tiltbillings wrote:Mythic history, something of which most religions have a great deal.
More Western secular assumptions.... Now you're not even willing to take the suttas seriously on their own terms.
I prefer my Dhamma sandiṭṭhiko
(self evident; immediately apparent; visible here and now by one's direct experience), akāliko
(timeless, immediate), ehipassiko
(can be seen for one's self) and opanayiko
, (leading to liberation). Does not believing in mythic histories that are not sandiṭṭhiko
, and opanayiko
undermine the core teachings of the Buddha? Not that anyone has shown. And why does Buddhism get to favor its mythic histories over other religions mythic histories? While mythic histories have their place and may function to be inspiring, they are not necessary --that anyone has shown --for liberation.
tiltbillings wrote:The important thing is: Rather, inquire into his knowledge of that which is to be practised by us.
Again, this thread pertains to the practice of the perfections in order to attain unsurpassable perfect awakening (anuttarāsammāsambodhi).
It started out that way, but it was worth a mention that the liberation the Buddha attained is no different from that attained by the arahants. I would have left it that, except you seemed to want to contest that, at length.
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
There is freedom from birth, freedom from becoming, freedom from making, freedom from conditioning. If there were not this freedom from birth, freedom from becoming, freedom from making, freedom from conditioning, then escape from that which is birth, becoming, making, conditioning, would not be known here. -- Ud 80
Ar scáth a chéile a mhaireas na daoine.
People live in one another’s shelter.
dheamhan a fhios agam
Damned if I know.