What is the Buddhist philosophy on...

Discussion in 'Buddhism' started by xdianax, May 18, 2004.

  1. xdianax

    xdianax Member


    Haha, I know it sounds kinda silly, but I was very curious, especially because I get so much of it, and either am too lazy to do it before its late at night, or do it and STILL don't have time to meditate.

    :) Love,

  2. ericf

    ericf Member

    At the very least, I expect a person who is a Buddhist to agree with the four noble truths and live according to the Eightfold path.

    Quick google turns up this page listing those for you. I would recommend finding a site with detail if you are interested.


    Pretty much everything else on that site is a core belief also... so you probably already would agree with them. If you understand the four noble truths and are on the eightfold path the rest of those things are already included as part of your understanding.
  3. hmmmmm-buddhists take on homework. They believe that inner happiness and being at peace with yourself leads to true awakening. put another way, if it makes you happy do it. Not like hedonism, but genuine happiness.
  4. ericf

    ericf Member

    Well, I was waiting for you to ask which of the 12 things I mentioned applied to homework... but I'll just say it.

    Suffering Exists. :D

    lol... seriously though, there is nothing opposing homework at all. Unless your homework involved harming others or something that violates the eightfold path. You can't get out of it that easily. A life of study if not wrong.

    I would actually think homework would be encouraged if it was beneficial to you. I know most people agree that studying Buddhist writings is good -- so studying must be acceptable. Just don't become too attached to your studies... have fun also.

    EDIT: I totally forgot to mention homework in my first post. I just zoned out. :eek:
  5. xdianax

    xdianax Member

    Ooo there is the connection. Haha, I was kin dof confused on what that had to do with the thread. =) I guess there isn't a good excuse for not doing homework. Hmmm, well then, now I wonder if there is any Buddhist philosophy on how to actually get it done without slacking off the entire day.

    :) Love,

  6. ericf

    ericf Member

    Yeah, those were supposed to be in one conherent post... tied humorously together. But my phone rang halfway through. I started talking to my sister, and thought... just finish this sentence and post it now. You can complete it later. I didn't even think about the fact that it would make no sense like it was. :D

    I swear I am sober. I just am a dunce sometimes.
  7. to cure the problem of slacking off and procrastinating, you need to learn to meditate and become mindful of your surroundings. This practice will filter down into your daily activities and you will become a lot more spontaneously creative-thus homework will become a piece of cake-it all starts with getting grounded with yourself (not the chided version and then punished) but again at peace with yourself
  8. xdianax

    xdianax Member

    ;) Now all I have to figure out is how to not procrastinate meditating.
  9. rainbow dew

    rainbow dew Member

    'breathing in i calm my body

    breathing out i smile
    dwelling in the present moment
    i know that this is a wonderful moment'

    this works, even for homework!
    in dharma,
    x x x
  10. Chodpa

    Chodpa -=Chop_Chop=-

    As said above the simple philosophy of the historic Buddha Siddhartha Gautama Shakyamuni was layed out in the 4 Noble truths and includes the (1) existance is suffering (2) due to impermanence of everything (3) and that there is a changeless state of nirvana (4) which can be realized by the 8-fold path. The 8 fold path simply states that karma brings results and so to raise life to a heavenly status virtuous actions must be adhered to, and to escape hellishness nonvirtue must be relinquished. So if homework is virtuous then it will make life better for everyone. Buddhists are typically very disciplined and austere so that should tell you.
  11. Scholar_Warrior

    Scholar_Warrior Be Love Now

    the buddhist practice of detachment applies to either doing homework, or not doing homework. either way, if you want to make an attempt at practising Buddhism, you will not be attached to the outcome of your decision. you may decide that there is no reason to decide at all and simply wait, watch, and see what you do....
  12. MelvnDoo

    MelvnDoo Member

    i didnt thouroughly read all the replies, but i just wanted to say this. a teacher of mine once said that even if you feel like you "dont have time" to meditate, just go and DO IT for at least 10-15 minutes. no matter what you´re doing, you CAN spare 15 minutes. after that, you might see that you really DO have time. i feel like i´m preaching to the choir here, cause if you meditate, you probably already know what i´m talking about.
  13. xdianax

    xdianax Member

    I have to admit, I could probably set aside at least 10 minutes to meditate, but I think the reason I end up avoiding it is because I make it into a bigger deal than it actually is. I close all my shades and take my noisy ticking clock out of my room before meditating, and always feel I have to be in super comfy clothes, (so if i am wearing jeans I feel I have to change if I want to meditate). Does anyone else do this? I don't have a quick meditation spot and can jush go to that is isolated. In fact I have trouble deciding where in my room to meditate. I don't have much wallspace (and I prefer to have my back to the wall, to help keep a good posture), so I awkwardly sit against the side of my bed. Anyone have any suggestions about how to get rid of so many difficulties and preparations?

    :) Love,

  14. nephthys

    nephthys Member

    You could use a Nidra Yoga posture (a corpse in essence).
  15. My mother once told me that when she was graduating law school, once of her fellow collegues made a speech at the bar. He was a buddhist, and the only student to get absolute straight As. My mother said that she'd never forget what he said.. probably because people who are deeply involved in Buddhism always have wise things to say. Anyway, he said, "Keep your homelife happy, and all will fall into place."

    That's all he said for his speech.
    I thought that was pretty cool.
    I'm pretty educated about Buddhism, I've read numerous websites about it and have read books (including one recommended on the hipbooks site, "Awakening the Buddha Within" by Lama Surya Das). I think it's a pretty cool philosophy/religion. My mum said if she were to commit to any "religion", it would be Buddhism. I would have to agree.
    The only reason I do not commit myself is because for me to find my own truth, I have to find it for myself.. I mean, I used many of the same methods of Buddhism (ie. meditation, breathing, stopping and thinking and realising, smiling... just simple things), but I choose not to believe nor disbelieve in reincarnation or eating meat (All beings are on their way to enlightenment - linked with reincarnation). Buddha said to challenge his teachings and not just believe everything he says... so.. All I can do is wait to die and see if I can remember this life as a human. ..

    So yeah, completely off track now.. but anyway, I think if you're happy, you'll do your homework on your own.. If you're not happy, use the noble truths to guide you to happiness
  16. mahasattva

    mahasattva Member

    Our buddhist practice and faith are not separate from daily life.The essence of faith is how we should live our lives according to the principles of Buddhism. Health, work, family, school, our struggles, fears, hopes, dreams and desires blend together to weave the fabric of our lives. Rather than limit or restrict people through narrow-minded dogma, Buddhism seeks to empower self-reliant individuals who, acting with true reason-based upon the law of cause and effect-manifest unlimited creativity and value.

    SGI President Ikeda said: "Faith and daily life, faith and work-these are not separate things. They are one and the same. To think of them as separate-that faith is faith, and work is work-is theoretical faith. Based on the recognition that work and faith are one and the same, we should put one hundred percent of our energy into our jobs and one hundred percent into faith, too. When we resolve to do this, we enter the path of victory amid the realities of society and in our own daily lives" (For Today And Tomorrow, p. 175).

    Contemplation or meditation for its own sake is absurd. In the Vimalakirti Sutra, Shakyamuni clearly explains that true meditation is not solitary contemplation beneath a tree but playing an active role in society while embracing the truth.

    Mahatma Gandhi, to someone who urged that he pursue a life of meditation, is said to have remarked that he felt no need to withdraw to a cave for that purpose. He carried the cave with him, he said, wherever he went. This episode is characteristic of Gandhi, who devoted his life to taking action and practicing among the people.

    Buddhism is not a religion that closes its eyes to people's suffering; it is a teaching that opens people's eyes. Therefore, Buddhism is the path that enables people to become happy. To turn away our eyes from the contradictions of society and rid ourselves of all worldly thoughts is not(i.e erroneous) the way of Buddhist practice.

    The true spirit of meditation lies in manifesting our innate wisdom in society and resolutely struggling for the happiness of ourselves and others, and to construct a better society.

    The "Benefits of the Teacher of the Law" (nineteenth) chapter of the Lotus Sutra states that those who uphold the sutra will enjoy the benefit of having their six sense organs (eye, ear, nose, tongue, body and mind) purified. With regard to the to mind benefits" of upholding the sutra, it says:

    The doctrines that [good men and good women who accept the Lotus Sutra] preach... will conform with the gist of the principles and never be contrary to true reality.
    "If they should expound some text of the secular world or speak on matters of government or those relating to wealth or livelihood, they will in all cases conform to the correct Law. (LS19, 263)

    Great Teacher T'ien-t'ai of China commented on this passage: "No affairs of life or work are in any way different from the ultimate reality [true entity]"

    The Buddha's revelation of the true entity of all phenomena is very important. The truth (true entity) of things is not found in some far distant realm removed from reality. In this unwavering focus on the true form (true entity) of everyday reality, never moving away from real things and events (all phenomena), we can discern the true brilliance of the Buddha's wisdom.

    The "Life Span" (sixteenth) chapter of the Lotus Sutra says: "The Thus Come One perceives the true aspect of the threefold world exactly as it is" (LS16, 226). The "threefold world" is the world of reality. The Buddha is determined never to become alienated or divorced from the actual world (all phenomena). At the same time, the Buddha is not influenced by the superficial appearance of the actual world (all phenomena), but instead grasps the supreme truth (true entity) concealed therein and teaches it to others so that they may understand and apply it in their own lives. This is the [true] wisdom of Buddhism.

    Where and when is the realm of eternal life of the true entity to be found? It is now; it is here. Enlightened to this truth one is a Buddha; ignorant of it, one dwells in the nine worlds. Consequently, the world of Bodhisattva is not necessarily close to the world of Buddhahood nor the world of Hell far from it. All living beings in any of the nine worlds can equally manifest the state of Buddhahood within their lives just as they are. Each individual life (all phenomena) is one with the cosmic life (true entity). Nor does this cosmic life (true entity) exist separately from each individual life (all phenomena).

    Nichiren Daishonin, 13th century japanese reformer Buddhist monk, expressed this realm of life of the true entity of all phenomena as follows: "The Lotus Sutra teaches that the mind is one with the earth, and the earth is one with its plants" (MW-1). "Mind" here is equivalent to the cosmic life.

    The pre-Lotus Sutra(representing other Mahayana and Hinayana sutras) teachings, representing a still-shallow and provisional body of philosophy, expounded that all phenomena (individual life) derived from the mind (cosmic life). In this case, the mind is like the earth, while all phenomena are like the plants growing in it. According to this paradigm, the mind and phenomena are separate entities.

    But the Lotus Sutra teaches something different. The mind is the earth and the earth is one with the plants that grow in it. The true entity and all phenomena are one and the same thing. They cannot be divided. The moon and the flowers, each and every thing, are one with the totality of the life of the universe itself. In the same Gosho, the Daishonin writes: "The provisional sutras say that a tranquil mind is like the moon and a pure heart like a flower, but the Lotus Sutra states that the flower and moon are themselves heart and mind"

    Thus, Nichiren states contains the very famous statement in the "Gift of Rice": "The true path of life lies in the affairs of this world" (Major Writing- Vol 1). Only in the actuality of the "affairs of this world" (all phenomena) can we demonstrate the "true path"--that is, the wisdom of the true entity; the wisdom of the Lotus Sutra(or faith in the Wonderful Dharma).
  17. mahasattva

    mahasattva Member

    To speak of discovering the true entity "behind" phenomena might give the impression that the Law exists somewhere apart from the phenomena. This is definitely not the case. Phenomena and their true entity are always inseparable. The Buddha observes the true entity as it manifests through phenomena and correctly perceive that the true entity exists only as the phenomena. They certainly do not exist separately.
    To illustrate, if phenomena, which are constantly changing, are likened to waves, then the true entity is comparable to the ocean. Waves are produced by the ocean, and wave crests consist of sea water. Conversely, there is no ocean that does not manifest as waves. The two are one in essence.
    Again, if the true entity is likened to the surface of a mirror, then phenomena would be comparable to the images appearing therein. The mirror reproduces all kinds of things as images. There is no mirror that does not reflect images as long as there is light. Conversely, there could be no reflected images without the mirror.
    "The true entity of all phenomena" is, therefore, a philosophy that sees into the real aspect of every reality in the universe, especially human life. All phenomena and the true entity are "two but not two," for one cannot exist without the other. This is what binds the true entity and all phenomena together, making them one and the same, even though they may seem to be different. All phenomena --- the sun and the moon as they rise and set, the ebb and flow of the seas, the bending of trees before the wind --- in the eye of Buddhism all appear as the action or manifestations of Law(i.e.Myoho-renge-kyo). Unlike the Lotus Sutra, which gives careful, deep treatment of this principle, all the other sutras deal solely with the phenomena themselves and point out only differences among them. The Lotus Sutra sees beyond the superficial differences and discovers the Mystic Law equally permeating the depths of all. This is what sets the "perfect and all-embracing Lotus Sutra" above the "provisional teachings of discrimination." The principle of equality meant by "the true entity of all phenomena" is an expression of the Buddha's great and impartial wisdom, which recognizes the potential for Buddhahood in all people alike.
    What is the true entity of all phenomena speaks of? "The true entity is invariably revealed in all phenomena, and all phenomena invariably possess the Ten Factors. The Ten Factors invariably function within the Ten Worlds, and the Ten Worlds invariably entail both life and its environment."
    This is a passage from the Kompeiron, Great teacher Miao-lo's, the 2nd pathriarchs of Tientai school of China, thesis on the Buddha nature inherent in all things, living and non-living. It explains the structure of ichinen sanzen(3000 factors in a single life-moment(mind). As mentioned earlier, the true entity represents ichinen (the life-moment) of ichinen sanzen or expressed by Nichiren as Myoho Renge Kyo. " "The true entity is invariably revealed in all phenomena" means that the ichinen or cosmic mind(i.e. expressed in essence and title of the Lotus sutra- Myoho-renge-kyo) is eternally manifested in phenomena. In the following passage, Miao-lo states the true entity by analyzing all phenomena into the Ten Factors, the Ten Worlds, and life and its environment.
    First of all, the Ten Factors represent the ten aspects common to all phenomena. They are appearance (nyoze-so), nature (nyoze-sho), entity (nyoze-tai), power (nyoze-riki), influence (nyoze-sa), inherent cause (nyoze-in), relation (nyoze-en), latent effect (nyoze-ka), manifest effect (nyoze-ho), and consistency from beginning to end (nyoze-honmatsu-kukyo-to). All phenomena have these Ten Factors and all of them manifest one or another of the Ten Worlds. The Ten Factors are inherent in each of the Ten Worlds --- even in Hell and Buddhahood. This is what is meant by the reality of all phenomena.
    "The Ten Worlds invariably entail both life and its environment," means that each of the Ten Worlds is certainly seen in both a living thing and its surroundings. This is the working of the principle of esho funi, the oneness of life and its environment.
    "All phenomena invariably possess the Ten Factors" is another way of saying that life as it changes moment by moment never loses its Ten Factors. No one can say, "I have no nyoze-so (appearance)." Everyone has a face and figure. He has also nyoze-sho (mind or nature). Could he exist as a stone? Even that is impossible, for a stone, too, has its own nature. The same is true for nyoze-tai (entity).
    Also, everyone has his own specific power, influence, inherent cause, relation, latent effect, and manifest effect. A person's life-condition, whatever it is, as it is, is reflected simultaneously in all the nine factors, from the first, "appearance," to the last, "manifest effect." This is "their consistency from beginning to end," of the Hoben(2nd) chapter.
    The true entity, if it were not to exist as phenomena or possess the Ten Factors, could not be true any more. For example, such Buddhas as Amitabha or Dainichi (Skt., Mahavairochana), who appear in the pre-Lotus Sutra teachings, do not possess the Ten Factors. They do not even have nyoze-so (form or appearance). Who on earth has ever seen Dainichi(or Amitabha) Buddha? Buddhas who are not endowed with appearance, nature and entity have no power to save people.
    The Judeo-Christian religions may assert that their supreme beings do not appear in any real form, but the Lotus Sutra proclaims that there is no true entity outside of phenomena or the Ten Factors. Shakyamuni Buddha was a real person, and Nichiren Daishonin also plunged into the midst of actual society, shared the people's sufferings and gave his enlightenment equally to all mankind. I insist that the Buddha is not an imaginary or an abstract being but one who clearly expresses himself in real behavior through the function of his Ten Factors.
    "The Ten Factors invariably function within the Ten Worlds" --- the Ten Factors are not indifferent to suffering and joy. Each factor represents a facet of the same momentary life-condition, and for that reason, all the Ten Factors are involved in any one of the Ten Worlds. The Ten Factors reflect Buddhahood just as easily as they reflect Hell.
    Lastly, "the Ten Worlds invariably entail both life and its environment" --- the Ten Worlds we experience become apparent both within ourselves and our environment. When a person is in the state of Hell, he finds his environment in Hell, too. Conversely, a man whose life-condition is Buddhahood makes his place the Buddha's land. This is what we can attain by human revolution or attaining Buddhahood.
    The true reality (true entity) of all phenomena is that each possesses latent potential (nature and power) and an openness to change (internal cause, relation, latent effect and manifest effect). Moreover, each is a self-consistent whole. Phenomena depend upon each other, are open to each other, yet remain consistent and unified.
    Metaphorically speaking, perhaps we can explain this best in contemporary terms by saying that "all phenomena" refers to each individual existence of life, while their "true entity" constitutes one great cosmic life force(mind). Each of these infinite number of lives, governed by "the cause and effect of the material and spiritual aspects of life," plays an infinitely diverse melody of life. It may seem superficially as if each plays its own random and independent melody, but that is only a partial view. In fact, the truth is that each of those melodies combines together to perform in a single great symphony called the Mystic Law. While each individual melody has its own internal consistency and is whole and complete in its own terms, each also is an indispensable part of the great symphony of cosmic life known as the Mystic Law. Mystic here means "difficult" or "unfathomable' reality. It is called Mystic Law because it explains the Mutually inclusive releationship of life and phenomena
  18. The Buddhas last words. "Life is a river always changing. Hold on to nothing, work hard."

    Zen Quote "before enlightenment, work hard. After enlightenment, work hard." One of my personal favorites.

  19. MushroomDreams

    MushroomDreams Senior Member

    I believe the need for detachment is because the people, thing, inner desires can keep up from the ultimate Enlightenment.

    When we pass from this world into the Bardo, all thoughts and desires will leave. At least that was my experience when I had a NDE.

    If there is nothing to draw on our awareness, we can go forward beyond all illusion. If your desire is more volition than a thought, than this can hold you in a place where you are still longing. Longing for the pleasures and experiences of this world.

    If you can go through life without desires (true tantra) than your passing will be without obstacles.

    That is my limited understanding of why Buddhist teach us to be detached.


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