just some popcorns for thoughts
nothing serious ,nor authentic , relax and enjoy
choice to teach or not to teach ?
The Buddha hesitated after he attained full Awakening. He saw
that it would be difficult to those in the world who delighted in sensual
pleasures to attain the knowledge which meant the calming of all the
habitual tendencies, renouncing all attachment, the destruction of
craving, attaining dispassion, cessation, Nibbana. It would be wearying
and troublesome to teach what he had attained if others did not understand
Brahma Sahampati was aware of what the Buddha was thinking.
According to the commentaries, this Brahma had become a Non-Returner
under the Buddha Kassapa and was reborn in the Pure Abodes (Suddhavasa) of
the Brahma planes. Brahma Sahampati realized that the world could be lost
if the Buddha did not teach others the way to Nibbana. So he went to the
Buddha and requested that he teach. "There are those who have few
defilements," he said, "who are going to ruin through not hearing the
Doctrine (Dhamma). They will be the ones who fully understand the
After being requested to teach three times, the Buddha, out of
compassion for the world, surveyed the world with the eye of an Awakened
One. He saw that there were all sorts of beings and that many of them
would not understand what he had to teach. There were a few, however, who
would be able to understand. Seeing this, the Buddha accepted the
invitation to teach.http://www.skepticfiles.org/mys5/teaching.htm
another place, another enligtened being
According to the tradition, and a biography included in Sima Qian's work, Lao Tse was an older contemporary of Confucius and worked as an archivist in the Imperial Library of the Zhou Dynasty court. Confucius intentionally or accidentally met him in Zhou, near the location of modern Luoyang, where Confucius was going to browse the library scrolls. According to these stories, Confucius, over the following months, discussed ritual and propriety, cornerstones of Confucianism, with Lao Tse. The latter strongly opposed what he felt to be hollow practices. Taoist legend claims that these discussions proved more educational for Confucius than the contents of the libraries.
Afterwards, Lao Tse resigned from his post, perhaps because the authority of Zhou's court was diminishing. Some accounts claim he travelled west on his water buffalo through the state of Qin and from there disappeared into the vast desert. These accounts have a guard at the western-most gate convincing Lao Tse to write down his wisdom before heading out into the desert. Until this time, Lao Tse had shared his philosophy in spoken words only, as was also the case with Socrates, Jesus, the Buddha and Confucius (whose Analects were most likely compiled by disciples). Lao Tse's response to the soldier's request was the Tao Te Ching.
If one have seen the Tao Te Ching (Book of The Path and Virtue) under the light of the Buddha teachings, one will recognise many wisdom inside.
But choice of teaching made by Lao tze is different from the Buddha.
Narada Maha Thera wrote:According to Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms.
1. Utu Niyama - physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.
2. Bija Niyama - order of germs and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
3. Kamma Niyama - order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does kamma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.
4. Dhamma Niyama - order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisattva in his last birth. Gravitation and other similar laws of nature. The natural reason for being good and so forth, may be included in this group.
5. Citta Niyama - order or mind or psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc., including also telepathy, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other psychic phenomena which are inexplicable to modern science.
Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves. Kamma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.
Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. For example, fire normally burns, and extreme cold freezes, but man has walked scatheless over fire and meditated naked on Himalayan snows; horticulturists have worked marvels with flowers and fruits; Yogis have performed levitation. Psychic law is equally mechanistic, but Buddhist training aims at control of mind, which is possible by right understanding and skilful volition. Kamma law operates quite automatically and, when the kamma is powerful, man cannot interfere with its inexorable result though he may desire to do so; but, here also, right understanding and skilful volition can accomplish much and mould the future. Good kamma, persisted in, can thwart the reaping of bad kamma, or as some Western scholars prefer to say 'action influence', is certainly an intricate law whose working is fully comprehended only by a Buddha. The Buddhist aims at the final destruction of all kamma.
Linear thinking can be usefull to explain something. But It can lead to a rigid view. And the rigid view lead to determinism, like this kind of rigid affirmation.
If there are causes for X to occur, X occurs, never Y.
If there are causes for Y to occur, Y occurs, never X.
Here the expression places on the result-end point of view. Then one can say woah these are causes (and I'm not sure that one can see all causes...).
The Kamma law does not affirm such a way, because Kamma is action at the beginning point.
Instead of cause/effect, the most appropriate image to express the Kamma law is stone-fruit / fruits. That means a stone-fruit (deed) may give n fruits where n is from 0 to many fruits. This is an opening view to possibilities : not deterministic thinking.
Linear thinking is very common, because it's easier to understand and to memorize. But it leads to completely an unbalanced state. You can see it in the advertisements about nutrients emphasizing on only ONE nutrient, one day it claims only Vitamin C, another day only Omega-3 , another day only Vitamin D, etc.. This is a MONO cultural thinking.
But real life is multi-dimensionnal, so learn to think GLOBAL., to see the whole picture, all the environment around in real life that is "conditionned", "influenced" by the above 5 elements. And citta niyama is "you", is dependently on "you".
Long ago, I wondered when does a being realize that he is in a wrong way ? all conditions around him seems to contribute to put him deepenly in "hell", but "suddenly" , he sees the other side. Why ? because, when after satisfying sensual desires, he will be in a calm,quiet state , then suddenly he may be in an un-conditionned state and sees the real nature of things : impurity of the body, impermanence. Then a choice will arise. Even this moment is very short but it will mark him.
The Buddha taught about Dependent Originations and Conditions.
So when one just answer : ... conditionned ..... conditionned .... conditionned .... , one have great probability to be in line with the teachings.
But when asked more details, it reveals a rigid, deterministic view.
Yes the Buddha taugh Dependent Origination, but in the samsara order due to conditionned things and in the unbinding order due to Un-conditionned things.
The main purpose of the DO is to point out the way dukkha arised due to mental conditions, and the way one can be liberated from these mental chains. That is to break upadana, tanha, and avijja links.
And how is it possible, by praticing the 8NP. basically, by observing, seeing and penetrating the true caracteristics of life.
The Buddha also taught the Dependent arising of enlightenment (SN Upanisa Sutta)
1. suffering (dukkha)
2. faith (saddhā)
3. joy (pāmojja, pāmujja)
4. rapture (pīti)
5. tranquillity (passaddhi)
6. happiness (sukha)
7. concentration (samādhi)
8. knowledge and vision of things as they are (yathābhūta-ñāna-dassana)
9. disenchantment with worldly life (nibbidā)
10. dispassion (virāga)
11. freedom, release, emancipation (vimutti)
12. knowledge of destruction of the cankers (āsava-khaye-ñāna)
What does it mean to stay in an un-conditionned state ? see the following instructions :
"Then, Bahiya, you should train yourself thus:
In reference to the seen, there will be only the seen.
In reference to the heard, only the heard.
In reference to the sensed, only the sensed.
In reference to the cognized, only the cognized.
That is how you should train yourself.
When for you there will be only the seen in reference to the seen,
only the heard in reference to the heard,
only the sensed in reference to the sensed,
only the cognized in reference to the cognized,
then, Bahiya, there is no you in terms of that.
When there is no you in terms of that, there is no you there.
When there is no you there, you are neither here nor yonder nor between the two.
This, just this, is the end of stress."
Oh yes, before one come to such spiritual state, one need to practice and to see for himself.
"sensual cravings result only in sensual clinging,
but craving for ideas results in view clinging, practice clinging and self clinging, all of which eventually lead to suffering."