A very in depth talk of Nibbana and the non existent ego that every one should carry through out their life. A Great Talk Ajahn Brahm Saadu,saadu,saadu
Same comment about the Buddha himself - when he sat under the tree and said "right, I'm not leaving this spot until I have found the truth" (or whatever the exact words were), he was trying to achieve something, not just going with the flow
Let go is NOT easy. In theory, it sounds simple and easy. But it is the hardest to achieve [personal opinion based on personal experience]. Buddhist is teaching me to let go. It is a journey. I hope to be able to achieve some sense of letting go before I die. So that I can go peacefully and with less attachment.
Thank you for replying. I have read and thought about what you wrote. I will bug you with another question. You write that the ego is inseparable and as such is not possible to abandon. How then should we according to that prevent all the troubles that seem to inevitably arise from the ego over and over again. And how to prevent troublesome thinking patterns or views of the world that arise in association with the mere existence of ego.
I’ve gotten rid of (LET GO OF) 95 percent of everything I used to own ... yes including my home. I respectfully disagree with the Venerable AB about what one ought to let go. To “Let Go” means just that ... to let go of “everything ” that keeps us chained to this life. Before the Lord Buddha became enlightened, he did just that ... let go of his Princely Title, his fortune, his palaces and belongings ... including his wife and son. For most of us, to let go of all our possessions means to also let go of our identity of who we think we are in this world. And that is very difficult to do. Sadly, because of our inability and unwillingness to let go is what keeps us stuck on this merry-go-round of birth and death.
Lord Byron, I read your comments regularly. I think my "take" on many issues is similar to yours, altho not always in agreement. What you have written here is very thought provoking. I think letting go of the self imposed chains we put around us brings some of the most beneficial results, at least on my path which is not yet at all free of chains. Respectfully, thank you.
Anagatavamsa [144] Inye ndị ọzọ nkọwa. Iji mezuo otu Buddha Mettha maseyya, ndị mmadụ kwesịrị itinye mgbalị (VISYA) ma kwụsie ike (Dalha), na-agagharị (Ubbigga-Manasa). Anyị nwere ike ikwu na "uche iwe" pụtara mkpali miri emi nke uche ma ọ bụ echiche nke ịdị ngwa (Samvega) nke na-abịa site n'ịghọta nnwere onwe dị mkpa iji chọpụta nnwere onwe. Ndị niile na-eme ezi omume na ndị na-akparịta ụka - ma hà bụ Bhikkhus, Bhikkhus, laymen, ọ ga-enwe ike izute otu Buddha na-esote. Ndị niile na-akwụ nnukwu nsọpụrụ nye Buddha ahụ ga-ahụ nnukwu mgbakọ a na-ahụ maka irivelelent otu Buddha Metteyya. Ndụ Nsọ (brahma-cariya) kwesịrị ime. Onyinye (Dana) kwesiri inye. Daysbọchị ncheta (Ulosatha) kwesịrị idobe. Ekwesịrị iji nlezianya mepụta obiọma. Site n'inwe obi ụtọ na ọrụ dị iche iche, ọ ga-ekwe omume n'ikpeazụ, ọ ga-ekwe omume n'ikpeazụ, ọ ga-emecha kpebie nhụsianya (dukkha). Ven. EDI SE SAILDāDaw [145] rụtụrụ aka na ọ dị mkpa iji mee ka mmezi ezi omume na usoro omume ọma (Vijja) ma ọ bụrụ na mmadụ ga-ezute otu Buddha. Omume ziri ezi pụtara ime ka omume dị mma (sila) na ịta (samadhi). Ọmụma pụtara ịzụlite amamihe (panna). E nwere ike iji aka kwesịrị iji tụnyere aka ukwu. Enwere ike iji ya tụnyere inwe ike ịhụ. Ọ bụrụ na mmadụ ma ọ bụ nke ọzọ na-efu, mmadụ agaghị eme nke ọma. Mmadu nwere ike na-emechu iwu ma debe iwu nke iwu ise na uzo ano na anoputa na ubochi mbu. Ọ bụrụ na esitere ihe ọmụma, omume na-ezighi ezi ga-apụta na ohere dị iche iche na-abịate otu Buddha ga-adị ntakịrị, n'ihi ihe a na-eme na-ewetara otu Buddha na nke na-esote. Ihe atụ nke omume ọjọọ nke Ven kwuru. EDI SILAW bụ: emeghị nke ọma, na-echegbula onwe gị nke ọma na omume nkịtị, na-egbochi ikwu okwu, na-adịghị ọcha. Omume dị otú a ga-apụtaghachi nke ọma na ala ala, na ndụ na-esote ma ọ bụ na ndụ n'ọdịnihu. Ọ bụrụ na ndị mmadụ na-eme ihe a na-ejigide ka a na-eme mkpọtụ n'ime ụwa dị elu, mmesapụ aka ha pụtara na ha ga-ezute ihe isi ike, ọnwụnwa, na mkpagbu ha. Site na idebe iwu a, o yikarịrị ka ha ga-ezute esemokwu, esemokwu, na ịkpọasị; Ha ga-enwe ike ibute ọrịa na ọrịa. Nke a ga - eme ka o sie ike iji zere omume na - eduga na ụwa dị ala. Ma, ọ ga-ekwe omume na mmadụ taa kwadeberelarị n'oge gara aga maka ịtatụ. Ọ bụrụ na a na-agba mbọ dị mma na ndụ a, onye ahụ nwere ike iru ma ọ dịkarịa ala ọkwa mbụ nke edemede ma bụrụ otu somatona. Mgbe ahụ, ọ gaghị ekwe omume ịme ihe ọ bụla na-arụpụta na ịmụgharị na ala ala ala. Nke a agaghị apụta na onye dị otú ahụ ga-atụfu ohere iji hụ otu Buddha na-esote. N'ikpeazụ, dị ka onye na-abụghị onye nchụàjà, ọ nwere ike ịbụ onye na-alọta, ọ ga-abụrụ ya na Sudhavavasa World Women, Ndụ ụwa ndị a nwere ike ịkwụsị ọrụ ọtụtụ Buddha. [146] Ọ bụrụ na onye nwere izu oke (parami) irute na-etolite na ndụ gị anaghị eme mgbalị dị mkpa, enwere ike ịghọ somapanna na ndụ ọzọ na ụwa deva. Ọ bụrụ na onye dị otú ahụ anaghị eme ihe na-eduga n'ichete ya, ọ ga-atụfu ihe niile n'oge mmezi Buddha a, ọ ga-enwekwa ike inweta ego n'oge a na-esote onyinye. Ven. Ntuziaka Siga na-ekwu banyere ọrụ dị mkpa a ga-arụ na ndụ a gụnyere ihe onye mmadụ na-atụgharị uche na-atụgharị uche. [147] Mmadu kwesiri imezu ihe mbu nke iri na ise nke ihe dị na ise (Carna-Dhamma), [148] nke ahụ bụ ịsị, ma e wezụga steeti Jhana. Omume mbụ anọ ahụ bụ: (1) ịbụ omume ọma, [149] (2) nche echiche, (3) ịmụrụ anya na iri nri, (4) tere aka. Àgwà asaa na-esote ya bụ steeti asaa dị mma (Saddhamma) nke dị na Buddha tụnyere ihe dị iche iche maka ụmụ amaala nke obodo: [150] Okwukwe (Saddha) na Benivalent kpọtere otu Buddha dị ka ogidi agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba. Obi umeala (Hia) dị ka olulu miri emi, obosara moat ma pụtara onye na-eso ụzọ ọjọọ na ahụ, okwu na uche. Ibelata ime ihe ojoo (Ottapra) dị ka okporo ụzọ dị elu gbara gburugburu obodo ahụ ma pụtara onye na-eso ụzọ na-ezere ime ihe ọjọọ n'anụ ahụ, okwu na uche. Ebe ọ bụ na nnukwu mmụta (Bahu-Sahu) dị ka nnukwu ụlọ ọrụ ube na mma agha. Onye nuru ihe nuru, ndi n rememeputa ihe anuru, ndi ezi omume ọ putara onye mara ihe-ọkà mmụta bu Budden. Ike (VISIYA) dị ka nnukwu ndị agha na-echebe obodo ahụ, maka mmadụ ga-eme ka a kpafuo uche na-enweghị uche, iji nwee ike ịdị na-eme uche, wee nọgidesie ike na steeti ndị nwere ọgụgụ isi. Ihe m na-eche (Sati) dị ka onye na-elekọta ọnụ ụzọ mara mma, onye na-ajụ ndị na-ekwupụta mmadụ na-amaghị ama ma na-ahapụ ndị a maara. Mmadu kwesiri inwe ogo nke uche na ikpa oke. Amamihe (panna) dị ka nnukwu rompar kpuchie ya na plasta. Mmadu gha enwe amamihe nke na - eme ka (ebe a na - ebipu) biliri ma banye na mmiri na - eduga na mbibi zuru oke nke nhụsianya. Ozi ọma ndị a niile na-enyere mmadụ aka ịhapụ omume ọjọọ ma zụlite ezi omume, ịhapụ ihe ndị a na-ata ụta ma na-enweghị ntụpọ. Otú ahụ ka ọ na-etolite ịdị ọcha. Anyị ekwesịghị ichegbu onwe anyị banyere ma anyị ga-enwe ike iru ihe mgbaru ọsọ Nibbana na ndụ a ma ọ bụ ma anyị ga-enwe ike ịme otu Buddha na-akpalite otu Buddha. Ọ bụrụ na anyị agba mbọ ike anyị niile, ajụjụ ndị a ga-elekọta onwe ha. Anyị ga-etorịrị ka ọ kwere omume na Sila, samadhi, na panna, nwee obi ike na n'ụzọ dị otú a, anyị ga-enwe ike ịbịa na njedebe nke ahụhụ niile. Eziokwu Ga-emeri! buddhristist-spitatititility.org buddhristist-spitatititility.org
But is ego really a illusion and why? Seems to me alto it is not traceable by any direct thought inquiry it is still a kind of concept the mind somehow creates and then associate all related thinking patterns with it. My question is , why would such a *concept* or a thinking pattern be thought as illusionary ? The argument of non-materialism or the ability of direct knowledge/insight to locate/identify ego still don't seem like strong inuf arguments. If you know more , please explain. Thank you.
So basically in order to be an enlightened being I need to become a complete prude? Enlightenment would seem overrated in that case. What kind of soteriological aim which denies basic human needs is worthwhile?
How is Nirvana permanent when everything is impermanent? How will it be a permanent state? You dont answer this. Where is the permanence of Nirvana else than staying as dead? In Buddhism, it is taught everything is subject to change and impermanence. How is Nirvana apart from them else than staying permanently in permanent state of death? I can not imagine anything in Buddhism which is permanent.
rakuna üçyüzdört Your question is a profound one. Nirvana ultimately has nothing to do with being 'alive' or 'dead'. Are we not essentially just as much dead as we 'think' we are alive? The same will be true when others 'think' that we are dead. Nirvana is itself just a concept. It cannot be experienced as it is the ultimate negation and yet it vibrates in the memory and underlies all that manifests. Zen monks understand this when they chant Gate Gate Paragate..="Always going beyond".
rakuna üçyüzdört you are very right - there is nothing permanent in Buddhism; when we use the word "permanent" we can use it in different ways. Normally we use it for things,permanent things, permanent people, permanent world - but there are no permanent world, people or things...i think, thats very clear....but we can say permanent solution, then it is not something. The Buddha by himself found the permanent solution for all problems we have, suffering, stress, what ever you like to say. Like a permanent medicine which can cure this sickness for ever...then it is in a different form, a different dimension....does it make sense for you....? with best wishes
Andy Moss what is the difference between Nirvana state and being dead state ? Both of them are claimed to be permanent. Or if nothing is permanent, how can Nirvana be permanent ? Is not it contradictonary ??
rakuna üçyüzdört ..the above comment was given by a good medidation teacher, Nilambe, Sri Lanka...i used his explanations he gave some years ago....only some thoughts from me to your new question: .we only say "death" to the falling apart of the physical body....there is no really dying ....the desire to continue is going on and searching for another form according to its deeds, (kamma) good or bad...that what we call the cycle of samsara: birth- death -birth - death.endless..this movement never stops from alone....Nibbana means the final liberation from this endless journey...with meditation we can experience it in our self.....Nibbana is neither a place nor a state...its the final solution to stop the cycle of becoming...it has to be experienced...no need to make ideas or concepts about...example:.somebody can tell you that something is sweet....he can write a book about, can give lessons in Universities, can write a song about...a poem.....what ever - the moment you taste it - you know! thats all with Metta
rakuna üçyüzdört Kurt Cobain (May he be well. May he be happy) was already in Nirvana (Nibbana) when he was 'alive'. The sun is always shining on above the clouds :) There is no 'unconsciousness'. Better to say 'sub consciousness'. Therefore how one say that there is absolute 'death'?. Ven Dhammadipa speaks truly. Nirvana is not a place or state. It is nothing that can be clung to nor perfectly defined with the intellect. It is our dualistic conceptualizations that confuse us. 'Life'/'Death', 'Conscious'/'unconscious'. Marks made by a stick in the sand of a river bed whilst the river flows ever on. Honey is not sweet. The tongue is not sweet. Bring the tongue to the honey and sweetness 'reveals itself' in the interaction. So with nirvana! Awareness of holistic inter-relationship at the ultimate dimensional level.
Lets say your a boss wearing fancy clothes and pants, tonnes of money and a awsome car. Now, with so many things its able to move someones heart make them proud and probrably increase their egoism, going to work people bow their heads towards you and greet you with respect, now what are they actually bowing to? Your position as their boss?? but thats not you they are bowing to your posisiton, are they bowing to you your uniform? but thats not you either thats your suit they are bowing to.
nirwana is an existence which does not exist, it is caused by the cease of karma law of causes n effects, while our existence is also caused by karma law of causes n effects, when u r still attached to sexual desires, u will inherit another body after u die, this body u inherited as u need to enjoy that sexual illusion.
Adjahn Brahm starts off by saying you should not be goal orientated and aim to be elightened, but doens't this contradict the Buddha's last words to his followers: All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation. Do your best. Or another (simpler) translation: Conditioned things are perishable; with vigilance strive to succeed
y people want to nirvana for ? i think none of them want to.... for what ? is life painful or death painful? if they said death painful and life is wonderful they should scare to born because born is to die.. the death and separation sorrow and tears are hiding in the shadow of reborn the pain that you will caring on without knowing
To state that something which exists also does not exist is a logical fallacy. Again. How can a person prove, with empirical and scientific evidence, that Nirvana, karma, or rebirth exist? And since when is sexual desire a bad thing? It's the reason you and I are both here?
you have some good points - karma is cause and effect current, you can see this first hand, its scientific, but invisible karma is down to your believe system. Nirvana is a state of mind so it does exist in this life, and rebirth, well how did you get here ;-) sexual desire is the cause of existence but there is good and bad sexual desire - maybe ajham bhrahm isn't the best person for you to follow, don't let his personality put you off understanding the dhamma, its always down to your own interpretation - there is other dhamma teachers you can follow with different perspectives
sex isnt bad or good, its just a delusion that u fail to know the reality of flesh, blood, n bones, thats why u rub ur flesh with ur mate n enjoy attachment forever, without being able to know the truth of dharma
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Thank you Ajahn Brahm. Your videos have changed my life
A very in depth talk of Nibbana and the non existent ego that every one should carry through out their life. A Great Talk Ajahn Brahm Saadu,saadu,saadu
Superb speach!!! Thank you for sharing an amazingly positive video!!!
Great Speech :) Om Shanti
Sadhu Sadhu SADHUUUUUUUUUU ❤️
Same comment about the Buddha himself - when he sat under the tree and said "right, I'm not leaving this spot until I have found the truth" (or whatever the exact words were), he was trying to achieve something, not just going with the flow
Thank you for your suggestion, ruanlian. Appreciate. Have a nice day.
Basis of Budhism is reincarnation and law of karma . The necessity of Budhism is impermanence , sufferings and concept of no soul 🙏🙏🙏 thanks
Let go is NOT easy. In theory, it sounds simple and easy. But it is the hardest to achieve [personal opinion based on personal experience]. Buddhist is teaching me to let go. It is a journey. I hope to be able to achieve some sense of letting go before I die. So that I can go peacefully and with less attachment.
you´re so cool man! You´re way beyound BespokeGroup!!
Sadhu! Sadhu! Sadhu!
that's true - but if you can get to that stage i'd like to know too.
Thank you for replying. I have read and thought about what you wrote. I will bug you with another question.
You write that the ego is inseparable and as such is not possible to abandon. How then should we according to that prevent all the troubles that seem to inevitably arise from the ego over and over again. And how to prevent troublesome thinking patterns or views of the world that arise in association with the mere existence of ego.
I’ve gotten rid of (LET GO OF) 95 percent of everything I used to own ... yes including my home. I respectfully disagree with the Venerable AB about what one ought to let go. To “Let Go” means just that ... to let go of “everything ” that keeps us chained to this life. Before the Lord Buddha became enlightened, he did just that ... let go of his Princely Title, his fortune, his palaces and belongings ... including his wife and son. For most of us, to let go of all our possessions means to also let go of our identity of who we think we are in this world. And that is very difficult to do. Sadly, because of our inability and unwillingness to let go is what keeps us stuck on this merry-go-round of birth and death.
Lord Byron, I read your comments regularly. I think my "take" on many issues is similar to yours, altho not always in agreement. What you have written here is very thought provoking. I think letting go of the self imposed chains we put around us brings some of the most beneficial results, at least on my path which is not yet at all free of chains. Respectfully, thank you.
dukkhanceva pannapemi dukkhassa ca nirodham = only suffering which i have seen and the way to stop it (Buddha's word of wisdom)
Anagatavamsa [144] Inye ndị ọzọ nkọwa. Iji mezuo otu Buddha Mettha maseyya, ndị mmadụ kwesịrị itinye mgbalị (VISYA) ma kwụsie ike (Dalha), na-agagharị (Ubbigga-Manasa). Anyị nwere ike ikwu na "uche iwe" pụtara mkpali miri emi nke uche ma ọ bụ echiche nke ịdị ngwa (Samvega) nke na-abịa site n'ịghọta nnwere onwe dị mkpa iji chọpụta nnwere onwe. Ndị niile na-eme ezi omume na ndị na-akparịta ụka - ma hà bụ Bhikkhus, Bhikkhus, laymen, ọ ga-enwe ike izute otu Buddha na-esote. Ndị niile na-akwụ nnukwu nsọpụrụ nye Buddha ahụ ga-ahụ nnukwu mgbakọ a na-ahụ maka irivelelent otu Buddha Metteyya. Ndụ Nsọ (brahma-cariya) kwesịrị ime. Onyinye (Dana) kwesiri inye. Daysbọchị ncheta (Ulosatha) kwesịrị idobe. Ekwesịrị iji nlezianya mepụta obiọma. Site n'inwe obi ụtọ na ọrụ dị iche iche, ọ ga-ekwe omume n'ikpeazụ, ọ ga-ekwe omume n'ikpeazụ, ọ ga-emecha kpebie nhụsianya (dukkha).
Ven. EDI SE SAILDāDaw [145] rụtụrụ aka na ọ dị mkpa iji mee ka mmezi ezi omume na usoro omume ọma (Vijja) ma ọ bụrụ na mmadụ ga-ezute otu Buddha.
Omume ziri ezi pụtara ime ka omume dị mma (sila) na ịta (samadhi). Ọmụma pụtara ịzụlite amamihe (panna). E nwere ike iji aka kwesịrị iji tụnyere aka ukwu. Enwere ike iji ya tụnyere inwe ike ịhụ. Ọ bụrụ na mmadụ ma ọ bụ nke ọzọ na-efu, mmadụ agaghị eme nke ọma. Mmadu nwere ike na-emechu iwu ma debe iwu nke iwu ise na uzo ano na anoputa na ubochi mbu. Ọ bụrụ na esitere ihe ọmụma, omume na-ezighi ezi ga-apụta na ohere dị iche iche na-abịate otu Buddha ga-adị ntakịrị, n'ihi ihe a na-eme na-ewetara otu Buddha na nke na-esote.
Ihe atụ nke omume ọjọọ nke Ven kwuru. EDI SILAW bụ: emeghị nke ọma, na-echegbula onwe gị nke ọma na omume nkịtị, na-egbochi ikwu okwu, na-adịghị ọcha. Omume dị otú a ga-apụtaghachi nke ọma na ala ala, na ndụ na-esote ma ọ bụ na ndụ n'ọdịnihu. Ọ bụrụ na ndị mmadụ na-eme ihe a na-ejigide ka a na-eme mkpọtụ n'ime ụwa dị elu, mmesapụ aka ha pụtara na ha ga-ezute ihe isi ike, ọnwụnwa, na mkpagbu ha. Site na idebe iwu a, o yikarịrị ka ha ga-ezute esemokwu, esemokwu, na ịkpọasị; Ha ga-enwe ike ibute ọrịa na ọrịa. Nke a ga - eme ka o sie ike iji zere omume na - eduga na ụwa dị ala.
Ma, ọ ga-ekwe omume na mmadụ taa kwadeberelarị n'oge gara aga maka ịtatụ. Ọ bụrụ na a na-agba mbọ dị mma na ndụ a, onye ahụ nwere ike iru ma ọ dịkarịa ala ọkwa mbụ nke edemede ma bụrụ otu somatona. Mgbe ahụ, ọ gaghị ekwe omume ịme ihe ọ bụla na-arụpụta na ịmụgharị na ala ala ala.
Nke a agaghị apụta na onye dị otú ahụ ga-atụfu ohere iji hụ otu Buddha na-esote. N'ikpeazụ, dị ka onye na-abụghị onye nchụàjà, ọ nwere ike ịbụ onye na-alọta, ọ ga-abụrụ ya na Sudhavavasa World Women, Ndụ ụwa ndị a nwere ike ịkwụsị ọrụ ọtụtụ Buddha. [146]
Ọ bụrụ na onye nwere izu oke (parami) irute na-etolite na ndụ gị anaghị eme mgbalị dị mkpa, enwere ike ịghọ somapanna na ndụ ọzọ na ụwa deva. Ọ bụrụ na onye dị otú ahụ anaghị eme ihe na-eduga n'ichete ya, ọ ga-atụfu ihe niile n'oge mmezi Buddha a, ọ ga-enwekwa ike inweta ego n'oge a na-esote onyinye.
Ven. Ntuziaka Siga na-ekwu banyere ọrụ dị mkpa a ga-arụ na ndụ a gụnyere ihe onye mmadụ na-atụgharị uche na-atụgharị uche. [147] Mmadu kwesiri imezu ihe mbu nke iri na ise nke ihe dị na ise (Carna-Dhamma), [148] nke ahụ bụ ịsị, ma e wezụga steeti Jhana. Omume mbụ anọ ahụ bụ: (1) ịbụ omume ọma, [149] (2) nche echiche, (3) ịmụrụ anya na iri nri, (4) tere aka.
Àgwà asaa na-esote ya bụ steeti asaa dị mma (Saddhamma) nke dị na Buddha tụnyere ihe dị iche iche maka ụmụ amaala nke obodo: [150]
Okwukwe (Saddha) na Benivalent kpọtere otu Buddha dị ka ogidi agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba agba.
Obi umeala (Hia) dị ka olulu miri emi, obosara moat ma pụtara onye na-eso ụzọ ọjọọ na ahụ, okwu na uche.
Ibelata ime ihe ojoo (Ottapra) dị ka okporo ụzọ dị elu gbara gburugburu obodo ahụ ma pụtara onye na-eso ụzọ na-ezere ime ihe ọjọọ n'anụ ahụ, okwu na uche.
Ebe ọ bụ na nnukwu mmụta (Bahu-Sahu) dị ka nnukwu ụlọ ọrụ ube na mma agha. Onye nuru ihe nuru, ndi n rememeputa ihe anuru, ndi ezi omume ọ putara onye mara ihe-ọkà mmụta bu Budden.
Ike (VISIYA) dị ka nnukwu ndị agha na-echebe obodo ahụ, maka mmadụ ga-eme ka a kpafuo uche na-enweghị uche, iji nwee ike ịdị na-eme uche, wee nọgidesie ike na steeti ndị nwere ọgụgụ isi.
Ihe m na-eche (Sati) dị ka onye na-elekọta ọnụ ụzọ mara mma, onye na-ajụ ndị na-ekwupụta mmadụ na-amaghị ama ma na-ahapụ ndị a maara. Mmadu kwesiri inwe ogo nke uche na ikpa oke.
Amamihe (panna) dị ka nnukwu rompar kpuchie ya na plasta. Mmadu gha enwe amamihe nke na - eme ka (ebe a na - ebipu) biliri ma banye na mmiri na - eduga na mbibi zuru oke nke nhụsianya.
Ozi ọma ndị a niile na-enyere mmadụ aka ịhapụ omume ọjọọ ma zụlite ezi omume, ịhapụ ihe ndị a na-ata ụta ma na-enweghị ntụpọ. Otú ahụ ka ọ na-etolite ịdị ọcha.
Anyị ekwesịghị ichegbu onwe anyị banyere ma anyị ga-enwe ike iru ihe mgbaru ọsọ Nibbana na ndụ a ma ọ bụ ma anyị ga-enwe ike ịme otu Buddha na-akpalite otu Buddha. Ọ bụrụ na anyị agba mbọ ike anyị niile, ajụjụ ndị a ga-elekọta onwe ha. Anyị ga-etorịrị ka ọ kwere omume na Sila, samadhi, na panna, nwee obi ike na n'ụzọ dị otú a, anyị ga-enwe ike ịbịa na njedebe nke ahụhụ niile.
Eziokwu Ga-emeri!
buddhristist-spitatititility.org
buddhristist-spitatititility.org
I guess 'killing' an illusion is realizing that it is empty
But is ego really a illusion and why? Seems to me alto it is not traceable by any direct thought inquiry it is still a kind of concept the mind somehow creates and then associate all related thinking patterns with it. My question is , why would such a *concept* or a thinking pattern be thought as illusionary ? The argument of non-materialism or the ability of direct knowledge/insight to locate/identify ego still don't seem like strong inuf arguments. If you know more , please explain. Thank you.
So basically in order to be an enlightened being I need to become a complete prude? Enlightenment would seem overrated in that case. What kind of soteriological aim which denies basic human needs is worthwhile?
How is Nirvana permanent when everything is impermanent? How will it be a permanent state? You dont answer this. Where is the permanence of Nirvana else than staying as dead? In Buddhism, it is taught everything is subject to change and impermanence. How is Nirvana apart from them else than staying permanently in permanent state of death? I can not imagine anything in Buddhism which is permanent.
rakuna üçyüzdört Your question is a profound one. Nirvana ultimately has nothing to do with being 'alive' or 'dead'. Are we not essentially just as much dead as we 'think' we are alive? The same will be true when others 'think' that we are dead.
Nirvana is itself just a concept. It cannot be experienced as it is the ultimate negation and yet it vibrates in the memory and underlies all that manifests. Zen monks understand this when they chant Gate Gate Paragate..="Always going beyond".
rakuna üçyüzdört you are very right - there is nothing permanent in Buddhism; when we use the word "permanent" we can use it in different ways. Normally we use it for things,permanent things, permanent people, permanent world - but there are no permanent world, people or things...i think, thats very clear....but we can say permanent solution, then it is not something.
The Buddha by himself found the permanent solution for all problems we have, suffering, stress, what ever you like to say. Like a permanent medicine which can cure this sickness for ever...then it is in a different form, a different dimension....does it make sense for you....? with best wishes
Andy Moss what is the difference between Nirvana state and being dead state ? Both of them are claimed to be permanent. Or if nothing is permanent, how can Nirvana be permanent ? Is not it contradictonary ??
rakuna üçyüzdört ..the above comment was given by a good medidation teacher, Nilambe, Sri Lanka...i used his explanations he gave some years ago....only some thoughts from me to your new question: .we only say "death" to the falling apart of the physical body....there is no really dying ....the desire to continue is going on and searching for another form according to its deeds, (kamma) good or bad...that what we call the cycle of samsara: birth- death -birth - death.endless..this movement never stops from alone....Nibbana means the final liberation from this endless journey...with meditation we can experience it in our self.....Nibbana is neither a place nor a state...its the final solution to stop the cycle of becoming...it has to be experienced...no need to make ideas or concepts about...example:.somebody can tell you that something is sweet....he can write a book about, can give lessons in Universities, can write a song about...a poem.....what ever - the moment you taste it - you know! thats all with Metta
rakuna üçyüzdört Kurt Cobain (May he be well. May he be happy) was already in Nirvana (Nibbana) when he was 'alive'. The sun is always shining on above the clouds :)
There is no 'unconsciousness'. Better to say 'sub consciousness'. Therefore how one say that there is absolute 'death'?.
Ven Dhammadipa speaks truly. Nirvana is not a place or state. It is nothing that can be clung to nor perfectly defined with the intellect.
It is our dualistic conceptualizations that confuse us. 'Life'/'Death', 'Conscious'/'unconscious'. Marks made by a stick in the sand of a river bed whilst the river flows ever on.
Honey is not sweet. The tongue is not sweet. Bring the tongue to the honey and sweetness 'reveals itself' in the interaction. So with nirvana! Awareness of holistic inter-relationship at the ultimate dimensional level.
how do we know that nirvana exists?
Lets say your a boss wearing fancy clothes and pants, tonnes of money and a awsome car. Now, with so many things its able to move someones heart make them proud and probrably increase their egoism, going to work people bow their heads towards you and greet you with respect, now what are they actually bowing to? Your position as their boss?? but thats not you they are bowing to your posisiton, are they bowing to you your uniform? but thats not you either thats your suit they are bowing to.
:)
nirwana is an existence which does not exist, it is caused by the cease of karma law of causes n effects, while our existence is also caused by karma law of causes n effects, when u r still attached to sexual desires, u will inherit another body after u die, this body u inherited as u need to enjoy that sexual illusion.
Adjahn Brahm starts off by saying you should not be goal orientated and aim to be elightened, but doens't this contradict the Buddha's last words to his followers: All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation. Do your best.
Or another (simpler) translation: Conditioned things are perishable;
with vigilance strive to succeed
y people want to nirvana for ? i think none of them want to.... for what ? is life painful or death painful? if they said death painful and life is wonderful they should scare to born because born is to die.. the death and separation sorrow and tears are hiding in the shadow of reborn the pain that you will caring on without knowing
To state that something which exists also does not exist is a logical fallacy.
Again. How can a person prove, with empirical and scientific evidence, that Nirvana, karma, or rebirth exist?
And since when is sexual desire a bad thing? It's the reason you and I are both here?
you have some good points - karma is cause and effect current, you can see this first hand, its scientific, but invisible karma is down to your believe system. Nirvana is a state of mind so it does exist in this life, and rebirth, well how did you get here ;-) sexual desire is the cause of existence but there is good and bad sexual desire - maybe ajham bhrahm isn't the best person for you to follow, don't let his personality put you off understanding the dhamma, its always down to your own interpretation - there is other dhamma teachers you can follow with different perspectives
sex isnt bad or good, its just a delusion that u fail to know the reality of flesh, blood, n bones, thats why u rub ur flesh with ur mate n enjoy attachment forever, without being able to know the truth of dharma