Citat:
În prealabil postat de Ekajati
In budhism , indiferent de scoala sau abordare nu se vorbeste de fiinta, ea fiind o extrema conceptuala pe care tu, desi citezi din Nagarjuna, nu o intelegi.
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Sunt de acord ca inca nu inteleg fiinta - dar incerc. Ma straduiesc.
Recunosc, ca am multe de invatat, ca probabil unele invataturi le-am inteles gresit, din cauza capacitatii mele limitate.
Insa ceea ce cred ca am priceput destul de bine este ca - noi, oamenii obisnuiti nu intelegem corect nici fiinta, nici nefiinta, nici constiinta, nici lipsa de constiinta, nici mintea, nici non-mintea.
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Ca in budhism "
nu se vorbeste de Fiinta, indiferent de scoala sau abordare" - este un neadevar.
Referinte:
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According to the
Mahayana Mahaparinirvana Mahā-sūtra (also called the
Nirvana Sutra), the Buddha taught that
parinirvana is the realm of the Eternal, Bliss, the
Self, and the Pure.
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In Mahaparinirvana Mahā-sūtra Buddha ii cearta pe ascetii care cad in extrema nihilista a non-Fiintei:
The Buddha says: "O you bhiksus [monks]! Do not abide in the thought of the non-eternal, sorrow, non-Self, and the not-pure and have things as in the case of those people who take the stones, wooden pieces and gravel for the true gem [of the true Dharma] ... In every situation, constantly meditate upon the idea of the Self, the idea of the Eternal, Bliss, and the Pure ... Those who, desirous of attaining Reality meditatively cultivate these ideas, namely, the ideas of the Self [
atman], the Eternal, Bliss, and the Pure, will skilfully bring forth the jewel, just like the wise person."
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In
Vajrayana Buddhism, the
Adi-Buddha, or
Adibuddha (Tibetan:
Dang-po'i sangs-rgyas), is the "Primordial
Buddha." The term refers to a self-emanating, self-originating Buddha, present before anything else existed.
Samantabhadra,
Vairocana and
Vajradhara are the best known names for Adi-Buddha, though there are others like
Sanghyang Adi Buddha from
Indonesia. Adi-Buddha is usually depicted as dark blue. The concept of Adi-Buddha is the closest to
monotheism of any form of Buddhism. Even then, Adi-Buddha is recognized as the center of an extended array of peaceful and wrathful deities, which are considered reflections of it. All famous sages and
Bodhisattvas are said to be reflections of Adi-Buddha, and many are identified as the "personality" of it.
Adi-Buddha is better compared to the abstracted forces of
Brahman,
Ayn Sof or
Arche rather than a personal creator God in the mold of
Yahweh or
Allah. Also, Adi-Buddha is not said to be the creator, but the originator of all things. Adi-Buddha is a deity in an
emanationist sense.
Adi-Buddha is a representation of the interdependence of phenomena, being an entity that can be regarded as a creator in a relative sense. Though phenomena can be symbolically represented in the primordial nature of Adi-Buddha and have in it their collective source, the universe is not regarded as being linearly created, being in a continuous, eternal co-relation with the deity. It also represents the non-duality between the noumenom (the individual's mind), and the phenomena (the cosmos), which are also seen as interrelated.
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KADAMPA
" Sometimes Buddhists are understood to be polytheists, but we Kadampas understand ourselves as monotheists who understand their ultimate object of refuge to have the ability to assume many conventional forms according to the different needs of living beings.
Some Buddhists fall into the extreme of thinking the Dharmakaya is just a state of nature and not a being so
they de-deify the ultimate.
As
Kadampas, we understand the Dharmakaya to be being, whose omniscient mind of great bliss is at one with a realization of how things truly are (empty), and that this Dharmkaya assumes the aspect of infinite forms according to the needs and dispositions of living beings.
These aspects or emanations are simply the shape the
underlying Dharmakaya assumes, but are not separate from it (like waves are not separate from the ocean)."
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The
Lotus Sūtra also indicates (in Chapter 4) that
emptiness (
¶ūnyatā)
is not the ultimate vision to be attained by the aspirant Bodhisattva: the attainment of Buddha Wisdom is indicated to be a bliss-bestowing treasure that transcends seeing all as merely empty or merely labeled.
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