I talked a bit about dhammavinaya here and there in the thread, but basically it's what the Buddha called his dispensation: dhammavinaya, teaching/doctrine and discipline. The teachings being the four noble truths, khandhas, three characteristics, ependent origination, etc., and the discipline being that which comes as both cause for and result of understanding doctrine. In the vinaya you have rules against violence and killing, among other things, and these disciplinary constraints are deemed essential for the refinement of virtue (particularly the 5 precepts) which is in turn deemed essential for the development of concentration and wisdom. Thus the dhammavinaya is a threefold training in virtue, wisdom, and concentration, and it's something of a feedback loop where wisdom nourishes virtue and so fourth. Maybe one could call it a discipline built on an acceptance (but not an absolute or incontrovertible acceptance) of the teachings. — TLCD1996
Are you saying that the intention is to try and illustrate how Buddhism can shift (or has shifted) from Philosophy to Religion — TLCD1996
This exhortation to use one's brains is completely absent in other religions and needs to be emphasized without hesitation of any kind. — TheMadFool
Knowledge of impermanence was something of a given to whatever extent before the Buddha's enlightenment — TLCD1996
Perhaps it can be inferred that since all things are subject to change, the Buddha's teachings are as well — TLCD1996
Buddha's teachings and his prescribed practice therein did not speak about "evolution" or did they see change as a "good thing", — TLCD1996
Thus the same is so for the Buddha's teachings. And in that case we need to ask what's surviving. — TLCD1996
Dispassion and release are the essence. — TLCD1996
Changing the teachings, especially according to cultural norms which are under the influence of a variety of different intentions and outside influences, is something that is not necessarily a good thing. — TLCD1996
I'm just weary — TLCD1996
Just to be clear, you agree that Buddhism might not be true?
–praxis
Yes and that I am confident it is true. — TLCD1996
This, again only in my humble opinion, is another addition to the list of misconceptions about the Buddha and his teachings. It's not that the Buddha advised/recommended some kind of dispassionate, emotionally sterile, state of mind always and everywhere. We can and should experience all emotions i.e. we are to be passionate but this should be done, in computer-speak, with the software of impermanence running in the background, ready to be activated as it were when the moment change occurs and what it is that one is passionate about dies, decays or is desrroyed. If not interpreted this way, Buddha would be, essentially, asking us to be passionless, and lifeless, rocks which just doesn't add up. — TheMadFool
"This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, don't be afraid of acts of merit. This is another way of saying what is blissful, desirable, pleasing, endearing, charming — i.e., acts of merit. I am cognizant that, having long performed meritorious deeds, I long experienced desirable, pleasing, endearing, charming results." — Itivuttaka
I see it as having been implied from, a necessary consequence of, impermanence. Surely, you can see it too? Between the delightful duo of recommended wisdom, and the doctrine of impermanence, there's one conclusion that stands out - change, transformation, or as I like to call it, evolution. — TheMadFool
Once I had a disciple who stayed in a grass-roofed hut. It rained often that rainy season and one day a strong wind blew off half the roof. He did not bother to fix it, he just let it rain in. Several days passed and I asked him about his hut. He said he was practicing not-clinging. This is not-clinging without wisdom. It is about the same as the equanimity of a water buffalo. — Ajahn Chah
I appreciate that criticism but it isn't up to you to tell Buddhists how they should act, especially if you don't understand their practice or even the context of their life. Their actions are not your responsibility. — TLCD1996
The point is that if religious people actually believed what they profess to believe they would act accordingly, but they pretty much act like everyone else. Despite the possibility of the cessation of suffering or 'being one with God' or whatever else, they pursue material well-bing. And despite the possibility of being reborn in a hell realm or other hellish fate, they act normally and do normal shitty stuff. — praxis
Yeah, that's a huge (not to mention unfortunately pessimistic) generalization. — TLCD1996
And even so the Buddha acknowledged that it was rare to find people who were well-restrained. — TLCD1996
I have other people to look up to in my life. And even if it's hard to find somebody admirable, — TLCD1996
To "activate" impermanence only when that which we love is gone is to attempt to repress grief by a kind of spiritual bypassing. — TLCD1996
Speaking about the advent of modern medicine, that doesn't necessarily rule out suffering. — TLCD1996
So while it's necessary to avoid panicking over these changes, it is also necessary to protect the essence through practice, education, discipline, etc. — TLCD1996
This is clinging with wisdom then? How? — TheMadFool
"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."
"Is there a path, is there a practice, for the abandoning of that desire?"
"Yes, there is a path, there is a practice, for the abandoning of that desire."
"What is the path, the practice, for the abandoning of that desire?"
"Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, Brahman, is the path, this is the practice for the abandoning of that desire." — Brahmana Sutta
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