《梵網經菩薩戒本疏》卷1：「又前離業障令福圓。後除滅惑障成慧滿。此則離二障成二嚴方為究竟故以為宗。」(CBETA, T40, no. 1813, p. 604, a28-b1)
"Again, first one removes karmic hindrances and perfects one's merit, and then one removes afflictive hindrances accomplishing the fulfilment of wisdom. Here then is detaching from the two hindrances and attaining the two adornments which is then the ultimate and is thus considered [part of] the model. "
Yogicfire wrote:I am not quite sure what you would actually mean by transcendental traditions.
If, regarding the Buddha and truth,
One understands that they are equal,
Having no thought of duality,
One will walk on the inconceivable plane.
Anders Honore wrote:Yogicfire wrote:I am not quite sure what you would actually mean by transcendental traditions.
Traditions that emphasise realisation of or awakening to some sort of trans-sensory- and/or -trans-intellectual element. In Buddhism, Nirvana. In mystical christianity, the notion of god, or the kingdom of heaven, as something that is realisable in the present life. In Hinduism, Brahman, and so forth.
Yogicfire wrote:I think you are on firmer ground if you analyse the meaning of truth in Buddhism without trying to compare that with other religious traditions. If you do want to make comparisons, you need a good knowledge of the other traditions, and perhaps a narrower focus, such as 'Indian transcendental traditions' or something like that (although I still have misgivings about what you are actually talking about!).
Almost all Christian traditions consider salvation to be something realisable in the afterlife, and not in the here and now. There are a few evangelical traditions that talk about the coming Messiah, and the kingdom of heaven on earth, but they are generally in the minority.
You should perhaps define clearly what you mean by truth, and give clear examples from other traditions, and how you see a connection, in order to make your point.
Awakening opens a door inside to a deep inner revolution, but in no way guarantees that it will take place. Whether it takes place or not depends on many factors, but none more important and vital than an earnest and unambiguous intention for truth above and beyond all else. This earnest intention toward truth is what all spiritual growth ultimately depends upon, especially when it transcends all personal preferences, agendas, and goals.
It also seems problematic to me that you are trying to compare a world religion such as Buddhism, to a small selection of rather obscure sub-traditions within Christianity and Hinduism.
Anders Honore wrote:. This seems a bit different from Buddhism which, although it does understand itself as a path that arrives at the true nature of all things, sees realising the true nature of all things as more of a necessary part of ending suffering than an aim in itself.
..., so I find myself wondering how such a thing would fit into a classical Buddhist model. Has anyone here come across this in texts?
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