Buddha- One Scholar's Presentation :-)

[JainVeganBuddha]

Buddha: An Extraordinary Human Influence/'Leader' who has has an enormous effect on humanity around the world.

Buddha is believed to be an ascetic (wandering 'renounced' spiritualist person) from ancient times who became enlightened by his own quest and karma. Then he taught many people an advanced 'dharma' or cosmic understanding centered around:

-developing wisdom and morality
-careful nonviolence and non-harming--toward every life form,
-maintaining constant calm awareness
-karmic awareness and the path to transcendence of suffering
-an inexpressible subtle teaching pointed to by words such as 'pure', 'serene', 'empty'.

A similar historical figure who was perhaps a contemporary of buddha (or perhaps the same person) was Mahavira. He was the (most recent) enlightened 'Avatar' of Jainism, sometimes known as Jain Buddhism. Mahavira was called the Tirthankara:

In Jainism, a Tirthankar ("Fordmaker") (also Tirthankara or Jina) is a human being who achieves enlightenment (perfect knowledge) through asceticism and who then becomes a role-model teacher for those seeking spiritual guidance. A Tirthankar is a special sort of arhat (someone who has totally conquered anger, pride, deceit, desire, etc.). A Tirthankar is so called because they are the founder of a "Tirth" (lit. 'ford'), a Jain community which acts as a "ford" across the "river of human misery".

After achieving enlightenment, a Tirthankar shows others the path to enlightenment. The Tirthankar's religious teachings form the Jain canons. The inner knowledge of all Tirthankars is perfect and identical in every respect, for the teachings of one Tirthankar do not contradict those of another. However, the degree of elaboration varies according to the spiritual advancement and purity of humans during that period. The higher the spiritual advancement and purity of mind, the lower the elaboration required.

At the end of his human life-span, a Tirthankar achieves liberation ('moksh' or 'nirvan'), ending the cycle of infinite births and deaths.

Jainism states time has no beginning or end. It moves like the wheel of a cart. There have been an infinite number of time cycles before our present era and there will be an infinite number of time cycles after this age. At the beginning of the twenty first century, we are approximately 2,530 years into the fifth era of the present half cycle.

Twenty four Tirthankars are born in each half cycle of time (that is forty eight in each full cycle), in this part of the universe. In our current (descending) half cycle of time, the first Tirthankar Rishabh Dev[citation needed], lived billions of years ago and attained liberation ('moksh' or 'nirvan') towards the end of the third era. The 24th and last Tirthankar was Mahavir Swami (599-527 BC), whose existence is a historically accepted fact. Digambaras believe that all twenty four Tirthankars were men but Svetambaras believe that the 19th Tirthankar, Malli Nath, was a woman.

The next Tirthankar in our part of the universe will be born at the beginning of the third era of the next (ascending) half cycle of time, in approximately 81,500 years.

As Tirthankars direct us to enlightenment, their statues are worshipped in Jain temples by Jains aspiring to achieve enlightenment. Tirthankars are not God or gods. Jainism does not believe in the existence of God in the sense of a creator, and gods are beings superior to humans but, nevertheless, not fully enlightened.

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Tathāgata (pronounced: tāht-āhgatah) in Pali and Sanskrit (Chin., Jap.: 如来） meaning "one who has thus gone" - tathā-gata; "one who has thus come" - tathā-āgata; or " one who has gone to That", Tat-āgata; ) is the name which the historical Buddha Gautama used when referring to himself.[1] The term is deliberately ambiguous, reflecting the ineffable ontological status of a fully liberated human being transcending categories of being and non-being.

Since the word tathāgata is a compound of two parts, different interpretations arise depending on which two parts one separates the word into.

For example, if one takes tathāgata to be composed of Tat and āgata one may conclude the following: Tat (lit. 'that') has from time immemorial in India meant the absolute (in orthodox Hinduism called Brahman), as in the famous Upanishadic dictum: “That thou art” (Tat tvam asi) from the Chandogya Upanishad, a widely discussed spiritual document in the time of the Buddha. “That” here refers to which the muni, or sage, has reached at the pinnacle of his having fulfilled wisdom’s perfection in the attainment of final liberation.

Tathā means 'thus' in Sanskrit and Pali, and Buddhist thought takes this to refer to what is called 'reality as-it-is' (Yathā-bhūta). This reality is also referred to as 'thusness' or 'suchness' (tathatā) indicating simply that it (reality) is what it is. A Buddha or Arhat is defined as someone who 'knows and sees reality as-it-is' (yathā bhūta ñāna dassana).

Gata is the past passive participle of the verbal root gam (going, traveling). Āgata adds the verbal prefix Ā which gives the meaning “come, arrival, gone-unto”. Thus in this interpretation Tathāgata means literally either “(The one who has) gone to suchness” or "(The one who has) arrived at suchness."

Tathāgata is therefore a personal appellation of that very rare someone who has realized by experiential wisdom the nature of things just as they are.



As you can see, there is a strong phonetic similarity between these two titles: tathagata and tirthankara. the Buddha was also known to have stayed and taught at many of the same places in India, suggesting the possibility of multiple outgrowths of spiritual communities based on the same individual.

[JainVeganBuddha]

Jainism:

Jainism, traditionally known as Jain Dharma (जैन धर्म), is a spiritual, religious and philosophical tradition of Indian origin dating back at least as far as the 9th century BC, but believed by Jains to stretch back many centuries into the very distant past. A Jain is a follower of Jinas ("the saints"),[1][2] human beings who have rediscovered the dharma, become fully liberated and taught the spiritual path for the benefit of beings. Jains follow the teachings of 24 special Jinas who are known as Tirthankaras ('ford-builders'). The 24th and most recent Tirthankar is Lord Mahavira who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar of Jains, Lord Parsvanatha is now recognised as a historical person, who lived during 872 to 772 BC.[3][4] Jaina tradition is unanimous in making Rishabha, as the First Tirthankar.[5]

A major characteristic of Jain belief is the emphasis on the consequences of physical and mental behavior.[6] Because Jains believe that everything is alive, in some sense, and that many beings possess a soul, great care and awareness is required in going about one's business in the world. Jainism is a religious tradition in which all life is considered worthy of respect and it emphasises this equality of all life, advocating the protection of the smallest creatures. Jainism encourages spiritual independence (in the sense of relying on and cultivating one's own personal wisdom) and self-control (व्रत, vratae) considered vital for spiritual development. The goal, as with other Indian religions, is moksha: realization of the soul's true nature, a condition of omniscience (Kevala Jnana or Keval Gyana).

Jains are a small, influential religious minority with at least 4.2 million followers in modern India,[7] and more in growing immigrant communities in the United States, Western Europe, the Far East including Australia and elsewhere. Jains sustain the ancient Shraman (श्रमण) or ascetic tradition and have significantly influenced the religious, ethical, political and economic spheres in India for over two millennia.

Jains have an ancient tradition of scholarship and the highest degree of literacy in India.[8] Jain libraries are India's oldest.[9]

Anekantavada, a foundation of Jain philosophy, literally means "The Multiplicity of Reality", or equivalently, "Non-one-endedness". Anekantavada has tools for overcoming inherent biases in any one perspective on any topic or in reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavada is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

Jains are usually very welcoming and friendly toward other faiths and often help with interfaith functions. Several non-Jain temples in India are administered by Jains. A palpable presence in Indian culture, Jains have contributed to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.[23]

Karma:

According to Jainism, Karma (Sanskrit: कर्म, kär'mə, kär'mən, Prakrit: कम्म, kä'mmə) means that every action, every word, every thought produces, besides its visible, an invisible, transcendental effect. The word karma is commonly understood to mean "action," but implies both action and reaction. However, Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization. [1] It is not the so called inaccessible mystic force that controls the fate of living beings in some inexplicable way. It does not mean "deed", "work", nor invisible, mystical force (adrsta), but a complexes of very fine matter, imperceptible to the senses, which interacts with the soul and causes great changes in it. The karma, then, is something material (karmapaudgalam), which produces in the soul certain conditions, even as a medical pill which, when introduced into the body, produces therein manifold effects.[2] Hermann Kuhn, quoting from Umasvati's Tattvartha Sutra, describes karma as "…a mechanism that makes us thoroughly experience the themes of our life until we gained optimal knowledge from them and until our emotional attachment to these themes falls off." [1]

According to Robert J. Zydenbos, Jainism can be considered a kind of system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause certain consequences in just the same way as, for instance, physical actions that do not carry any special moral significance. When one holds an apple in one's hand and then lets go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action. [3]

According to Jainism, consequences occur when one does something that is harmful. Rather than assume that moral rewards and retribution are the work of a divine judge, the Jains believe that there is an innate moral order to the cosmos, self-regulating through the workings of karma. Morality and ethics are important not because of a god, but because a life that is led in agreement with moral and ethical principles is considered beneficial; it leads to a decrease and finally to the total loss of karma, which in turns leads to ever increasing happiness.[3] In these ways it is similar to some other Dharmic religions, especially Buddhism.

As all actions have consequences, some immediate, some delayed, others in future incarnations, the doctrine of karma must be considered not in relation to one life only, but with an understanding of reincarnation. In fact, it forms a central and fundamental part of Jain faith and is intricately connected to other concepts like transmigration, reincarnation, liberation, ahimsa, and non-attachment to name a few. Hence it is not surprising that since ages Jains have produced abundant of doctrinal material dealing with the karmic mechanism, causes of karmas, types of karmas, nature and duration of karmas, liberation from karmas and like.

Causes of karmic bondage
Karmas are attracted by the activity of mind, speech and body influenced by various passions.
Karmas are attracted by the activity of mind, speech and body influenced by various passions.

Irrationality (mithyatva), non-restraint (avirati), carelessness (pramada), passions (kashaya) and activities of mind, speech and body (yoga) result in karmic bondage.[4] The influx of karmas is called asrava and the resultant bondage is called bandha. According to Jainism, even the mental disposition of a person results in the karmic bondage. For example, an intense desire to kill also attracts the karmic particles and results in the karmic bondage even if no one is actually killed. Hence, Jains attach a lot of importance to purity of thought.

The Tattvartha Sutra identifies the following elements in the process of attachment of karmas:

* Activity (yoga) attracts the karmic matter to our consciousness[5]
* Negative emotions like anger, pride, greed and deceit cause the bondage between the karma and our consciousness.[4]
* The nature and intensity of our emotions determine the strength of these bonds i.e. nature, duration and quantity of the karmas so attracted.[4]

The karmas are attracted to the consciousness of the soul by combination of the following four factors[4]:

1. The instrumentality of our actions. We act by either through

a. body i.e. physical action,
b. speech i.e. verbal action, or
c. mind i.e. thoughts

2. The process of action. This includes whether we

a. only decide or plan to act,
b. make preparations for the act e.g. like collecting necessary materials, or
c. actually begin the action

3. The modality of our action, including if we

a. we ourselves carry out the act,
b. we instigate others to carry out the act, or
c. we give our silent approval for the act

4. The motivation for action. This includes which of the following negative emotions that actions is motivated by.

a. Anger
b. Greed
c. Pride
d. Manipulation or deceit

Thus a karma is attached to a soul in a combination of any one element of the above four factors. Due to this, there are 108 ways with which the karmas are attracted.

[JainVeganBuddha]

Release from karmas
The shedding or Nirjara of karmic dust or karmas is possible by austerities, detachment, repentance and devotion to Arihants and Siddhas.
The shedding or Nirjara of karmic dust or karmas is possible by austerities, detachment, repentance and devotion to Arihants and Siddhas.

Once attached to the karmic field, the karmas drop off only after they bear the necessary fruits or results for the soul (Udaya). It is possible to stop the influx of karmas (samvara) as well as shed the karmas (nirjara) by maintaining equanimity and detachment and by practicing penance and repentance for various deeds.[8] This leads to liberation and this is the basis of Jain philosophy. According to Jainism, the influx, bondage, stoppage, and shedding of karmas and salvation are solely functions of the soul. Unlike in Hinduism, God has no role to play in Jainism as a dispenser of karmas.

According to Jainism, karmic consequences are unerringly certain and inescapable. No divine grace can save a person from experiencing its consequences. Only practice of complete equanimity and detachment and practice of austerities can modify or alleviate the consequences of the karmas. In some cases there is no option but to accept the karmas with equanimity. Some Jain stories show how even Mahavira had to bear the brunt of his previous karmas before attaining enlightenment.

[edit] Types of Karmas

There are eight types of karmas, categorized into four Ghatiya and four Aghatiya karmas.[4]

[edit] Ghatiya karmas

These directly affect the attributes of the soul. These are:

1. Knowledge-obscuring karma (Jnanavarniya karma) – These karmas obscure the knowledge attribute of the soul.
2. Perception-obscuring karma (Darshanavarniya karma) – These karmas diminish the powers of Perception of a soul.
3. Deluding karma (Mohaniya karma) - These karmas are an instrumental cause of destruction the soul's right belief and right conduct. Of all karmas, deluding karma is the most difficult to overcome. Once this is eradicated, liberation is ensured.
4. Obstructing karma (Antaraya karma) - The fruition of these karmas creates obstructions to giving donations, obtaining gains, and enjoying things.

When Ghatiya karmas are totally destroyed, the soul attains kevaljnana or omniscience. Liberation is guaranteed for such souls in the same lifetime as soon it burns off the Aghatiya karmas also.

[edit] Aghatiya karmas

These do not affect the soul directly; rather, they have an effect on the body that houses the soul. These are:

1. Lifespan-determining karma (Ayu karma) – These karmas determine the subsequent states of existence and lifespan therein after death. The soul gets locked either into subhuman (Tiryanch), infernal (Naraki), human (Manushya), or celestial (Dev) bodies for its next birth.
2. Body-determining karma (Nama karma) – These karmas determine the type of body occupied by the soul.
3. Status-determining karma (Gotra karma) - The fruition of these karmas gives one high status or low status in society.
4. Feeling-producing karma (Vedaniya karma) - These karmas become an instrumental cause of the interruption of the soul's uninterrupted happiness (Avyabadh sukha). As a result of this, the soul remains agitated.

As soon as the soul releases Aghatiya karmas, it attains moksha or liberation.

Each of these types has various sub-types. The Tattvartha Sutra generally speaks of 148 types and sub-types of karmas.

[aft3rsh0kk]

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[JainVeganBuddha]

Buddha:

Buddha means "Awakened one" or "Enlightened one"; it may refer to:

* Gautama Buddha, founder of Buddhism, clan name Gautama (Sanskrit; Pali: Gotama), personal name Siddhartha (Sanskrit; Pali: Siddhattha), epithet Śākyamuni (Sanskrit; Pali: Sakyamuni)
* Buddhahood, which applies to any enlightened individual
* Buddharupa, a statue or other representation of a Buddha

Siddhārtha Gautama, in Sanskrit, or Siddhattha Gotama, in Pali, was a spiritual teacher from ancient India and the founder of Buddhism.[1] He is generally recognized by Buddhists as the Supreme Buddha (Sammāsambuddha) of our age. The precise nature of such a supreme Buddha - whether "merely" human or a transcendental, immortal, god-transcending being - is differently construed in Theravada and Mahayana Buddhism.[citation needed] Theravada tends to view him as a super-human personage of supreme teaching skill and wisdom (uncontactable after his physical death), whereas Mahayana Buddhism goes further and tends to see him as a projection of an eternal, ultimate principle of Buddhahood (see Dharmakaya), present in all phenomena, immortal and transcendent.[citation needed] The time of his birth and death are uncertain: most early 20th-century historians date his lifetime from circa 563 BCE to 483 BCE; more recently, however, at a specialist symposium on this question,[2] the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death, with others supporting earlier or later dates.

Teachings

Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that the Buddha must at least have taught something of the kind:[12]

* the three characteristics
* the five aggregates
* dependent arising
* karma and rebirth
* the four noble truths
* the eightfold path
* nirvana

Some scholars disagree, and have proposed many other theories.[13]

Different Buddhist traditions attribute a variety of texts and teachings to the Buddha.

[JainVeganBuddha]

[turmaline]

why is this in FFA?

[Seeds&Stems]

tl;dr

[verklingen]

Originally Posted by turmaline

why is this in FFA?

thick skulls are hard to crack doncha know.

[turmaline]

I think it's so "it" can use FFA as an excuse to not "maintain constant calm awareness" and then in turn use "us" as scapegoats because of it.

make sense?

[verklingen]

i dunno turm it seems like you're putting more thought behind his actions than he does himself. you should stop for your sanity's sake.

[Skywarp]

crack open the goodtimes, on the street corner bustin' rhymes...

[shai_hulud]

scraped my knee slidin to third I did. was safe tho.

[tedkennedy]

i would rather hit my testicles with a sludge hammer than read that shit

[Waves]

this post has changed my life

[shai_hulud]

^LIAR. just because this is the internetz doesn't mean you can get away with such absurd lies.

[shai_hulud]

omg double post to say that my above post was for tee kay.