Ervin wrote:So in order to be 100% percent that your vies is the truth and that you truly understand that truth you have to be enlightened. Now, if you are enlightened the only person that can know for sure that you are enlightened would be someone else who is also enlightened wich means unless you are enlightened you can't know if Sakyamuni Buddha's teachings are true or not wich means that you are not qualified to call anyone's view wrong, incorrect, incomplete, etc.
Are there any people on this forum that claim enlightenment. I would like to chat with them. But just as much as I would like to chat with them I like chatting with you.
And by the way, I respect all of you. And to me an unenlightened person is just as important as the enlightened person. Or anyone or anything.
My intentions are good and I have my own ways of realising my intentions.
oushi wrote:Ervin wrote:I disagree. He is saying that I don't know the truth about karma?
Let me tell you a secret, nobody knows the truth about anything.
Ervin wrote:If you believe that karma exists you give it power that way. If you stop believing in karma then it stops existing. You create your world to a great extent with your beliefs or should I say expectations.
Ervin wrote:oushi wrote:Ervin wrote:I disagree. He is saying that I don't know the truth about karma?
Let me tell you a secret, nobody knows the truth about anything.
Thats not true! I know for sure that water satisfies my thirst and I also know that I don't want to be a slave to being thirsty(right now, thirst is a metaphor and literal meaning) forever.
And I know that I am the kind of a person who if he can somehow will help others towards less suffering in this life.
Ervin wrote:dakini_boi wrote:It's not enough to "stop believing in karma." You have to actually purify your perception to the point that you actually know karma is an illusion, without a doubt. That's what dharma is for. But in the meantime, to just say "I don't believe in karma, therefore it doesn't exist," you are fooling yourself. It's like saying "I believe I can fly." If this is so, then jump off a cliff, and that will indicate whether or not this belief is actually true for you.
So, its impossible that I might be enlightened? That I might have reached true enlightenment? It's impossible that I might be that person who knows the truth? Is that what you are saying? How do you know that I am fooling my self?
What, because I am not a famous monk or because I might not share your beliefs and or understanding I am fooling my self?
I invite others to answer this question if they wish so?
Ervin wrote:Well, to me that means then that enlightened beings in this world don't have free will to chose between good and evil actions. Means that they can only do good. Is that freedom, to not have free will?
Ervin wrote:...if you where to have glimpses of that feeling while on Earth...
deepbluehum wrote:Ervin wrote:In this world no one can walk through solid walls, wether you are enlightened or uninlightened.
Boy are you in for a shocker.
Ervin wrote:That's true Seeker. I only find it hard to believe that thats possible to achive fully while on planet earth. And if you where to have glimpses of that feeling while on Earth I don't think it would be constant for the rest of this life.
If you had glimpses it would be that infinitely good entity making you aware of what might come if thats what you choose when the time comes to transform.
http://www.accesstoinsight.org/tipitaka ... .than.htmlCetana Sutta: Intention
translated from the Pali by Thanissaro Bhikkhu
Staying at Savatthi... [the Blessed One said,] "What one intends, what one arranges, and what one obsesses about: This is a support for the stationing of consciousness. There being a support, there is a landing [or: an establishing] of consciousness. When that consciousness lands and grows, there is the production of renewed becoming in the future. When there is the production of renewed becoming in the future, there is future birth, aging & death, sorrow, lamentation, pain, distress, & despair. Such is the origination of this entire mass of suffering & stress.
"If one doesn't intend and doesn't arrange, but one still obsesses [about something], this is a support for the stationing of consciousness. There being a support, there is a landing of consciousness. When that consciousness lands and grows, there is the production of renewed becoming in the future. When there is the production of renewed becoming in the future, there is future birth, aging & death, sorrow, lamentation, pain, distress, & despair. Such [too] is the origination of this entire mass of suffering & stress.
"But when one doesn't intend, arrange, or obsess [about anything], there is no support for the stationing of consciousness. There being no support, there is no landing of consciousness. When that consciousness doesn't land & grow, there is no production of renewed becoming in the future. When there is no production of renewed becoming in the future, there is no future birth, aging & death, sorrow, lamentation, pain, distress, or despair. Such is the cessation of this entire mass of suffering & stress."
The seven obsessions are: the obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, and the obsession of ignorance.
Dear Oushi,oushi wrote:What is water, what is thirst, what is "I"? If you have answers, repeat the process of asking the question "what is".
EMPTINESS ARISING As AN ENEMY
Mahamudra: The Ocean of True Meaning, Karmapa Wangchug Dorje, pp227-228
When you look at the mind in order to investigate its true
nature and thereby discover that it does not really exist, you
might think, "Since all phenomena are nothing but emptiness,
what is the use of acting wholesomely with body, speech
and mind. Wholesome and harmful actions, as well as cause
and effect of actions, all this does not exist in the least:'
This grasping that there is nothing to reject or counteract is
called destructive talk. Since this is wrong view and action,
one speaks of the error of emptiness arising as enemy. In
the Mulamadhyamakakarika it says: "Unintelligent beings
destroy themselves with a wrong view of emptiness. It is like
wrongly holding a poisonous snake or wrongly practicing a
Intelligent beings understand that nothing really exists,
without being contaminated by the fault of viewing emptiness
as nothingness. They are aware of the unfailing pnnciple
of the relative level, where the law of cause and effect of
wholesome and harmful actions and interdependent origination
is effective in the unhindered dynamic expression
of appearances. Even if their realization is as vast as space,
they are extremely conscientious in their conduct and train
to unite the two levels, being concerned about auspicious
coincidence. They train themselves on the path of union of
view and conduct without ever moving out of emptiness. One
may argue, "But was it not explained before that one should
be without rejection and acceptance?" Yes, that was explained
to dissolve the grasping at rejection and counteracting. This
present explanation takes into consideration the relative
aspect and is supposed to prevent beginners who take these
concepts too literally, to get into destructive talk.
gregkavarnos wrote:Dear Oushi,
the reason you are posting nonsensical statements that people can not understand is due to the fact that you have fallen into the trap that most practitioners stumble across during their practice: