/lit/ - Literature

>>20487647
>But what of suffering?
Still there, still rooted in ignorance
>And aren't things supposed to be neither existent nor nonexistent, thus the nonduality?
Things, entities, elements, phenomena, dharmas, yes—not of a true lasting existence but not non-existence since they'd not even be apparent if that were the case
>My understanding was that Samsara was the sum total of phenomenological reality, Nirvana being the exit from that.
Same absolute experienced differently; one is delusional the other is suchness. If you really like elaboration you'd have to go into the literature... whether that's Nagarjuna and his followers or the Asanga-Maitreya line. Both express mostly the same concepts but the former in a more negative method and the latter positive (in the sense of negating and positing, not in the sense of mood, for both see joyfulness and bliss in what they are describing)

>>19168090
>explains human nature in a single sentence

>>18808203
If Bodhidharma did the wall method it's good enough for me

>>18730738
>if everything ends at death, then what incentive do you have to not
You seem to be using a very physical understanding of death and rebirth—which I am partial to myself for metaphor purposes, the literal recycling of energy into new containers—but karma/kamma is a major component of the explanation, specifically to answer the question you have, which is one they had in India, so karma, an Indian answer, was elaborated upon by the Buddha. There really isn't Buddhism without karma, cause and effect, or action and retribution/ripening if you like; everything done plants a seed. Byt this is the stuff of metaphysics, you won't be able to detect it with scientific instruments. Buddhism is a religion, always.

Kant and Husserl are so horrifically architectonic they make Buddhist scholastics trying to explain having eight levels of consciousness lucid by comparison.

>>17457947
I know but a lurker might and I also dunk on people as a follower of the amphibayana

>>17217173
Well what is the soul in Plato? A hypostasis between Mind and Body? Buddhists are not overly concerned about how mind and body are interacting with one another in terms of a medium substance; both are delusional and dependently originated so why introduce a third, fourth, fifth delusion to explain them? Now in both Phaedo and Buddhist literature you will get that pleasure and pain states are linked and that the body as a source of contact with these is something to be abandoned. For Plato the soul also banks up a registry of actions and behaviors and education from contact with the body which it brings to the underworld, and in turn this influences its subsequent body (this is explored more thoroughly in the Timaeus). Buddhists agree roughly with this mechanism but do not explain it in terms of a soul, as there is a strong commitment to denying something with that sort of assumed permanence. To a Buddhist a soul would not be permanent because it is changed by the very process Plato describes, so it is superfluous to the discussion of rebirth or metempsychosis. This is what the infamous no-self teaching is meant for, getting rid of hypostasizing about metaphysical self. In the Phaedo, Plato also suggests souls sufficiently purified pass on to more beautiful realms, which Buddhism agrees with, but Buddhism denies these realms are a final destination since (re)birth is predicated with death.

>>15972972
Obsession with the afterlife assumes a permanent self to enjoy the afterlife. If you think critically about it there are so many problems with the afterlife that it ends up becoming undesirable in itself. Is everyone in their physical prime in the afterlife or are they eternal cadavers? Do you get some kind of radiant angel body and fly around in the clouds until the end of time? Do you get to live in a paradise where you do nothing all day except be a hedonist? Is the afterlife specifically tailored to each person such that it becomes a kind of solipsistic existence where you enjoy everything without limit and no one is adversely affected? Do you live in a pile of dozens of nubile women who don't even have identities; they are just nameless sensory automata for you to masturbate yourself in? How could this self we claim to have possibly be made eternal when we know it comes out of another terminal life? And why would we want to bring it with us into the next life if it is so subject to decay and decline? By what means would we perfect this self into something it isn't, a perfect eternally unchanging body, if it isn't one to start with?

>>15647034
The Pali Canon is enormous. It is threefold and covers the teachings of the Buddha (Sutras), rules for monastic life (Vinaya), and autistic metaphysics (Abhidharma). You would probably benefit most from reading the Buddha's Middle Discourses and Long Discourses (two of the five Sutra collections containing sermons and doctrines). I would also encourage you to research Mahayana and not assume by default that Sri Lanka has the best 'preserved' authetic Buddhism, as Pali-only protestantizers tend to think

>>14849988
'Living in the moment' is so anti-Buddhist it is impressive that so many people believe that to be the core teaching. A system which requires you to reflect on the notion that everything present has originated in dependence on something prior and will ultimately cease in the future (to be reborn in a different form if it is living or sentient, as it will have generated karma through living), annihilates any sense of a permanent present with which to identify.

>>14741239
Nichiren's edition:
21) On Establishing the Correct teaching for the Peace of the Land(Rissho Ankoku Ron)
22) The Opening of the Eyes(Kaimoku-sho)
23) The Object of Devotion for Observing the Mind(Kanjin-no Honzon-sho)
24) The Selection of the Time(Senji-sho)
25) On Repaying Debts of Gratitude(Ho'on-sho)
26) On Chanting the Daimoku of the Lotus Sutra(Sho-hokke Daimoku-sho)
27) On Taking the Essence of the Lotus Sutra(Hokke Shuyo-sho)
28) On the Four Stages of Faith and the Five Stages of Practice(Shishin Gohon-sho)
29) Letter to Shimoyama(Shimoyama Gosho-soku)
30) Questions and Answers on the Object of Devotion(Honzon Mondo-sho).