"Listen to" is fine. But this does not necessarily entail "accept" or "agree to".Hanzze wrote:I guess one good way to attain more awareness is starting to listen to other opinions.
Kind regards
"Listen to" is fine. But this does not necessarily entail "accept" or "agree to".Hanzze wrote:I guess one good way to attain more awareness is starting to listen to other opinions.
Do you have a task?TMingyur wrote:"Listen to" is fine. But this does not necessarily entail "accept" or "agree to".Hanzze wrote:I guess one good way to attain more awareness is starting to listen to other opinions.
Kind regards
And in addition:TMingyur wrote:I refer you to my post just above yours.
Kind regards
[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.
[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
Abhaya Sutta
Well I am following the Buddha's teachings and therefore I do not hold a nihilistic view as you do.CSEe wrote:Perhaps you have different awareness on this let share .
The Buddha teaches dependent arising. All things are dependently arisen and their dependent arising is the cause for their disintegration.TMingyur wrote:Well I am following the Buddha's teachings and therefore I do not hold a nihilistic view as you do.CSEe wrote:Perhaps you have different awareness on this let share .
Kind regards
Hanzze wrote:I guess one good way to attain more awareness is starting to listen to other opinions. If we are just present and observe what is going on, without the desire of running between, we can not only find out the desire of others, we also find out our own desire, hatred and fear.
Attaining peace, needs awareness.
For example, you are sitting on your land and a stranger is entering noisy your land. Most of us would suddenly get nervous, and start to think: "Who is he?", "What is his plan?", "Is he a friend?", "Is he an enemy?", "Will he steal something?", "Will he hurt us?", "Did I something wrong, that he is here?" and so on, thousands of thoughts.
Maybe we start to ask: "Hey, what are you doing her?" or "This is my land." or "Nice to meet you!"... in any way we desire to find out why he does not follow or rules.
Sometimes the stranger would leave, sometimes the stranger would start to feel hurt, gets aware of your position. In any way a kind of struggle begins. Actually we haven't been much aware as we are suddenly attached to or selfs.
If we stay relaxed and centered and just observe, we would on one hand see our thoughts and fears rising and we would see what he actually likes. How noisy he might be, if he gets not pushed he will grow silent or more aware or he will leave again.
Normally when the stranger entered a land, he used to struggle he used to discuss, he is used to be bannered, so everything is as usual and he would not find a reason to get out of his movie.
I guess sharing awareness begins with the own awareness, the own calming, the own step to peace. When we start to be just present, we are able to listen and we will also hear our own mind, without being much attached to it.
Sharing awareness is sharing peace. The more we are peace and mindful the more we are able to talk, and it is not a language of word and letters. Compassion calm one self and if we calm our mind we also have attain the amount of compassion that is needed to keep this peace alive.
There might be a moment when our awareness touches each other, that moment is the bridge to share awareness.
It is good to start with listening, even when we like to express something very important and helpful. There is no need to fear to loose something what is actually not ours.
Sometimes a stranger is our very best friend.
"Be mindful!", with this words Siddharta left. With this word the tool to Buddha is still here.
Dear sir , sorry I am not quite understand you . "nihilism" i cant find the meaning in my dictionery .TMingyur wrote:The Buddha teaches dependent arising. All things are dependently arisen and their dependent arising is the cause for their disintegration.TMingyur wrote:Well I am following the Buddha's teachings and therefore I do not hold a nihilistic view as you do.CSEe wrote:Perhaps you have different awareness on this let share .
Kind regards
With the arising of this there comes the arising of that.
The Buddha does not teach nihilism.
Kind regards
This is nihilism:CSEe wrote: Dear sir , sorry I am not quite understand you . "nihilism" i cant find the meaning in my dictionery .
Thks
Ee
and this view may lead to great sorrow, lamentation and suffering.CSEe wrote:I believe in Buddha is emptiness , nothing is there .
But if you deny that there is right and wrong in the context of the Buddha's teachings then you reject he Buddha's teachings and we do not need to discuss any further. Why? Because we do not have a common basis for communication in this forum about buddhism. Why? Because I will always come back to the Buddha's teachings which you will reject.Hanzze wrote:"2. The "there is no right or wrong and we are all one" fantasy"
From my awareness, there is no right and wrong.
And why has the Tathagata sympathy for living beings? Because he has no more task.TMingyur wrote:
[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.
[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
Abhaya Sutta
Hanzze wrote:And why has the Tathagata sympathy for living beings? Because he has no more task.TMingyur wrote:
[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.
[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
Abhaya Sutta
As long there is a task (for an "I", "you", "we" our...) there is no sympathy for living beings.
There is no right and wrong, there are only causes and conditions.TMingyur wrote:But if you deny that there is right and wrong in the context of the Buddha's teachings then you reject he Buddha's teachings and we do not need to discuss any further. Why? Because we do not have a common basis for communication in this forum about buddhism. Why? Because I will always come back to the Buddha's teachings which you will reject.Hanzze wrote:"2. The "there is no right or wrong and we are all one" fantasy"
From my awareness, there is no right and wrong.
Kind regards
Because there are causes and conditions there is right and wrong in the context of these causes and conditions.Hanzze wrote:There is no right and wrong, there are only causes and conditions.TMingyur wrote:But if you deny that there is right and wrong in the context of the Buddha's teachings then you reject he Buddha's teachings and we do not need to discuss any further. Why? Because we do not have a common basis for communication in this forum about buddhism. Why? Because I will always come back to the Buddha's teachings which you will reject.Hanzze wrote:"2. The "there is no right or wrong and we are all one" fantasy"
From my awareness, there is no right and wrong.
Kind regards
Which in your case seems to be a absolutist view but not a view that takes into account causes and conditions. Why? Because you are denying right and wrong categorically, i.e. absolutely.Hanzze wrote: Its all a question of the view.