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>> No.19795303 [View]
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19795303

On God?

>> No.17532171 [View]
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17532171

Buddhist Monk: Come on Acharya! You too teach the unreality as cause of suffering and grief and pain. The world is nothing but an idea – a dream-like construct where nothing is real (Idealism in Buddhism/Vijnanavada). And now why do you criticize our unreality while professing yours?

Acharya: No. You have not understood the true essence of Advaita then. The unreality of external world that I teach is not based on nothing (It is not Nihilist). My unreality does not base on absence of reality – but on flawed perception of reality. Unlike you, I don’t say there is NO reality at all! I say there is reality and only ONE reality, but the way we perceive or take cognizance is erroneous because of Avidya, Ajnaan and Maya. Once the perception of snake goes away from the rope on the floor, there remain to Snake, only a rope! And there was never a Snake at all, it was rope all throughout. So, the unreal (Snake) was real till the true real (Rope) was realized. After realization, there was never a snake. Likewise, after you realize Brahman, you will experience that there was never a World of otherness. There was always Brahman, here there, inside outside. You are Brahman. It is an absolute identity and this is ultimately proved simply by psychological experience. Shruti has maintained "Tat tvam asi" (That art Thou); "Brahmasmi" (I am Brahman). This is no ‘similarity’ as if we should say, "I am something like Brahman", but full and complete identity, “I am the Brahman” and “Brahman is Me”. The Great Tathagata saw suffering, but never endevoured to go deep into its causes. He saw the unrealness of the work-a-day, realized it fully, but he did not realize the true cause (Avidya) and the entity beyond the cause (Brahman). He did not see that strand of argument.

Buddhist Monk: Nah! Sakyamuni did not believe in philosophization or polemics. In Shoola Malunkyovada Sutta, the Tathagata has clarified that he won’t venture into questions of philosophy of suffering, but only the method as to end suffering - "The important thing is to get rid of the poisoned arrow (Suffering) that has pierced your heart, not to inquire where it came from (Source of suffering)”.

Acharya: I know. But then, what did the ilks of Nagarjuna, Vasubabdhu, Asanga, Dharmakirti, Aswaghosa, etc. do? Then why all of them attempted complex philosophisation? No wonder that they failed to bring out a holistic Theory of Being due to inherent contradictions and flaws in the basic tenets. Were they not Vipra Bhikshus (Buddhist Bhikshus at exterior, Brahmin Vedists by intellectual disposition) rather than Buddhists?

I also know the Great Buddha avoided philosophical and metaphysical questions. He did not look deep enough. He just sensed the symptoms of the ailment of suffering and not the true cause. Desire, bondage and attachment etc. are symptoms.

Buddhist Monk: Acharya!

>> No.17530926 [View]
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17530926

>>17530838
Buddhist Monk: Come on Acharya! You too teach the unreality as cause of suffering and grief and pain. The world is nothing but an idea – a dream-like construct where nothing is real (Idealism in Buddhism/Vijnanavada). And now why do you criticize our unreality while professing yours?

Acharya: No. You have not understood the true essence of Advaita then. The unreality of external world that I teach is not based on nothing (It is not Nihilist). My unreality does not base on absence of reality – but on flawed perception of reality. Unlike you, I don’t say there is NO reality at all! I say there is reality and only ONE reality, but the way we perceive or take cognizance is erroneous because of Avidya, Ajnaan and Maya. Once the perception of snake goes away from the rope on the floor, there remain to Snake, only a rope! And there was never a Snake at all, it was rope all throughout. So, the unreal (Snake) was real till the true real (Rope) was realized. After realization, there was never a snake. Likewise, after you realize Brahman, you will experience that there was never a World of otherness. There was always Brahman, here there, inside outside. You are Brahman. It is an absolute identity and this is ultimately proved simply by psychological experience. Shruti has maintained "Tat tvam asi" (That art Thou); "Brahmasmi" (I am Brahman). This is no ‘similarity’ as if we should say, "I am something like Brahman", but full and complete identity, “I am the Brahman” and “Brahman is Me”. The Great Tathagata saw suffering, but never endevoured to go deep into its causes. He saw the unrealness of the work-a-day, realized it fully, but he did not realize the true cause (Avidya) and the entity beyond the cause (Brahman). He did not see that strand of argument.

Buddhist Monk: Nah! Sakyamuni did not believe in philosophization or polemics. In Shoola Malunkyovada Sutta, the Tathagata has clarified that he won’t venture into questions of philosophy of suffering, but only the method as to end suffering - "The important thing is to get rid of the poisoned arrow (Suffering) that has pierced your heart, not to inquire where it came from (Source of suffering)”.

Acharya: I know. But then, what did the ilks of Nagarjuna, Vasubabdhu, Asanga, Dharmakirti, Aswaghosa, etc. do? Then why all of them attempted complex philosophisation? No wonder that they failed to bring out a holistic Theory of Being due to inherent contradictions and flaws in the basic tenets. Were they not Vipra Bhikshus (Buddhist Bhikshus at exterior, Brahmin Vedists by intellectual disposition) rather than Buddhists?

I also know the Great Buddha avoided philosophical and metaphysical questions. He did not look deep enough. He just sensed the symptoms of the ailment of suffering and not the true cause. Desire, bondage and attachment etc. are symptoms.

Buddhist Monk: Acharya!

>> No.17519360 [View]
File: 21 KB, 280x180, D804EA68-5EF8-4A02-A166-3BD54314B8AB.jpg [View same] [iqdb] [saucenao] [google]
17519360

Buddhist Monk: Yes, that’s the statement. Everything in the empirical world is only a stream of passing Dharmas, which are mere processes - impersonal and evanescent processes. These Dharmas can be characterized as Anatta (Anatma - Bereft of Self), i.e., being without a persisting self, without independent existence. [The Dharma theory of Buddhism]

Acharya: Ok. I get your point of view about momentariness, impermanence and Anatta. May I ask you a very simple question? When you started the sentence “The Question is immaterial and irrelevant” – it was immaterial and irrelevant to whom? What or who is the Subject to whom those perceptions appeared?

Buddhist Monk: (Enraged) To no one in particular. There is nothing more to this alleged (sic) world’s existence than the co-ordinated flux of wide variety of elemental, co-dependent factors (Dharmas), which bring forth collective experience of world-consciousness in individual and universal aspects. So, the perception occurred to some non-existent entity.

Acharya: Ok! Hypothetically accepting your view, tell me Monk, who is the witness to these arising of dependent elements? Who/what is the witness to the flux? Against what the flux is not static? If you are moving in a train at the same speed with another train, you will see both trains as stationary. A perception of speed requires comparison with a stationary object. Likewise, perception of flux requires a changeless object for measure of standard. Who/What is that?

Buddhist Monk: I object! What is the necessity of a Witness? That too, eternal permanent witness?! No way such a thing exists. People die and their trace vanishes, things get broken, Worlds get destroyed – all without leaving trace. Where is permanence?

Acharya: Hold your breath, Holy Monk. A witness is necessary in order to have a cognition of any phenomenon – take the event of your momentariness or flux. A witness can only say something is transitory or momentary. If there is no Witness, who would perceive and who would make a statement?

Buddhist Monk: If you say there has to be a Witness, who will witness that witness? How would you establish that Witness exists? What you say is wrong because there will be infinite regress. You say a Witness is necessary to claim cognizance. Fine, then tell me, who will say that there is a Witness? Where will this infinite loop end? In your Theory, everything has to be present to make the Witness known. This is nothing but Dependent Origination.

Acharya: Dear Friend, there is no logical necessity (Akanksha) for something to grasp the grasper. The witness stands self-proved. (This is one of the greatest sources of Pramana – Arthapatti as used by the Acharya)

>> No.17504793 [View]
File: 21 KB, 280x180, F2C7C2C7-59AB-4825-9B4A-5599363C7057.jpg [View same] [iqdb] [saucenao] [google]
17504793

Buddhist Monk: Yes, that’s the statement. Everything in the empirical world is only a stream of passing Dharmas, which are mere processes - impersonal and evanescent processes. These Dharmas can be characterized as Anatta (Anatma - Bereft of Self), i.e., being without a persisting self, without independent existence. [The Dharma theory of Buddhism]

Acharya: Ok. I get your point of view about momentariness, impermanence and Anatta. May I ask you a very simple question? When you started the sentence “The Question is immaterial and irrelevant” – it was immaterial and irrelevant to whom? What or who is the Subject to whom those perceptions appeared?

Buddhist Monk: (Enraged) To no one in particular. There is nothing more to this alleged (sic) world’s existence than the co-ordinated flux of wide variety of elemental, co-dependent factors (Dharmas), which bring forth collective experience of world-consciousness in individual and universal aspects. So, the perception occurred to some non-existent entity.

Acharya: Ok! Hypothetically accepting your view, tell me Monk, who is the witness to these arising of dependent elements? Who/what is the witness to the flux? Against what the flux is not static? If you are moving in a train at the same speed with another train, you will see both trains as stationary. A perception of speed requires comparison with a stationary object. Likewise, perception of flux requires a changeless object for measure of standard. Who/What is that?

Buddhist Monk: I object! What is the necessity of a Witness? That too, eternal permanent witness?! No way such a thing exists. People die and their trace vanishes, things get broken, Worlds get destroyed – all without leaving trace. Where is permanence?

Acharya: Hold your breath, Holy Monk. A witness is necessary in order to have a cognition of any phenomenon – take the event of your momentariness or flux. A witness can only say something is transitory or momentary. If there is no Witness, who would perceive and who would make a statement? – Who is it that who sees and says Everything is impermanent – That entity has to be present, existent and permanent”)

Buddhist Monk: If you say there has to be a Witness, who will witness that witness? How would you establish that Witness exists? What you say is wrong because there will be infinite regress. You say a Witness is necessary to claim cognizance. Fine, then tell me, who will say that there is a Witness? Where will this infinite loop end? In your Theory, everything has to be present to make the Witness known. This is nothing but Dependent Origination.

Acharya: Dear Friend, there is no logical necessity (Akanksha) for something to grasp the grasper. The witness stands self-proved. (This is one of the greatest sources of Pramana – Arthapatti as used by the Acharya)

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