theories of transcendentalism, but it became an important topic for later Madhyamikas.
The Perfection of Wisdom scriptures: are a collection of voluminous writings from 100 BC to 100 CE, which emphasize the ultimate incomprehensibility of the world. They utilized paradox and even nonsense to demonstrate that true wisdom is intuitive and cannot be conveyed or in intellectual terms.
The approach stifled the essence of the Buddha's teaching, which essence is that all doctrine are empty of reality and are but mental creations. According to the Prajnapanamitas, true wisdom consists, not in cataloging doctrines, but in intuitively understanding that the nature of the universe is this emptiness, sunyata.
The emphasis on emptiness as a characteristic of reality"revolutionized"Buddhism in all aspects.
While the intention of these writings was not to produce innovations in philosophy but just to teach with a different emphasis, their method of philosophizing was decidedly original. The Prajnapanamitas adopted a dialectic that was only implied in the original discourses, that of seeking the middle between all extremes, and utilized this dialectic to a much fuller extent. This rejection of extremes led to the assertion that all dualities are empty of reality. Notions whose basis is one half of a duality, such as existence and non-existence or atman and anatman, can be used to speak of common everyday truths but their applicability fails when referring to ultimate truths. THE ULTIMATE REALITY IS DEVOID OF ALL DUALITIES AND THUS IS WHOLLY IMPERVIOUS TO CONCEPTUAL THINKING. IT CAN ONLY BE ACCESSED IN NON-DUAL INTUITION, PRAJNA. THERE ARE TWO LEVELS OF TRUTH; THE EVERYDAY, RELATIVE TRUTH and the HIGHER ABSOLUTE TRUTH.
One should not be confused , the Prajnapanamitas taught the Buddha's use of words like "person"or verbs like "exist,"for he used these words only pragmatically, as a necessity for discussing commonly perceived things. He is in no way intended for such relative concept to be reified or applied to the absolute sphere.