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| Basiese leerstellings van Boedisme [boodskap #42133] |
Do, 17 Mei 2001 04:47  |
Ernst v Biljon
Boodskappe: 257
Geregistreer: Maart 1999
Karma: 0
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Senior Lid |
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The Basics of Buddhist Wisdom
Dr. C. George Boeree
Shippensburg University
------------------------------------------------------------ ----------------
----
The Four Noble Truths
1. Life is suffering;
2. Suffering is due to attachment;
3. Attachment can be overcome;
4. There is a path for accomplishing this.
1. Suffering is perhaps the most common translation for the Sanskrit word
duhkha, which can also be translated as imperfect, stressful, or filled with
anguish.
Contributing to the anguish is anitya -- the fact that all things are
impermanent, including living things like ourselves.
Furthermore, there is the concept of anatman -- literally, "no soul".
Anatman means that all things are interconnected and interdependent, so that
no thing -- including ourselves -- has a separate existence.
2. Attachment is a common translation for the word trishna, which literally
means thirst and is also translated as desire, clinging, greed, craving, or
lust. Because we and the world are imperfect, impermanent, and not separate,
we are forever "clinging" to things, each other, and ourselves, in a
mistaken effort at permanence.
Besides trishna, there is dvesha, which means avoidance or hatred. Hatred is
its own kind of clinging.
And finally there is avidya, ignorance or the refusal to see. Not fully
understanding the impermanence of things is what leads us to cling in the
first place.
3. Perhaps the most misunderstood term in Buddhism is the one which refers
to the overcoming of attachment: nirvana. It literally means "blowing out,"
but is often thought to refer to either a Buddhist heaven or complete
nothingness. Actually, it refers to the letting go of clinging, hatred, and
ignorance, and the full acceptance of imperfection, impermanence, and
interconnectedness.
4. And then there is the path, called dharma. Buddha called it the middle
way, which is understood as meaning the middle way between such competing
philosophies as materialism and idealism, or hedonism and asceticism.
------------------------------------------------------------ ----------------
----
The Eightfold Path
1. Right view is the true understanding of the four noble truths.
2. Right aspiration is the true desire to free oneself from attachment,
ignorance, and hatefulness.
These two are referred to as praj�a, or wisdom.
3. Right speech involves abstaining from lying, gossiping, or hurtful talk.
4. Right action involves abstaining from hurtful behaviors, such as killing,
stealing, and careless sex.
5. Right livelihood means making your living in such a way as to avoid
dishonesty and hurting others, including animals.
These three are refered to as shila, or morality.
6. Right effort is a matter of exerting oneself in regards to the content of
one's mind: Bad qualities should be abandoned and prevented from arising
again; Good qualities should be enacted and nurtured.
7. Right mindfulness is the focusing of one's attention on one's body,
feelings, thoughts, and consciousness in such a way as to overcome craving,
hatred, and ignorance.
8. Right concentration is meditating in such a way as to progressively
realize a true understanding of imperfection, impermanence, and
non-separateness.
The last three are known as samadhi, or meditation.
------------------------------------------------------------ ----------------
----
The Kalama Sutta
In the Kalama Sutta, we find the Kalamas, a people of apparently skeptical
natures, asking Buddha for guidance in distinguishing good teachers from bad
ones, and proper teachings from evil ones. The Buddha answers in three
parts, which are treasures of wisdom. First, he outlines the criteria we
should use to distinguish good from bad teachers and teachings:
"It is proper for you, Kalamas, to doubt, to be uncertain.... Do not go upon
what has been acquired by repeated hearing; nor upon tradition; nor upon
rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom;
nor upon specious reasoning; nor upon a bias towards a notion that has been
pondered over; nor upon another's seeming ability; nor upon the
consideration, 'The monk is our teacher....'
"What do you think, Kalamas? Does greed appear in a man for his benefit or
harm? Does hate appear in a man for his benefit or harm? Does delusion
appear in a man for his benefit or harm?" -- "For his harm, venerable
sir." -- "Kalamas, being given to greed, hate, and delusion, and being
overwhelmed and vanquished mentally by greed, hate, and delusion, this man
takes life, steals, commits adultery, and tells lies; he prompts another
too, to do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir...."
"Kalamas, when you yourselves know: 'These things are bad; these things are
blamable; these things are censured by the wise; undertaken and observed,
these things lead to harm and ill,' abandon them. "
Next, Buddha presents The Four Exalted Dwellings or Brahma Vihara:
"The disciple of the Noble Ones, Kalamas, who in this way is devoid of
coveting, devoid of ill will, undeluded, clearly comprehending and mindful,
dwells, having pervaded, with the thought of amity, all corners of the
universe; he dwells, having pervaded because of the existence in it of all
living beings, everywhere, the entire world, with the great, exalted,
boundless thought of amity that is free of hate or malice.
"He lives, having pervaded, with the thought of compassion, all corners of
the universe; he dwells, having pervaded because of the existence in it of
all living beings, everywhere, the entire world, with the great, exalted,
boundless thought of compassion that is free of hate or malice.
"He lives, having pervaded, with the thought of gladness, all corners of the
universe; he dwells, having pervaded because of the existence in it of all
living beings, everywhere, the entire world, with the great, exalted,
boundless thought of gladness that is free of hate or malice.
"He lives, having pervaded, with the thought of equanimity, all corners of
the universe; he dwells, having pervaded because of the existence in it of
all living beings, everywhere, the entire world, with the great, exalted,
boundless thought of equanimity that is free of hate or malice.
And finally, Buddha reveals how, no matter what our philosophical
orientation, following this path will lead to happiness, The Four Solaces:
"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
such a malice-free mind, such an undefiled mind, and such a purified mind,
is one by whom four solaces are found here and now.
"'Suppose there is a hereafter and there is a fruit, result, of deeds done
well or ill. Then it is possible that at the dissolution of the body after
death, I shall arise in the heavenly world, which is possessed of the state
of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds
done well or ill. Yet in this world, here and now, free from hatred, free
from malice, safe and sound, and happy, I keep myself.' This is the second
solace found by him.
"'Suppose evil (results) befall an evil-doer. I, however, think of doing
evil to no one. Then, how can ill (results) affect me who do no evil deed?'
This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I see myself
purified in any case.' This is the fourth solace found by him.
"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
such a malice-free mind, such an undefiled mind, and such a purified mind,
is one by whom, here and now, these four solaces are found."
(quotations adapted from The Anguttara Nikaya 3.65, Soma Thera Trans.,
emphases added.)
------------------------------------------------------------ ----------------
----
Resources
Snelling, John (1991). The Buddhist Handbook. Rochester, VT: Inner
Traditions.
Rahula, Walpola (1959). What the Buddha Taught. NY: Grove Press.
Gard, Richard (1962). Buddhism. NY: George Braziller.
The Encyclopedia of Eastern Philosophy and Religion (1994). Boston:
Shambhala.
The Encyclopaedia Britannica CD (1998). Chicago: Encyclopaedia Britannica.
Access in Insight: Gateways to Theravada Buddhism.
(world.std.com/~metta/index.html)
------------------------------------------------------------ ----------------
----
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| Re: Basiese leerstellings van Boedisme [boodskap #42134 is 'n antwoord op boodskap #42133] |
Do, 17 Mei 2001 05:59  |
Johan D. Strydom
Boodskappe: 21
Geregistreer: Mei 2001
Karma: 0
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Junior Lid |
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'n Boek wat ek ook ten sterkste kan aanbeveel is die afrikaanse vertaling
van Tranquil Mind (Rob Nairn), uit engels vertaal deur Karel Schoeman met
die afrikaanse titel "'n Stil gemoed". Die boek lees maklik en is in kort
'n inleiding tot die boeddhisme en meditasie.
Ernest skryf in boodskap news:3b0357c8.1@news1.mweb.co.za...
> The Basics of Buddhist Wisdom
> Dr. C. George Boeree
> Shippensburg University
>
>
>
> ------------------------------------------------------------ -------------- --
> ----
>
> The Four Noble Truths
>
> 1. Life is suffering;
>
> 2. Suffering is due to attachment;
>
> 3. Attachment can be overcome;
>
> 4. There is a path for accomplishing this.
>
> 1. Suffering is perhaps the most common translation for the Sanskrit word
> duhkha, which can also be translated as imperfect, stressful, or filled with
> anguish.
>
> Contributing to the anguish is anitya -- the fact that all things are
> impermanent, including living things like ourselves.
>
> Furthermore, there is the concept of anatman -- literally, "no soul".
> Anatman means that all things are interconnected and interdependent, so that
> no thing -- including ourselves -- has a separate existence.
>
> 2. Attachment is a common translation for the word trishna, which literally
> means thirst and is also translated as desire, clinging, greed, craving, or
> lust. Because we and the world are imperfect, impermanent, and not separate,
> we are forever "clinging" to things, each other, and ourselves, in a
> mistaken effort at permanence.
>
> Besides trishna, there is dvesha, which means avoidance or hatred. Hatred is
> its own kind of clinging.
>
> And finally there is avidya, ignorance or the refusal to see. Not fully
> understanding the impermanence of things is what leads us to cling in the
> first place.
>
> 3. Perhaps the most misunderstood term in Buddhism is the one which refers
> to the overcoming of attachment: nirvana. It literally means "blowing out,"
> but is often thought to refer to either a Buddhist heaven or complete
> nothingness. Actually, it refers to the letting go of clinging, hatred, and
> ignorance, and the full acceptance of imperfection, impermanence, and
> interconnectedness.
>
> 4. And then there is the path, called dharma. Buddha called it the middle
> way, which is understood as meaning the middle way between such competing
> philosophies as materialism and idealism, or hedonism and asceticism.
>
>
>
> ------------------------------------------------------------ -------------- --
> ----
>
> The Eightfold Path
>
> 1. Right view is the true understanding of the four noble truths.
>
> 2. Right aspiration is the true desire to free oneself from attachment,
> ignorance, and hatefulness.
>
> These two are referred to as praj�a, or wisdom.
>
> 3. Right speech involves abstaining from lying, gossiping, or hurtful talk.
>
> 4. Right action involves abstaining from hurtful behaviors, such as killing,
> stealing, and careless sex.
>
> 5. Right livelihood means making your living in such a way as to avoid
> dishonesty and hurting others, including animals.
>
> These three are refered to as shila, or morality.
>
> 6. Right effort is a matter of exerting oneself in regards to the content of
> one's mind: Bad qualities should be abandoned and prevented from arising
> again; Good qualities should be enacted and nurtured.
>
> 7. Right mindfulness is the focusing of one's attention on one's body,
> feelings, thoughts, and consciousness in such a way as to overcome craving,
> hatred, and ignorance.
>
> 8. Right concentration is meditating in such a way as to progressively
> realize a true understanding of imperfection, impermanence, and
> non-separateness.
>
> The last three are known as samadhi, or meditation.
>
>
>
> ------------------------------------------------------------ -------------- --
> ----
>
> The Kalama Sutta
>
> In the Kalama Sutta, we find the Kalamas, a people of apparently skeptical
> natures, asking Buddha for guidance in distinguishing good teachers from bad
> ones, and proper teachings from evil ones. The Buddha answers in three
> parts, which are treasures of wisdom. First, he outlines the criteria we
> should use to distinguish good from bad teachers and teachings:
>
> "It is proper for you, Kalamas, to doubt, to be uncertain.... Do not go upon
> what has been acquired by repeated hearing; nor upon tradition; nor upon
> rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom;
> nor upon specious reasoning; nor upon a bias towards a notion that has been
> pondered over; nor upon another's seeming ability; nor upon the
> consideration, 'The monk is our teacher....'
>
> "What do you think, Kalamas? Does greed appear in a man for his benefit or
> harm? Does hate appear in a man for his benefit or harm? Does delusion
> appear in a man for his benefit or harm?" -- "For his harm, venerable
> sir." -- "Kalamas, being given to greed, hate, and delusion, and being
> overwhelmed and vanquished mentally by greed, hate, and delusion, this man
> takes life, steals, commits adultery, and tells lies; he prompts another
> too, to do likewise. Will that be long for his harm and ill?" -- "Yes,
> venerable sir...."
>
> "Kalamas, when you yourselves know: 'These things are bad; these things are
> blamable; these things are censured by the wise; undertaken and observed,
> these things lead to harm and ill,' abandon them. "
>
> Next, Buddha presents The Four Exalted Dwellings or Brahma Vihara:
>
> "The disciple of the Noble Ones, Kalamas, who in this way is devoid of
> coveting, devoid of ill will, undeluded, clearly comprehending and mindful,
> dwells, having pervaded, with the thought of amity, all corners of the
> universe; he dwells, having pervaded because of the existence in it of all
> living beings, everywhere, the entire world, with the great, exalted,
> boundless thought of amity that is free of hate or malice.
>
> "He lives, having pervaded, with the thought of compassion, all corners of
> the universe; he dwells, having pervaded because of the existence in it of
> all living beings, everywhere, the entire world, with the great, exalted,
> boundless thought of compassion that is free of hate or malice.
>
> "He lives, having pervaded, with the thought of gladness, all corners of the
> universe; he dwells, having pervaded because of the existence in it of all
> living beings, everywhere, the entire world, with the great, exalted,
> boundless thought of gladness that is free of hate or malice.
>
> "He lives, having pervaded, with the thought of equanimity, all corners of
> the universe; he dwells, having pervaded because of the existence in it of
> all living beings, everywhere, the entire world, with the great, exalted,
> boundless thought of equanimity that is free of hate or malice.
>
> And finally, Buddha reveals how, no matter what our philosophical
> orientation, following this path will lead to happiness, The Four Solaces:
>
> "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
> such a malice-free mind, such an undefiled mind, and such a purified mind,
> is one by whom four solaces are found here and now.
>
> "'Suppose there is a hereafter and there is a fruit, result, of deeds done
> well or ill. Then it is possible that at the dissolution of the body after
> death, I shall arise in the heavenly world, which is possessed of the state
> of bliss.' This is the first solace found by him.
>
> "'Suppose there is no hereafter and there is no fruit, no result, of deeds
> done well or ill. Yet in this world, here and now, free from hatred, free
> from malice, safe and sound, and happy, I keep myself.' This is the second
> solace found by him.
>
> "'Suppose evil (results) befall an evil-doer. I, however, think of doing
> evil to no one. Then, how can ill (results) affect me who do no evil deed?'
> This is the third solace found by him.
>
> "'Suppose evil (results) do not befall an evil-doer. Then I see myself
> purified in any case.' This is the fourth solace found by him.
>
> "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
> such a malice-free mind, such an undefiled mind, and such a purified mind,
> is one by whom, here and now, these four solaces are found."
>
> (quotations adapted from The Anguttara Nikaya 3.65, Soma Thera Trans.,
> emphases added.)
>
>
>
> ------------------------------------------------------------ -------------- --
> ----
>
> Resources
>
> Snelling, John (1991). The Buddhist Handbook. Rochester, VT: Inner
> Traditions.
>
> Rahula, Walpola (1959). What the Buddha Taught. NY: Grove Press.
>
> Gard, Richard (1962). Buddhism. NY: George Braziller.
>
> The Encyclopedia of Eastern Philosophy and Religion (1994). Boston:
> Shambhala.
>
> The Encyclopaedia Britannica CD (1998). Chicago: Encyclopaedia Britannica.
>
> Access in Insight: Gateways to Theravada Buddhism.
> (world.std.com/~metta/index.html)
>
>
>
> ------------------------------------------------------------ -------------- --
> ----
>
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