Dan74 wrote:I don't know about you, Scott, but I guess I tend to think a bit too much and talk a bit more still.
So predictably I went through a period when I tried to figure out enlightenment and tell everyone about it. I thought I did a fine job of it too. But at the end of the day, dinner does need to be cooked and the house does need to be cleaned and while theorising is a fine and noble pursuit, it doesn't make things happen.
So I suppose most folks here would be more interested in how you do these things you wrote about. To hear about your practice. The rest is what sometimes goes by the name of "papanca" - mental proliferations. Buddhism, I guess, is walking the walk, and there is no substitute for those sore feet, it seems.
Scott1989 wrote:In that case I will stop posting these things on this forum.
Scott1989 wrote:Yes, but this is my path.
I have nothing to gain from posting this, since no one knows who I am and I have no questions to ask. I am hoping that my post will help those who are stuck in thinking, like I have been for so long, which is why I can explain the theory now even though I do not need it anymore. If you read my topic you will find that it gives knowledge that explains why you do not need knowledge. If that makes sense.
But maybe it is true that a Buddhist forum is not a place for this kind of topic since a Buddhist would have no need for it. In that case I will stop posting these things on this forum.
Scott1989 wrote:everything is inevitable.
"'Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" — that is impossible. Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.'
Scott1989 wrote:Your mind and body will start to become aware of the true self and settle the feeling of 'me-ness' there. I feel it in the chest, but maybe this is different for everyone.
"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.
Scott1989 wrote:It seems I might still have a lot to learn when it comes to finding a method of sharing knowledge, that is beneficial and points to something behind the words. Thank you all for pointing this out.
To the last two posters: It's true, there is a choice and there can be change, but wouldn't you say that the only true and free choice comes from a place of no-choice?
Karma is real and produces fruits, but the goal is to become free of karma and see that it is a process.
Maybe a helpful way of putting it is this: what happens in the future is still undetermined, but what happened now was inevitable
I will add that statement to the original post.
"In the case of words that the Tathagata knows to be factual, true, beneficial, yet unendearing and disagreeable to others, he has a sense of the proper time for saying them."
"In the case of words that the Tathagata knows to be factual, true, but unbeneficial, yet endearing and agreeable to others, he does not say them."
"In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."