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sukha
Member
Member # 2069

posted 05-09-2002 10:25 PM
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"experience/phenomena"is the 4th aggregate and is based in the
person-pack (SAKAYA) and is limited by the psycho-physical sense
spheres which is only within the bounds of Samsara. True Gnosis is
non-phenomenal discrimination which undergoes bliss in its own
comprehension (nan'a).

All "experience"is a self-referencing system which may or may not
accord with Buddhism in part or in whole. Without a basis of
criterion, it is absurd to objectify any or all of your "experiences"
as reflecting Buddhism whatsoever.

Sensory-sphere "experience" (Sankha'ra) is based on the phenomenal
(flux) which cannot self-same accord with what is antecedent to it;
which it is supposed to be discerning that which brings about the
wisdom leading to emancipation (Vimutti), which is Buddhism's goal.

Gnosis (nana) in Buddhism isnt part of Sensory-sphere experiential
input which is itself co-dependent upon the aggregates themselves.
For the phenomenal to experience some phenomena is only within its own
Spheros of determination. What possesses Gnosis through wisdom by
means of Sati and Samadhi isn't part of the "experiential" basis or
grounds of the phenomenal psycho-physical which is unable to ever
grasp what is ab-extra to its own nature, ie thusness or Selfhood
(atta')

"Buddhists" use the term "experience"in such an uncooth fashion,
totally unable to grasp the closed loop this presents for progression
since there is no experience in Gnosis (nan'a) and insight. Experience
is a closed loop of sensory input and re-input. One knows that he
knows dukkha and the origination which begets dukkha and brings wisdom
to a super-nominal head by mediating out emancipation from the closed
loop of Samsara and sensory-history of the person-pack.

The point is: how can you have a co-dependent "experience" basis
within the psycho-physical as the self-referencing criterion for
validating Sutra or Buddhism?

The notion in modern "Buddhism" that experience itself is the grounds
and criterion for Buddhism is not only absurd at its foundation but
also scripturally unsupported as such. All "experience" involves
Vinnana and sensory-input, all of which are Khandhic and cannot be
trusted as such since theses are themselves MARA according to the
Buddha.

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sukha
Member
Member # 2069

posted 05-05-2002 12:19 AM
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The Unariyan Eightfold Ways on how to squirm and wiggle on the Soul
#1 There is no Soul because my teacher said so
.#2 Because Atta is only conventional meaning such as yourself and
doesn't designate anything really existing whatsoever.
#3 Because Venerable Puthujjana Thera translates this passage with the
word "myself", a reflexive.
#4 Because the belief in a Soul is "Hinduism" not Buddhism.
#5 Because Mr. Rhys David's 1921 Pali-English Dictionary which is
based entirely on Theravada-nihilism advice says that Atta has two
meanings depending on the context, even though his wife C.A.F. Rhys
Davids who was far more a prolific translator states outright that her
husband erred on this point completely.
#6 Because Anatta means "no Soul" but Atta only means "yourself" (sick
duplicity).
#7 Because I am bipolar depressive and often suicidal and the notion
of there being no Soul whatsoever calms me mentally.
#8 Because ten million Theravada anti-foundationalist nihilistic
sectarians cant be wrong!? Can they!?
The Eightfold no Soul Magga of the puthujjana
#1 No soul is bliss. Soul belief is the source of all suffering. The
end of the belief that there is a Soul is no Soul bliss. There is a
path to no Soul from the suffering of the Soul
#2 Wisdom is knowing that true Soul is no Soul. That which possesses
true wisdom is no Soul.
#3 Soul is unreal and untrue, therefore what is real and true is no
Soul. What is real and true is highest! What is highest is no Soul.
#4 What proclaims that there is no Soul is no Soul proclaiming it.
What is no Soul is khandhas. Khandhas are Mara. Always listen to Mara!
#5 There is never a Soul but always what is other than a Soul which is
no Soul. What is no Soul is never Soul. What is no Soul is all. What
is no Soul is the true refuge!
#6 There is a path and no Soul reaps the fruit of it.
#7 What truly knows that there is no Soul is no Soul. No Soul knows
what it truly is, which is no Soul. This is bliss of no Soul.
#8 There is an unborn, an unmade, an unmanifest and no Soul enters
into it.

If you say there is no Soul, then you are aggregates. If you are the
aggregates then you are Mara. Mara is the five aggregates. What is
telling you there is no Soul must be the aggregates, which is Mara.
Mara is the great deceiver. If you believe there is no Soul then you
are none other than Mara, which is the great deceiver; therefore you
deceive yourself into believing there is no Soul.

If your never Self, then your always other. If your always other, then
your never Self. Therefore you can never be other than what you truly
are which is always other and never Self

ScriptureAuthor
unregistered

posted 03-28-2002 09:27 PM
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KN Jatakapali 1441 Akkhakandam: "Atta' ca me so saranam gati ca"……
"The True-Self is the refuge that I have gone unto"

"I leave you now Ananda, having made my Soul the refuge
(Saran.am.attano)" DN2.120

Atta'sarana anan'n'asarana............"Soul as a refuge with none
other as refuge" DN 2.100

"A Dictionary of Pali" by Margaret Cone: Attan (atta): [Sanskrit
Atman], The self, the soul, as a permanent unchangeable, autonomous
entity; p.70, Pali Text Society.

Buddhadatta Mahathera's PALI-ENGLISH DICTIONARY ....page 8.......Atta'
[attan]: SOUL

ScriptureAuthor
unregistered

posted 04-08-2002 11:20 AM
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This notion that Gotama holds up a flower and twirls it to the delight
of Kashyapa is post-nikayan Sectarian claptrap, no such event ever
occured.

Gotama never EVER names a sucessor to the Sangha, period.

The earliest record of TRANSMISSION in Buddhism only goes back to late
MING and early CHI'NG Dynasty. they were called DHARMA SCROLLS
(Fa-Chuan) in Chinese. Successors of earliest record were given
HSUAN-HSIEN (selection of the worthy) "transmission not based on their
understanding of the Dhamma but on 1. their ability and skill at
monastery Administration 2. his ability to attract listeners and
donations to the monastery [Encyclopedia of Buddhism p559]

according to the Worlds foremost expert in Transmission and Lineages:
the DHARMA SCROLLS (Fa-Chuan) were associated with the control and
authoritarian passage of duties of the School or Sect rather than any
confirmation of aptitude of the "Transmission-Heir", Holmes states
that the earliest record of "TRANSMISSION" in Buddhism. which occurs
in Chinese Ming Dynasty, was that sucessorship was performed by BALLOT
selection rather than any Abilities [E.O.B p 559]

Earliest records show that no "transmissions" ever occurred on the
basis of master/pupil confirmation rather all Successorships where in
fact MONASTERY SCROLLS used as a list of Abbot inheritances of that
Orders schools and property administrations, rather than any notion of
"Lineage Transmission" [Encyclopedia of Buddhism B.P. Malasekara p.
559 Welsh]

At (D 2.134), the Lord Buddha said to Ananda "Ananda, it may be that
you would think: The supreme teacher's doctrine has vanished from the
earth (after I am gone), now we have no teacher. It must not be
thought of like this Ananda! For what has been well taught and
explained to you as my Dharma and to my disciples will, after my
death, be your true teacher."

DN 2.158…."The Bhagavat (speaking of himself) does not appoint a
sucessor to the Bhikkhusangha ,,if anyone wishes so, let them make
such decisions"

Ananda stated several times after the Buddhas passing that the Blessed
One named no successor to his place after he was gone. DN 2.178

DN 2.164............"the Buddha does not lead an order of monks"

At (D 2.138), the Lord said "Ananda, whatever monk or nun, male or
female follower dwells practicing the Dhamma perfectly, and perfectly
fulfills the Dhamma in due course, he or she honors the Tathagata,
reveres and esteems himself and pays supreme homage. Therefore Ananda,
we will dwell practicing the Dhamma perfectly and perfectly fulfill
the Dhamma in due course. This must be your true teacher in training.

Shortly after the parinibbana of the Buddha, Vassakara asks Ananda
whether any bhikkhu had been specified by the Buddha as one who would,
after his death, become the leader of the Order (as a successor) under
whom everyone would seek shelter. Ananda answered that there was not.
Vassakara asks the same again with the same response. When asked a
third time Ananda replies that the Blessed One named the holy Dhamma
to be the guiding light after his passing.

ScriptureAuthor
unregistered

posted 04-07-2002 11:04 PM
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SN 5.202…. "yassa kho, bhikkhave, ima'ni pañcindriya'ni sabbena
sabbam. Sabbatha' sabbam. natthi, tamaham. 'ba'hiro puthujjanapakkhe
thito'ti vada'm²"ti. aµµhamam."
"But Bhikkhus, I say that the common worldling who lacks the 5
spiritual faculties completely and utterly; that man is heretical
(ba'hiro) common (puthujjana) filth (pakkhe), who stands among the
faction of worldlings."

scriptureauthor
Junior Member
Member # 2021

posted 07-24-2001 07:18 PM
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INTRODUCTION
This is the world's first glimpse of the Noble Eightfold Path of
Buddhism in accurate translation in over 1500 years. It's implications
run so deep, that I have been quite hesitant to release it until now.
Although this booklet is small, it comprises over a 1000 hour of
dedicated translation investigation and verification. Might I say that
all religions over time are changed, usually by the monastic community
of which I am one, to fit with to a greater or lesser degree the
tastes of the general populace which has always been one of merit
gaining and morality. Sadly, long ago the authentic translation of the
Noble Eightfold Path was lost as such, and has been in an inaccurate
and corrupt state ever since. I have been sitting on the accurate
translation for some time now, leery to release it in print, knowing
that it will turn upside down the entire world of Buddhism's notion of
what the Noble Eightfold Path actually says, but the time has come.
Sadly, great time turns falsehoods into truth by mere age alone, and
even a hundred pages of the proof in the Pali and Sanskrit is hard to
convince most people otherwise. Most joyously however, the Noble
Eightfold Path now genuinely reflects the paraphrasable core of the
heart of Buddhism's message, and will invigorate others to more
clearly see the message of Buddhism as it was truly taught.
This is indeed a small booklet, and for anyone or any group interested
I have prepared a 3 hour-long seminar with data on the irrefutability
of this translation. I can be contacted at (859) 266-5570 for this
seminar or just to discuss any particular point of Pali lexicon as it
relates to the accurate translation of the Noble Eightfold Path.
When reading the entire translation at the end of this booklet, keep
the paraphrasable quote below in mind, for everything within Buddhism
reflects this in one form or another, and in accurate translation the
Noble Eightfold path does indeed reflect it's core for the first time
in over 1800 years.
Every Being possesses a deathless Essence (Atta': True Self, Spirit,
that which transcends on, either to painful rebirth or to Nibbatta'),
but that they are afflicted with lustfulness for this world, they are
in a constant flux of rebecoming (rebirth), due to avijja (ignorance);
in as much as they are continuously refocusing on the unreal realm of
phenomenal and temporal aggregated existence. Such that, to whit they
are perpetually destined to befall suffering, in states of painful
womb birth and renewing their own endless cycle of suffering at the
hands of their own ignorance. Utmost deathless potentiality is only
achieved through the perfection in wisdom concerning the nature of all
phenomenon; and recollective insight into the totality of fulfillment.
Only then is one able to see the source, perfection deathlessness
Nibbatta' (Nirvana); and having seen this, strive unswervingly in the
vigilance of unfolding wisdoms perfection at meeting that goal in its
fulfillment, before befalling death and rebirth once again.
WHAT IS SAMMA
Below are some of the primary words regarding the accurate definition
of Samma. This is in fact the short list; the total comprises some
thirty pages worth. What is most important, of which only two examples
are given below, is that the Sammaggata is in fact the Tathagata. Pali
scholars have pulled hair for centuries now trying to explain fully
what a Tathagata is in definition. The Tathagata is in fact the
"Hypostatic self-possessed entity who dwells in "thusness" (Samma)".
Samma is best understood possibly by saying that Nirvana is the realm
and Samma is its Matrix-perfection. Such that Florida (Nirvana) may be
the destination of one's vacation, but relaxation in peace is the goal
therein (Samma). Nirvana in fact appears by itself only a handful of
times in the Nikayas, although many more times in compound; however
Samma' in standalone and compound occurs over 21,000 times. Samma in
fact is the Nexus-potential perfection unmanifold indivisibility as a
product of Sammasammadhi (Unity-Conjoinment of Unity-Fulfillment) in
the fullest sense of the term.
Samma may also be said to be the animus-field for all fulfillment and
potential, and is fact the pith, nexus, matrix of Nirvana's attainment
in the most perfect sense of Samadhi's perfection. It is always an
aspect of conjoinment-perfection in the most extreme and superlative
sense of the term. Samma' is the unmanifold indivisibility of the
perfection of Buddhahood, hence Sammasambuddha and Sammasambodhi. As
of course must fit the paraphrasable core of Buddhism, the entire
Magga (Path) of Buddhism culminates in conjoinment in perfection of
Samma' and disembodiment from manifold existence of aggregated being
in this world or any other. Since it has now been uncovered that the
Tathagata is in fact the Sammaggata, equally interchangeable and
called the Sammasambuddha, we now know (in addition to 30 more pages
of definitions not listed here) that it is impossible to call Samma
"right", either in the Noble Eightfold Path or any other aspect of
compound. This horrific error has corrupted Buddhism now for over
1800+ years, basing the most beautiful Eightfold Path into the realm
of moralistic contrivances to suit the populace by and large. Nothing
in fact is more beautiful in Buddhism than the authentic translation
of the Eightfold Path, and nothing triter than the sectarian product
of the accepted mistranslation of the Eightfold as it has existed for
the past 1800 years.
Samma, in translation, has been now for the past 1800+ years, a
mistranslation and butchering of the genuine meaning. Such that in
much the same "best car" is a Rolls Royce, but "best" in no manner
describes what is/are Rolls Royce vehicles or where they are, and what
are its aspects. The same translation fallacy applies to Samma from
eons ago when (Buddhaghosa most likely) Samma and its constituent
compounds were translated as "right" or "best", this is well only so
far as Samma is indeed "not wrong" or "best"; but however that is only
an appellation of a property of Samma's quality, but is not a
translation of Samma itself. Nirvana is the peach and Samma' is its
"womb" seed at its center where the Buddha and the Tathagata
(Sammaggata) abide in supreme bliss unequaled. What is spoken of
concerning Samma in scripture is that it is fulfillment, and that
through Sammasati and Sammasammadhi, one attains fulfillment in its
perfection wherein all potentiality is achieved and one is supremely
perfected not only in wisdom but also in being now forever separated
from both rebirth and suffering in the endless embodiment back into
some form or womb rebirth or other such pain.
As mentioned previously, I am available for speaking engagement for
much greater and elaborate detail on the proofing of the Noble
Eightfold Path and presenting a vast amount of data confirming this,
but for the brevity of this booklet on the greatest discovery in
Buddhist research, I will be short and to the point and simply provide
the translation with some of the key points of proof in the matter
without going into much detail.
SHORT-LIST ON SAMMA:
**Samma'ggata (Sammaggato) [original variant of Tathagata, Tath
(Samma') agata]: Highest entity, "Thusness" perfection, Samma'
attained, fulfillment of unity-perfection, Pith-dweller of hypostatic
nexus-abidance in Suchness, Thusness matrix, pregnant perfection in
highest sense. Sammaggata replaceable with Tathagata. Highest abiding
within Samma', fulfillment apex of Nirvana's pith, core, center,
residence, abode, dwelling.
** --ggata [cp. BSk. samyaggata Divy 399] who has wandered rightly
unto Samma' "thusness, suchness", perfect M I.66; who has attained the
highest point, core, pith, center, nexus-unity-fulfillment, an Arahant
D I.55; S I.76; A I.269; IV.226; V.265; SAME AS TATHAGATA, i.e.
Thus-come, Thus-gone perfect one abiding in Samma (Thussness
perfection, highest point Crux of Nirvana)

**Tatha'gata [(Tathan.) Tatta+San.(Samma')+gata] Tatta (glowing,
illumination, truth)+San.(Samma'[hypostatic nexus of unity perfection,
abode of Nirvana, pith, core, highest perfection of indivisible
unity-conjoinment within deathlessness])+gata (gone to, gone unto
[Samma'], can go from [to help others in Buddhist Scripture]). Same
meaning as Samma'gata. (Sammaggato)

**the Tath±gat ± is the Sammaggat± exact same meaning and usage

**"Tath±gato ca kho, bhikkhave, araha½ samm±sambuddho
sabbup±d±napariññ±v±do paµij±nam±no samm± sabbup±d±na pariñña½
paññapeti- k±mup±d±nassa pariñña½ paññapeti, diµµhup±d±nassa pariñña½
paññapeti, s²labbatup±d±nassa pariñña½ paññapeti, attav±dup±d±nassa
pariñña½ paññapeti. Evar³pe kho, bhikkhave, dhammavinaye yo satthari
pas±do so sammaggato akkh±yati; yo dhamme pas±do so sammaggato
akkh±yati; y± s²lesu parip³rak±rit± s± sammaggat± akkh±yati; y±
sahadhammi
kesu piyaman±pat± s± sammaggat± akkh±yati. Ta½ kissa hetu? Evañheta½,
bhikkhave, hoti yath± ta½ sv±kkh±te dhammavi-naye suppavedite
niyy±nike upasamasa½vattanike samm±sambuddhappavedite.
Majjhima Nikaya; Mulapannasapali Roman 1.67

**samaºabr±hmaº± sammaggat± samm±paµipann± ..3.265 Digha Nikaya

**Nibba'nasampada': [Nibbana+Samma'+pada']; To have come into the
hypostatic-perfection within Nirvana, the pith, heart, core, nexus,
dwelling, abode within Nirvana. 2. Nirvana's matrix indivisible
perfection.

**English: BUDDHISM: Pali: Buddhasa'sana [Buddha+sa'+san.(samma')+a']
Buddha+sa'+samma'+a' 1. Buddha that dwells within +sa' (his own, self
possessed of) +Samma' [nexus-perfection of Samma']+ a' (to abide
within, connected with (Samma') 2. Buddhism 3. The doctrine of the
Buddha Gotamma. 4. What Buddhism teaches; (i.e. attainment of Samma'
[nexus hypostasis of perfection of sammasamadhi, (dwelling abidance
within Samma'). SADDHAMA: [Sad (San./Samma)+Dhamma]; literally the
Dharma of Samma

**Samma and Samma' in standalone and compound occur 21,416 times in
Sutta **Nibba'na occurs only a handful of times in standalone in
Sutta.

*Sambuddha [samma'+buddha] 1. Samma' well understood in perfection of
Samadhi; Sn 765 (various reading, sambuddhu=to know Samma' in perfect
enlightenment); often called Sammasambuddha, Samma-sammasambuddha

*Sambuddhi (f.) [samma'+buddhi] complete understanding of Samma
[nirvana nexus, hypostatic-abidance in "Thusness" ; adj. °vant wise J
III.361

*Sambodha [samma'+bodha] enlightenment of Samma', highest wisdom of
Samma', awakening to Samma'; the insight Samma' belonging to the three
higher stages of the Path, Vin I.10; D III.130 sq., 136 sq.; S II.223;
V.214; M I.16, 241; A I.258; II.200, 240 sq., 325 sq.; V.238 sq.

*Sambodhi (f.) [samma'+bodhi1] the same as sambodha, the highest
enlightenment of Samma' D I.156; II.155; Dh 89=S V.29

****************************

Sambhava [samma'+bhava] 1. origin unto or from Samma', birth of or
into Samma', production from Samma' D II.107; S III.86; A II.10, 18;
Sn 724

Aryan Vision of Unity-Fulfillment Sutra [9th Sutta of the Majjhima
Nikaya]: Samm±diµµhisutta½: "…±gato ima½ saddhamman"ti? […having gone
unto Unity-Fulfillment of Dharma's perfection]

Sa (reflex. pron.) [Vedic sva & svaya (=P. sayan.(Samma); Idg. *seo,
*se; cp. Av. hava & hva own most dear, highest; Gr. e(o/s & o(/s his
own most dear; Lat.sui, suus; Goth. sws own, sik=Ger. sich himself;
etc.] own M I.366; D II.209; Sn 905; J II.7; III.164, 323 (loc. samhi
lohite), 402 (acc. sa his own, best of his viz. kinsman; C=saka jana);
IV.249 (sa bhtara); Pv II.121=DhA III.277 (acc. san tanu); instr.
sena on one's own, by oneself J V.24

San.° (SAMMA) (indecl.) [prefix; Idg. *sem one; one & the same, cp.
Gr. o(malo/s even, a(/ma at one, o(mo/s together; Sk. sama even, the
same; sam in the same way; Av. hama same=Goth. sama, samap together;
Lat. simul (=simultaneous), similis "re--sembling." together=Gr. a(--
a)-- (e. g. a)/koitis); Av. ha--; and samyak towards one point=P.
samma'.
-- Analogously to Lat. semel "once," simul, we find san.° as numeral
base for "one" in Vedic sakt "once"=P. sakid (& sakad),
sahasra 1000=P. sahassa, and in adv. sada' "always," lit. "in one"]
prefix, implying conjunction & completeness. San.° is after
vi° (19%) the most frequent (16%) of all Pli prefixes. Its primary
meaning is "together"

sayambh³ [Sva (Sa [samma]+yamma+bh³]: The "Creator matrix, hypostatic
fulfillment, "self-begotten-union in perfection". The hypostasis of
Nirvanas attainment.
sayambh³ aggapuggalo: [hypostasis of unity-perfection attainment
abode, Unity-matrix of Nirvanas dwelling home, exquisite potential
fulfillment]
sayambh³ vadata½ varo: [Unity-perfection is said to be unexcelled
supreme]

Sayan. (adv.) [see etym. under sa4(samo, samma')] self, by oneself Vin
I.8; D I.12; DA I.175; Sn 57, 320, etc.; p. 57, 100, etc.; Mhvs 7, 63
(for f.). Also with ref. to several people, e. g. DhA I.13.--kata made
by itself, spontaneous perfection D III.137 (loka); S II.19 sq.
(dukkha); Ud 69 sq. -ja'ta born from oneself, sprung up spontaneously
J I.325; II.129. --pabha radiating light from oneself (from Samma'), a
kind of devas D I.17; III.28 sq., 84 sq.; Sn 404; DA I.110-bhu'
self-perfection in highest sense, an epithet of a Buddha Bu XIV

Sayatatta at S I.14 [Samma+atta']: Atta' (True Self) union with
Nirvana's matrix-abiding field; i.e. perfection in fullest sense.
Atta' hypostasis with Samma'-union

Sa'ra [Vedic sa'ra nt.(SA'+rira[pith, heart, nexus])] 1. essential,
most excellent, strong A II.110; Vin IV.214; J III.368

Sa'min [cp. Sk. Sva'min, fr. sva=saQ] 1. owner, ruler, lord, master
Vin I.303, 307; Sn 83; Mhvs 37, 241

Sa'man'n'a2 (nt.) [abstr. fr. Saman'a] Saman'aship D I.51 sq.; III.72,
245; M I.281 sq.; S V.25; A II.27=It 103; Dh 19 sq., 311;
DA I.158; Vism 132; adj., in accordance with true Saman'aship,
striving to be a saman'a Miln 18; Saman'aship A I.142 sq.; Pv
II.718 (expld at PvA 104 as "honouring the saman'as").--attha the aim
of Saman'aship [ D I.230; A IV.366; M I.271

Sa'man. [on etymology, see Andersen Pli Gloss., p. 268 (contracted
from sayaman., Trenckner), cp. Michelson, Indog.
Forsch., vol. xxiii, p. 235, n. 3 (=avest., hmo; slav., samz)] self,
of oneself in pregnant sense, possessive of perfection in personal
term;Vin I.16, 33, 211

Sa'ma [cp. Vedic sya'ma black & yva brown; Av. Sya'va; Ags.
h&amacremacr;ven blue (=E. heaven); -- 2. yellow, of a golden color,
beautiful, brilliance in heavenly sense J II.44, 45

Samanta (adj.) [san.+anta "of complete ends"] all, entire, unity,
fulfillment Sn 672

Samatha [fr. am, cp. BSk. Amatha (Samma[unity-perfection]+atha[abode,
home, residence])] perfection, highest abiding in Samma', Nirvana's
hypostatic pith (core, nexus, union, abode), quieting of further
defilement; M I.33; A I.61, 95; II.140; III.86 sq. (ceto°), 116 sq.,
449;IV.360; V.99; D III.54, 213, 273; DhA II.177; S IV.362; Dhs 11,
15, 54; cessation of the Sankhras S I.136; III.133; A I.133; Sn 732;
Vin I.5. <-> 2. settlement of legal questions (adhikaraa) Vin II.93;
IV.207; cp. DhsA 144; s. paivijjhati Pts I.180.--ynika who makes
perfection his vehicle, abiding in perfection's Nexus-matrix, a kind
of Arahant

Sama [ see sammati] abidance in perfection, tranquility, mental
quietude, Nexus-abidance in [Samma'] Sn 896.

Samagga (adj.) [sa'+magga (SAMMA[nexus-perfection core]+MAGGA[path of,
leading to (samma)] being in unity with Samma, harmonious perfection
in hypostatic-nexus-abidance of Nirvana' pith, heart, core, matrix ;M
II.239; D III.172; A II.240

Samangin (adj.) [sa+angin] endowed with SAMMA', possessing SAMMA' Pug
13, 14; J I.303

Samacariya' [sama+cariya'] (f.) living in spiritual calm of
Samma'-fulfillment [Nirvana-nexus], quietism in supreme pregnant sense
A I.55; S I.96, 101

Samaca'rin (sama+cariya'--) dwelling in the pith of Samma' [Nirvana's
nexus-abode of hypostasis, perfection], spoken of an Arahant or of the
Buddha

Saman.a [Samma'(English: SRAMANA)]; the Buddha is often mentioned and
addressed by non Buddhists as Saman.a:
D I.4, 87; Sn p. 91, 99; Vin I.8 350

Samatta1 (nt.) [Samma'+atta'] Atta' (True Self) attainment in unity
with Samma', at perfection in end of journey, Nirvana

Samanta (adj.) [san.+anta "of complete ends"] all, entire, complete
perfection Sn 672; Miln 3. occurs usually in oblique cases, used
adverbially, e. g. acc. samanta completely Sn 442; abl. samant (D
I.222; J II.106; Vin I.32) & samantato (M I.168=Vin I.5; Mhvs 1, 29;
Vism 185; and in definitions of prefix pari° DA I.217; VvA 236; PvA
32); instr. samantena (Th 2, 487) on all sides,
everywhere, anywhere; also used as prepositions; thus, samant Vesli,
everywhere in Vesli D II.98; samantato nagarassa all
round the city Mhvs 34, 39; samsamantato everywhere DA I.61.--cakkhu
all--seeing, an epithet of the Buddha, [the eye of Samma', perfect
holy vision of Samma', i.e. a Buddha]

Samadhi [fr. San. (Samma')+a'+dha']; Samma'[nexus of Nirvana, pith,
highest hypostasis, unity-unchangingness]+a'[conjoined with, at one
with, abiding in]+Dhatu' [realm, abode of (Samma')]

Sama'na [ppr. fr. as to be] 1. being at one with Samma', existing D
I.18, 60; J I.218; PvA 129 (=santo), 167 (id.). -- 2. a kind of god D
II.260.

Sama'natta (adj.) [samma'+attan]; Attan in perfection-union with
Samma'; called of the Buddha

Sama'patti (f.) [fr. San. (Samma')+a'+pad] attainment of Samma',
perfect attainment of perfection in Sammasamadhi; A III.5; S II.150

Samuppa'da [san.+uppa'da] origin, arising of Samma', genesis of the
arising of Samma', coming to be within Samma', production of Samma'
Vin II.96

Sampada' (f.) [fr. San. (Samma')+pad, cp. BSk. sampad Divy 401
(devamanuya°), also sampatti] 1. attainment of Samma', success,
accomplishment; happiness, good fortune; blessing, bliss A I.38; Pv
II.947 (=sampatti PvA 132). - Sampada' in its pregnant
meaning is applied to the accomplishments of the individual in the
course of his religious development, i.e. the path's end reached
stopping at Samma' [Nirvana's hypostatic perfection union]

Samma': form of addressing meaning "Hail, the one and only (most
dearest, best)"; formal affection of greeting to loved ones or to
important personages. Affectionate address referring to most high of
such and such person.
Samma1 [as to etym. Andersen, P. Reader II.263 quite plausibly
connects it with Vedic am (indecl.) "hail," which is often
used in a vocative sense, esp. in combn am ca yos ca "hail &
blessing!", but also suggests relation to samm. Other suggestions
see Andersen, s. v.] a term of familiar address D I.49, 225; DA I.151;
Vin II.161; J I.59; PvA 204; plur. samm Vin II.161.

Sammatta1 [samma'+atta2] delightment of being in Samma' D II.266; Dh
287; J III.

Sammasati [samma'+sati] to touch Samma' through employment of Sati,
seize Samma' by Sati, grasp Samma', know thoroughly Samma', master
Samma' S II.107; Dh 374

Samma'1 [cp. Sk. Samya'] a pin of the yoke, that which is the Nexus
unifier of all potential, Nirvanas pith as a "Yoke Pin" the crux,
nexus, axle, core of "thusness" i.e. Samma' Abhp 449

Samma'2 (indecl.) [Vedic samyac (=samyak) & samis "connected, in one";
see under san.°] thorough perfection of "thusness", proper abode of
"suchness, thusness", rightly; in the right way, as it ought to be,
best, perfectly (opp. micch) D I.12; Vin I.12; Sn 359; 947; Dh 89,
373. Usually as °--, like samma'--dhr even or proper showers (i. e. at
the right time) Pv II.970; especially in connection with constituents
of the eightfold Aryan Path, where it is contrasted with miccha'
(manifold, not One,core,pith); see magga 2 a. (e. g. VbhA 114 sq.,
121, 320 sq.). <-> The form samma' is reduced to samma° before short
vowels (with the insertion of a sandhi --d--, cp. puna--deva), like
samma--d-eva properly, in harmony or completeness within Samma' D
I.110; Vin I.9: PvA 139, 157; samma--dann & °akkhta (see below); and
before double consonants arisen from assimilation, like sammag--gata
(=samyak+gata). The cpds. we shall divide into two groups, viz. (A)
cpds. with samma°, (B) with samma'°.A. --akkhta well preached of
Samma' Dh 86. --ann perfect knowledge of Samma' Vin I.183; S I.4;
** --ggata [cp. BSk. samyaggata Divy 399] who has wandered rightly
unto Samma' "thusness, suchness", perfect M I.66; who has attained the
highest point, core, pith, center, nexus-unity-fulfillment, an Arahant
D I.55; S I.76; A I.269; IV.226; V.265; SAME AS TATHAGATA, i.e.
Thus-come, Thus-gone perfect one abiding in Samma (Thusness
perfection, highest point Crux of Nirvana).

Samyak (Sanskrit): Pali Samma' (indecl.) [Vedic samyac (=samyak?)]
Samma (Nirvanas pith, hypostatic perfection)'+Yakkha (spirit, soul,
essence (of Samma'), "godness, perfection spirit-nexus, either
singularly or in whole"; i.e. the one "suchness" nexus
"spirit-potential", hypostatic perfection pith-center essence of
Nirvana.

BUDDHISM'S HIGHEST REVELATION
Translated by: Ven. Shakya Aryanatta

ISBN# 0-9712541-1-7

scriptureauthor
Junior Member
Member # 2021

posted 07-06-2001 06:37 PM
--------------------------------------------------------------------------------
This is the first accurate translation of Buddhism's Eightfold Path,
unseen until now for over 1800+ years. Although a little booklet, this
translation comprises over a thousand hours of work and research in
uncovering the authentic translation of the single most important
edict in Buddhism, the Ariyo Atthangiko Maggo (The Noble Eightfold
Path).
Ven. Aryanatta has kept the world's first translation of the Noble
Eightfold Path secret for some time now, knowing that uncovering the
actual translation as it reads in the Ancient Pali scriptures will
turn the entire Buddhist world upside down upon its disclosure. This
single work of over a thousand hours of ancient scripture research and
restoring the precise translation of the Buddhist Eightfold Path is
the largest discovery in a major religion of the past few centuries.
-"I have never been so shocked to my core and yet utterly delighted at
the same time in any period of my life, after calling the author and
discussing the translation and the lexicon for its authenticity I am
utter convinced. I understand why he held off for so long in
disclosing this translation, it upsets the status quo of over 1500
years of accepted dogma on the translation of the Noble Eightfold
Path, which quite frankly never made any logical sense to me in it's
incorrect translation. Now that I can see what the text truly says,
I'm ecstatic beyond words!"
*Venerable D.S. Ananda
-"We are flabbergasted that such an earthshaking discovery as deep as
this could have come about two thousand years after Buddhism's
foundation. Upon analysis of the proof Ven. Aryanatta presented to us
in person, it is irrefutable and will rewrite the history books and
scriptures of all of Buddhism. We are speechless and yet grateful. The
Noble Eightfold Path in accurate translation now truly reflects the
core fundamentals as taught in the corpus of Buddhism as accepted by
the world. Absolutely amazing beyond description as to the
implications of this discovery!"
*Orthodox Buddhist Foundation
Ven. Shakya Aryanatta is a Buddhist monk, renowned Pali translator,
and creator of numerous Buddhist projects including THE BUDDHISM
COMPENDIUM the world's first digital library of Buddhism, and THE
POCKET BUDDHIST TIPITAKA the entire known teachings of Buddhism on a
digital business card. He is deeply involved in the digitization of
Buddhist materials for the propagation and preservation of the Dharma
to the world. Recognizing confusions caused by highly inaccurate Pali
translations, he has decided to render this, the first authentic
English Dhammapada, for all peoples to enjoy and learn from.
Copyright 2001 DARKSTAR PUBLICATIONS Printed in the United States
ISBN 0-9712541-1-7 $6.95 U.S.
AVAILABLE IN TWO WEEKS.
THE AUTHOR CAN BE CONTACTED AT 859-266-5570

THIS IS THE LARGEST DISCOVERY IN BUDDHISM IN PAST SEVERAL HUNDRED
YEARS

PARTIAL PREVIEW:::
THE AUTHENTIC ARYAN EIGHTFOLD PATH OF BUDDHISM
The world's first accurate translation of the Eightfold Path
Ariyo Aµµhaªgiko Maggo
Translated by Ven. Shakya Aryanatta
Ó Copyright 2001 Darkstar Publications. All rights reserved

ARYAN VISION
#1. And what O' monks is Aryan Vision of Unity-Fulfillment
(samm±diµµhi)? (1) Indeed O' monks it is penetration into the nature
of manifold-existence-suffering. (2) It is penetration into the nature
of how one aligns with manifold-existence-suffering. (3) It is
penetration into the destruction of manifold-existence-suffering. (4)
It is penetration of the way leading to the destruction of
manifold-existence-suffering and returning to the Light (waxing). This
O' monks, is called Aryan Vision of Unity-Fulfillment.

#2. And what O' monks is Unity-Insight of Unity-Fulfillment
(samm±saªkappo)? It is unity-insight into the manifold karma
formations, it is unity-insight into the unchanging light, and it is
unity-insight into deathlessness. This O' monks, is called
Unity-Insight of Unity-Fulfillment.

ILLUMINATION
#3. And what O' monks is the Doctrine of Unity-Fulfillment
(samm±v±c±)? To separate from the heresy of perpetual worldly
rebecoming, the doctrine of separating from worldly aggregated mixing,
the doctrine of separating from worldly manifold being, and to
separate from worldly duality which is void. This O' monks, is called
the Doctrine of Unity-Fulfillment.
(#3 corresponds with its counterpart path in #6)

Posts: 0 | From: atlanta, ga | Registered: Apr 2002

scriptureauthor
Junior Member
Member # 2021

posted 11-01-2001 11:21 PM
--------------------------------------------------------------------------------
In three circumstances meat eating are to be rejected as such: if one
have seen, heard or suspects that the animal has been slaughtered
purposely for the intent of that person.
The Buddha never rejects meat eating as it is clearly defined as such
in the Suttas of Buddhism and also from the Vinaya (VP 1.218) where
Buddha rejects firmly Devadatta's proposal to forbid meat eating to
the Buddha's disciples.

Time and again the Buddha himself in the oldest Buddhist scriptures on
earth FIRMLY REJECTS meat eating.

There is no evidence in the teachings of Buddhism to support
Vegetarianism as such, and everything to refute it.

--------------------------------------------------------------------------------
Posts: 0 | From: atlanta, ga | Registered: Apr 2002

Author Topic: "RIGHT SPEECH" does not exist in Sutta
scriptureauthor
Junior Member
Member # 2021

posted 10-22-2001 02:59 PM
--------------------------------------------------------------------------------
#3. And what O' monks is the Doctrine of Perfection (samm±v±c±)? To
separate from the heresy of perpetual worldly rebecoming, the doctrine
of separating from worldly aggregated mixing, the doctrine of
separating from worldly manifold being, and to separate from worldly
duality which is void. This O' monks, is called the Doctrine of
Perfection.
(#3 corresponds with its counterpart path in #6)
"Katam± ca, bhikkhave, samm±v±c±? Mus±v±d± veramaº² pisuº±ya v±c±ya
veramaº² pharus±ya v±c±ya veramaº² samphappal±p± veramaº², aya½
vuccati, bhikkhave, samm±v±c±.
samm±v±c±: in fact has nothing to do with "Right Speech", I must say
that the mistranslation of this compound word is most likely the
single most horrific stripping of the essence of the core of
Buddhism's teachings to have ever taken place. v±c± in compound most
always means the word of, or the doctrine of (Samma'). Va'ca' in and
of itself would be supported as the Speech of Perfection if and only
if the following words agreed with it in context as being that of some
form of speech, but they do not.
Mus±v±d±: in combination with veramaº² does not mean "lying" but
rather "[the doctrine of va'da']To separate from the heresy of
perpetual worldly rebecoming" Musa' comes from Musala (to grind,
crust, to aggregate, manifoldness made) and veramaº² [Vi+ramati] ( to
separate from desires, lusts of worldly ignorance).
pisuº±ya v±c±ya veramaº²: pisuº±ya: does not mean "slander" but rather
means divided, crushed, destroyed, coming from the word Pisati, Pista
and Pisa'ca, meaning to be crushed (in this sense of aggregated being)
in combination with Va'ca'ya (Doctrine of) and Veremani' [Vi+ramati] (
to separate from desires, lusts of worldly ignorance). Thus meaning in
combination accurately "the doctrine of separating from worldly
aggregated mixing".
pharus±ya v±c±ya veramaº²: pharus±ya does not mean "harsh speech" but
rather "the doctrine of separating from worldly manifold being". The
word comes from Pharati, Pharasu, and Pharita, all of which mean "to
split, to divide to crush and to spread (in manifold existence)"; in
combination with Va'ca'ya (Doctrine of) and Veremani' [Vi+ramati] (to
separate from desires, lusts of worldly ignorance).
samphappal±p± veramaº²: samphappal±p± is not "frivolous speech" but
rather "to separate from worldly duality which is void".
Samphappala'pa' comes from Sambhinna-prala'pa which also means to
split, to mix, to crush to divide and to break up" and Veremani'
[Vi+ramati] (to separate from desires, lusts of worldly ignorance).
"To separate from worldly duality which is void" is the correct
translation of this section.
All of these four sections are in complete agreement with each other
without a doubt; there is much further evidence on this if so
requested of me. The mere combination of these words with Veremani'
[Vi+ramati], make it absolutely impossible for any of these four
section to have anything to do with "speech" as such, along with many
other details left unmentioned in this small booklet. The notion of
"Right Speech" as a concept of morality is a foreign monkish creation
of long ago which has nothing to do with the path of Sammasamadhi and
the attainment of deathlessness, which is the crux of the entirety of
Buddhism.


Author Topic: The Sectarian Heresy of NOSELF empirically
scriptureauthor
Junior Member
Member # 2021

posted 10-07-2001 11:07 PM
--------------------------------------------------------------------------------
Nowhere within the Scriptures of Buddhism is the True Self denied, but
only that is must not be identified with the transitory and ephemeral
aggregates of phenomena. Such that forms, feelings, perceptions,
impulses, and mental machinations of the mind are temporal, unreal,
arise and pass, and are of the realm of phenomena and cannot be
construed as what is everlasting, best, real, and most dear of the
True Self and therefore must not be identified with the Attan as such.
Even now the world standard for Pali-English translation reference
being the new "A Dictionary of Pali" by Margaret Cone states about the
Attan (atta): [Sanskrit Atman], The self, the soul, as a permanent
unchangeable, autonomous entity; p.70, Pali Text Society.

Without an entity that fares on, there are no grounds for rebirth,
nothing which could be perfected, and Buddhism flies apart at the
hinges without a basis. Since there is nothing of any substance of the
aggregates which can recollect previous lives, and nothing everlasting
within such temporal phenomena to be perfected to dwell within
Perfection;

There cannot be assumed even loosely that Buddhism can exist without
the concept of the Attan, so offhandedly rejected by sectarian
nihilism which runs contrary to sutta.We are more interested in what
the Buddha said than what he didn't say, and as it pertains to the
Attan, nothing is rejected but temporal aggregates, not the Attan.

The greatest mistake made after the passing of Gotama Buddha was the
arising of the non-doctrinal notion that Buddhism somehow preaches
empirical-extinction. The much discussed doctrine of Anatta [an (not)
Atta (True Self)] which occurs a little more than 240 times in the
entirety of the Buddhist Nikayas is used only to describe that which
cannot be identified with or clung to as genuinely real and
everlasting, or possessed of the True Self in its proper identity.

In some secular translations, the Atta has been translated in its
various forms and compounds as a reflexive, i.e. oneself, himself,
themselves; but no such reflexive terminology exists within the Pali
language in which the Buddhist canon is recorded. The Atta (True Self)
or the Attan, both in standalone and compound occur more than 23,000
times within scripture.

The much debated and secular notion of "no-self empirically" cannot be
supported in even a single instance within the entirety of all
Buddhist scripture and it is a latter development of secular Buddhist
schools after many divisive splits within the Buddhist Sangha after
Gotama Buddhas passing on.

DN 2.157 Therefore Ananda, stay as those who have their True Self as
the illumination, as those who have their True Self as supreme refuge,
as those who have no other as the refuge; as those who have the true
law Dharma as the illumination, as those who have the Dharma as
refuge, as those who have no other refuge.

KN 3.78 And whoever, Ananda, either now or after my end will stay as
those who have the True Self as the illumination, as those who have
True Self as refuge, as those who have no other as the refuge…they
among my bhikkhus shall reach the peak of immortality, provided they
are desirous of training their True Self.

SN 3.174 Like a surge of the great ocean, so also will birth and death
roll over you like a surge. Therefore, do make your True Self the
supreme illumination, since there is no other refuge anywhere to be
found for you. 4. My life is fully ripe, my life is at an end, I shall
depart leaving you, I have made a supreme refuge for the True Self.

DN 2.24 Do make your True Self the illumination, strive fast, be wise.
Having removed all stain, flawless, you will come to the divine Ariyan
land.

AN 3.21 The phenomenal world all round is devoid of true essence, the
four quarters are quaking. Desirous of an abode for the True Self, I
saw none occupied.

KN 5.77 Is there by any chance any other dearer to you Mallika than
the True Self? No Lord, there is not by any chance that which is
dearer to me than the True Self.

AN 2.79 Going around all quarters with the mind. Not a thing was found
dearer to me than the True Self. In this way the True Self of every
one is dear to others.

MN 3.119 There is no love comparable to that of the True Self.

KN 5.38 One should not impair the good of the True Self, for the sake
of the good of others, however great. Having ascertained the good of
the True Self, let him be ever intent on it!

SN 1.109 One watches zealously over that which he holds dearest. This
should apply to the True Self better than to anything else: If a man
were to think the True Self dear, he would guard it most well guarded.
The wise man should be watching in every one of the three watches of
the night.

MN 4.83. And what does it mean to guard the True Self? Lord, while I
was meditating in solitude, there arose in my mind the following
thoughts. By whom is the True Self guarded, by whom is the True Self
is not guarded? Then it occurred to me, whoever misbehaves by action,
by word, or by thought, are those by whom the True Self is not
guarded. Even if they were guarded by a troop of elephants, or horses,
or of chariots, or of infantrymen, even so their True Self most dear
would not be guarded by them.

<<Why so? Because their guard is external, not internal, this is why
their True Self is not guarded by them. All who behave properly by
action, by the letter of the law, or by thought, are those by whom the
True Self is well guarded. Even if they are not guarded by a troop of
elephants, or of horses, or of chariots, or of infantrymen, even so
the True Self would not be guarded by them. Why so? Because their
guard is internal and not external, that is why the True Self is not
guarded by them.

AN 2.234. Bhikkhus, I shall keep the True Self safe, this means that
the stations of antecedent-recollectiveness of Samadhi must be dwelt
upon intently.

SN 3.216. The True Self, the dearest thing for man, becomes an
absolute value, which has to be preserved by all means and in
preference to everything else: What should a man desirous of his own
good never give up? What should a mortal man never surrender? Man
should never give up the True Self most dear, he should never
surrender the True Self.

AN 2.119. Him for whom the True Self is not enough, who procures for
the True Self the taste of all sensual pleasures, even if the whole
world were his, he would not obtain true bliss.

DN 3.218. Lord, while I was meditating in solitude, there arose in my
mind the following thoughts. For whom is the True Self a dear friend,
for whom is the True Self a hateful enemy? Then it occurred to me,
whoever misbehaves by action, by letter of the law or by thought, are
those for whom the True Self is a hateful enemy. Even if they were to
say, the True Self is our dear friend, even so the True Self would be
to them a hateful enemy. Why so? Whatever one who hates would do to
the one he hates, that is what they themselves does unto their True
Self. That is why the True Self is a hateful enemy to them. Whoever
behaves properly by action, by letter of the law, or by thought, are
those for whom their True Self is a dear friend.

DN 3.29. If he would recognize the True Self as dearest friend, he
would not associate it with evil. 18. Then what do you think
youngsters, what is the best thing for you, that you go in search of a
woman or that your go in search of the True Self most dear? This Lord,
is the best for us, that we go in search of the True Self!

SN 4.67. Bhikkhus, wise and developing a boundless penetration of
antecedent recollection. A fivefold knowledge arises in their True
Self in the case of those who, wise and immersed in antecedent
recollection of the source develops a boundless penetration of
antecedentness. What fivefold knowledge? This antecedent
recollectiveness is pleasant at present and will yield a pleasant
karmic result in the future, such knowledge arises in their True Self.
This antecedent recollectiveness is noble, entirely spiritual and
otherworldly, such knowledge arises in their True Self; this
antecedent recollectiveness of the source is not practiced by the
unworthy man. This antecedent recollectiveness is peaceful, most
exquisite, obtained by the peaceful man, attained by means of mental
fixation, not subject to the blame of the Sankaras. I too being in
antecedent recollection of supreme beforeness in connection with the
source enter into it and in antecedent recollection I emerge from it.
Such profound knowledge arises in their True Self.

KN 5.18. A Buddha has arisen in the world, the doctrine of the Buddhas
is at present being taught. The True Self can be saved by a man
desirous of this doctrine.

KN 1.118 Whoever looks for the happiness of the True Self, should pull
out the mortal dart of the True Self.

DN 2.281. Whose faith and wisdom are always properly fitted to the
yoke, Supreme alert vigilance is the pole, mind is the yoke-straps,
antecedent recollectiveness of the source is the guard and the
Charioteer. The chariot having all the accessories of good faring,
otherworldly knowledge as the axle, vigilant energy as the wheels.
Equanimity is the fitting peg for the axle, desireless for fain of
this world is the protective board. Excellent equanimity,
deathlessness, and seclusion being the weapons, endurance the leather
armor, it proceeds towards utter security. Such is the unsurpassed
Brahman chariot produced in the True Self.

DN 3.28` Even as a deviating cart out of control, unrestrained,
unmastered, destroys both the cart and the rider, in the same way the
reckless fool, like a deviating cart destroys his True Self in hell,
destroys the True Self in animal rebirth, destroys the True Self in
the realm of wandering ghosts and spirits, destroys the True Self in
the world of men, destroys the True Self in the world of gods.

AN 2.28. And how is one a knower of the True Self? Herein bhikkhus, a
bhikkhu knows the True Self. Just this much am I as regards faith,
virtue, learning, disembodiment, wisdom, intelligence.

SN 2.97 Leaving aside the five hindrances for the obtainment of utter
security. Taking up the mirror of Dharma for the knowledge and vision
of the True Self, I observed the body both within and without,
interiorly and exteriorly the body appeared to be empty.

MN 4.57 No Brahman ever claimed purity from any different source than
the True Self. Either in things seen, heard, thought, or in
observances. Unattached both to good and evil deeds, disclaiming
whatever is obtained, he should be inactive in these observances. The
ultimate purity which is the ideal of the enlightened man, here called
a true Brahman, is a purity unaffected both by moral good and by moral
evil, belonging to the plane superior to both, consisting in a
condition that is reflected in the total absence of willful moral
activities, in the absolute desirelessness to do evil and to obtain
fruitless merit. This is the absolute isolation of the True Self which
brings about liberation. The improvement caused by morality and moral
practices is meant first of all to detach the True Self from what is
evil, and this is mainly done by the counterpractice of goodness. This
is not enough; any attachment of the True Self to whatever is not the
True Self is itself wrong from the ultimate point of view. Moral good
and the subsequent merit is not the True Self, even though it takes
the True Self towards an ever more perfect detachment from worldly
things. Finally the True Self has to be detached from morals,
morality, merit and be freed with a freedom that is its very nature.

AN 2.281 Hence, let the wise man, discerning the welfare of the True
Self, thoroughly investigate the Dharma, thus thereby he will be
purified.

SN 2.27 I shall apprehend and perfect the True Self, having in mind
the spiritual welfare of the True Self.

AN 4.76. Force the True Self by means of the True Self, control the
True Self by means of the True Self. Being well guarded of the True
Self, in antecedent recollectiveness, you shall bhikkhus dwell in
supreme bliss.

DN 1.195 Leaving aside the way of darkness, the wise man should
practice the way of light. Going from home to the homeless state, in
solitude, where worldliness joys are difficult, there should he desire
for the unexcelled bliss, setting aside sensory pleasures, possessing
nothing. Let the wise man cleanse the True Self from the impurities of
the mental goings on.

KN 3.28 Just as the goldsmith melts and removes the gross impurities
of gold, then melts and removes average impurities, and melts and
removes even the finest of impurities. Just so does the bhikkhu melts,
removes, leaves aside, dispels, destroys, the impurities of his True
Self.

AN 5.73 Not by heaping up firewood does the Brahman dream of
purification. That is something external. Because, so the wise say,
purity is not obtained by him who wishes to reach gain by means of
external rituals. I, leaving aside the burning of wood, Brahman, make
only destruction come unto those flames that are attached to by my
True Self. With fire constantly burning, always with my True Self well
composed, I that very Arahant, live my Brahman life. A shoulder yoke,
Brahman is your conceit, anger is your smoke, your false words are the
ashes. The tongue of the man is his sacrificial spoon, the heart his
fire alter. The self well tamed is the fire. Dharma O' Brahman, is a
lake with holy virtue as the bathing place, pure undefiled, praised by
the good. Where the wise bathing, with their True Self disembodied, do
so cross sweetly to that other shore.

AN 4.78 Where water, earth, fire, and air find no footing, there where
the stars no longer shine, nor the sun, nor does the moon gleam; no
darkness is found there. And when the mighty sage, that holy Brahman,
has come to supreme knowledge by the True Self.

KN 2.118. One who has made a path by the True Self, he does so go unto
complete retraction from aggregated being, having crossed all doubts.
Leaving aside becoming and passing away. One who has lived the life,
who has suppressed all rebirth, such a one is called a true bhikkhu.

KN 4.283. Sweetly within antecedent recollective penetration as
regards the body, restrained within the six sensory spheres. The
bhikkhu who is well composed would know the complete retraction from
aggregated being of his True Self.

AN 1.81 There is monks, an unborn, an unoriginated, an unmade, and an
unformed. If there were not monks, this unborn, unoriginated, unmade
and unformed, there would be no way out for the born, the originated,
the made and the formed.

SN 4.57 And I O' monks, who speak thus, and teach thus am accused
wrongly, vainly, falsely, and inappropriately by some ascetics and
Brahmins who say "A denier is the ascetic Gotama, he teaches the
destruction, annihilation, and the perishing of the being that now
exists". These ascetics wrongly, vainly, falsely, and inappropriately
accuse me of being what I am not O' monks, and of saying what I do not
say.

In the mind of a monk called Yamaka the following evil heresy had
sprung up: "Thusly do I understand the doctrine taught by the Blessed
Lord, that on the dissolution of the body of the monk who is liberated
from all defilements, is annihilated, perishes forever and is forever
obliterated both seen and unseen after death". Do not say such things
brother Yamaka! Do not trounce the Blessed Lord; for it is not well to
trounce the word of the Blessed Lord. The Blessed Lord would never say
that on the dissolution of the body, that the saintly one who is
liberated from defilements is annihilated, perishes forever and is
forever obliterated both seen and unseen after death! But unswervingly
Yamaka persisted foolishly in adhering to his backwards delusions. The
monks told the venerable Shariputra, the greatest of the disciples of
the Buddha, that the disciple resembling the master, as it was so
said. Shariputra undertook the correction of Yamaka in this very way:
Is the report true brother Yamaka, that the following wicked heresy
has sprung up in your mind: Thusly do I understand the doctrine taught
by the Blessed Lord, that on the dissolution of the body of the monk
who is liberated from all defilements, is annihilated, perishes
forever and is forever obliterated both seen and unseen after death?
Even so brother do I understand the doctrine. What think you brother
Yamaka? Is the corporeal form permanent or transitory? It is
transitory brother. And that which is transitory, is it painful or
pleasurable? It is painful brother. And that which is transitory,
painful, and liable to change, is it possible to say of it "This is
mine, this is my True Self, this is the Self?" Nay verily brother. Is
sensation then, perception, are the activities of the mind, and
cognition, permanent or transitory? It is transitory brother. And that
which is transitory, is it painful or is it pleasurable? It is painful
brother. And that which is transitory, painful, and liable to change,
it is possible to say of it "This is mine, this is my True Self, this
is the Self?" Nay verily brother. Just so brother Yamaka, as respects
all corporeal form whatsoever, as respects all sensation whatsoever,
as respects all perception whatsoever, as respects all activities of
the mind whatsoever, as respects all cognition whatsoever, past,
future, or present, be it subjective or existing outside, gross or
subtle, mean or lofty, far or near, the hypostatic view in the light
of the highest knowledge is as follows: "This is not mine, this is not
my True Self, this is not the Self". Perceiving this, brother Yamaka,
the learned and noble disciple conceives an aversion for the corporeal
form, sensation, perception, activities of the mind, and cognition.
And in conceiving this aversion he becomes disembodied from these
influences, and by the absence of these influences he becomes free,
and when he is free, he becomes aware that he is indeed free! What
think you now, brother Yamaka? Do you consider the Perfect Lord to be:
corporeal form, sensation, perception, activities of the mind,
cognition, comprised of corporeal form, separated from corporeal form,
comprised in sensation, in perception, in the activities of the mind,
in cognition, or separated from them? Nay verily brother! Considering
now, brother Yamaka, that you fail to make out and establish the
Perfect Lord even in the present existence, it is reasonable for you
to say: "Thusly do I understand the doctrine taught by the Blessed
Lord, that on the dissolution of the body of the monk who is liberated
from all defilements, is annihilated, perishes forever and is forever
obliterated both seen and unseen after death". Brother Shariputra, it
was because of my ignorance that I held this wicked view; but now that
I have listened to the supreme doctrine of the venerable Shariputra, I
have abandoned that wicked view and completely understood the supreme
doctrine! But if others were to ask you, brother Yamaka as follows:
"Brother Yamaka, who is a saint and delivered from the influences,
what becomes of him on the dissolution of the body, after death?" what
would you reply brother Yamaka if you were asked that question?
Brother, if others were to ask me as such, I would reply as such:
"Dear brothers, the corporeal form was transitory and that which was
transitory was painful and that which was painful has ceased and
disappeared. The sensation, perception, the activities of the mind,
and cognition was transitory, and that which was transitory was indeed
painful, and that which was painful has ceased and disappeared".
Thusly would I reply dear brother, if I were asked that question!
Excellently said! Well-said brother Yamaka! S XXII, 85.

SN 2.38. Dwell within the supreme illumination by wisdom O' your
beloved True Self; for the True Self is that supreme refuge, utmost
highest realm of deathlessness!

XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXdhammapada proself quotes
KN 2.11. Whoso falsely, beholds void of everlasting Essence in what is
everlasting Essence of True Self, and perceives in that which is
transitory and vile as what is everlasting Essence. Shame! Woe! Verily
not will his everlasting Essence be perfected, for he is confined in
limited wisdom by false views and speculations!

KN 2.15. In the here does he mourn, in the realm of the hereafter does
he mourn, the mourner thus grieved is terrified of his deeds. He
bemoans them in both worlds. Hence he worries only of the defiled
karma that will befall his exquisite True Self Essence!

KN 2.26. The fool, that most ignorant of unwise gives into
carelessness. That very wise sage however, by vigilance, guards that
priceless treasure jewel his beloved True Self!

KN 2.31. The monk who in vigilance makes, sees great danger in
recklessness. His earthly bonds both large and small, thick and thin
does dispel. Verily does he make his True Self a great light and flame
of burning wisdom! Burning away his fetters by the light of his
illumination, he departs forever into utmost bliss!

KN 2.62. Sons own I, wealth do I own! Thus the fool is vexed in his
ignorance. The exquisite True Self is indeed the lord, the master of
the True Self, that very Atman utmost! How much less indeed can the
fool own sons, how much less wealth? His True Essence can never own
any of those phenomenal things!

KN 2.76. The wise man who points out the way to that hidden treasure,
the beloved True Self, that very one who also perceives the wickedness
to be avoided! That same of wise men who admonishes the wickedness of
others; such is he that wise man who should be embraced. To follow
those who embrace mind's radiant Essence, far better for you than
worse!

KN 2.80. The Farmer channels the water to his fields, the Fletcher
straightens his arrows, and the Carpenter shapes his wood. Just so,
the wise man makes perfect his True Self Essence!

KN 2.88. There does that wise man seek bliss; having cast off sense
desires, and without clinging to any possession. He has purified his
True Self, having purged away all defilements of his beloved Essence!

KN 2.103. Better than a thousand of a thousand men conquered in
battle; is him who would master his True Self, for he is that most
shining warrior of the true battle!

KN 2.104. The True Self indeed! Far better a victory is that, than
those other beings. Having perfected his True Self, he dwells within
its very exquisite Perfection!

KN 2.105. Not deva, nor Muse, or Mara, nor Mara the tempter with a
powerful god. None of them could cast asunder that victory supreme of
the True Self won by such a wise man as him!

KN 2.106. Month after month, a thousand offerings can he make a
thousand times; but far better should he honor but for a moment that
one who has perfected his True Self! Far better is it to honor that
man, than to make offerings for a hundred years!

KN 2.107. He may for a century attend to the sacred flame in the
sacrificial woods. But far better should he honor, if but for just a
moment, that one who has perfected his True Self! Far better is it to
honor that wise man, than to make offerings for a hundred years!

KN 2.157. Verily beloved above all else is that noble True Self
conceived! One must protect and guard well that shining and radiant
otherworldly blessing! Keep watch and vigil to swiftly perfect wisdom
in the three stages of existence. The wise sages keep watch and
nourish to fruition their beloved True Self!

KN 2.158. The beloved True Self should foremostly be purified and
given proper refuge to him, that adept. Only then may he instruct
another in the path. This is how the wise man is not brought to a low
state!

KN 2.159. The beloved True Self, has he by striving brought into
being. Rightly so in thorough vigilance of penetrating recollective
insight by wisdom, his Essence shines in purity and splendor. Alas has
as he well subdued it, him that great Charioteer! The True Self indeed
do they say is hardest to tame!

KN 2.160. The True Self, that absolute utmost supreme indivisible
deathlessness, verily indeed is lord and the master of the True Self!
Most certainly, what else could the lord, the master be? The True Self
indeed, well subdued and acquired, is that very rare master most
difficult to obtain!

KN 2.161. The wicked evil that is wrought through the True Self,
begotten through, and is met with springing through; will surely crush
to oblivion that very vile fool! Just as the diamond does unto that
jewel-stone, his beloved True Self!

KN 2.162. Known is one in who dwells great wickedness and evil. Just
so as the strangling creeper vine smothers the Sal tree, so too will
he by evil do unto his True Self. Having even made so, as his own
worst enemy could only wish upon him!

KN 2.163. Rightly so is wickedness easily done, and to the True Self
both foul and harmful! Surely that which is good, a blessing, and what
is forthright and noble is indeed the hardest thing that can be
accomplished in this world!

KN 2.164. Listen to those wise Arahants instructing the order of the
Dharma, the Ariyan noble law, the Dharma of eternal existence in bliss
Nirvana. Whence reviled and scorned by the fool, with his wicked
reliance upon twisted speculations. He is like the bamboo that is ripe
with fruit that brings upon itself its own destruction. So too shall
the fools fruit bring about the slaying of his True Self!

KN 2.165. Through the True Self, rightly so is evil wickedness done.
Through the True Self is one corrupted. By means of the True Self is
evil left undone. By the True Self is one purified. Pure bliss and
impurity are obtained through the True Self, no one can purify
another!

KN 2. 166. Letting the True Self fall into ruin, let no man forsake
his diligence for that of the many! For the sake of one's True Self,
you must directly perceive it. The True Self is that which you must
ever diligently be always seeking after!

KN 2.209. Woe! You are not in conjunction with it, that of your True
Self, lacking both zeal and vigilance to behold it. In sloth, not
conjoining with the sphere of your True Self, you are endangered. You
have destroyed that supreme benefit that is so dearly beloved to
seize! You should rightly so envy such as him, who has conjoined with
that most beloved True Self!

KN 2.236. Make unto your True Self a brilliant radiant flame! Make
quick! Strive in powerful vigilance increasing wisdom's unfolding in
that great becoming! Free of defilements, and cleansed of impurities
you shall attain by wisdom's divine Eye, that most noble realm for
your being!

KN 2.239. In proper manner does that most sagacious bit by bit, over
and over do unto his True Self. Just as the Silversmith hammers the
flaws out of his precious metal. So too does that wise man completely
hammer out the flaws in that precious metal, his True Self!

KN 2.247. That same man, who is addicted to liquor and intoxicants. In
this very world he does so suffer woefully! He digs up and then
uproots his very precious foundation most chief, his True Self
Essence.

KN 2.248. Fellow monks know you! Evil and wicked are all made things,
are phenomena. They are separateness, manifold and fleeting, they are
not your True Self!

KN 2.254. Lo! There is no trace of him in the sky. That very noble
monk is the one! He has no part of manifold aggregated existence
anymore! But woe is mankind, those afflicted see only that which is
outside of their True Self.

KN 2.279. "All phenomena are not the True Self, are not the absolute".
When by thorough wisdom this is revealed, then one grows disgusted by
the anguish and misery of this world. Know you well then, that herein
lay the path of shining clarity!

KN 2.280. At the time of awakening to his True Self, he does not
awake. Though young and strong, he has succumbed to idleness.
Slothful, his resolve to will the mind's Essence is weak, for he is
idle and lazy. Hence he cannot perceive the path of wisdom's
Perfection.

KN 2. 285. Bring forth! Extricate verily the beloved True Self from
the mire, just as the hand plucks the sweet Autumnal white Lotus! This
is the tranquil bliss of Nirvana taught by those wise sages.

KN 2.289. Verily endowed with this knowledge one has made a shelter
for the True Self, the absolute. This wisdom is as guarded and
impenetrable as a great stone. Thus one swiftly cleanses the path and
departs forever into sweet bliss Nirvana!

KN 2.315. Behold! That most mighty of citadels on the countries
border, ever near danger! It is protected both from within and without
vigilantly. Just the same is your beloved True Self! Guard it well,
just as vigilantly! Let no moment pass you by without defending its
safety! But see them! Those who do not keep watch every moment, deep
into sorrow at life's end do they go. Woefully, they fall back into
vicious tormenting hells!

KN 2.322. Most excellent and fine are the noble horse and Kingly
Elephants of good race and breeding from Sindh. Also, those huge and
mighty wild Elephants we call "great Nagas". But more infinitely
excellent than all of those, is that supremely noble and powerful
Elephant, your beloved True Self!

KN 2.323. Know you! Not by any of those noble beasts could you ride
unto to that sweet realm of supreme bliss Nirvana. None of those fine
steeds can ferry you to where there is no more rebirth. But indeed is
the beloved True Self, both thoroughly tamed and purified, it can
surely carry you there! Supremely trained in the noble training, your
True Self can ferry you to that sweet bliss, that supreme realm of no
rebirth!


ScriptureAuthor
unregistered

posted 03-04-2002 10:32 AM
--------------------------------------------------------------------------------
The 3 camps Gotama Buddha disagreed with……1) Those that believed the
Self was in the aggregates …..2) That
there was no Self anywhere to be found ….. 3) those that believed the
Self could be aprehended by mere
rationalization

"A Dictionary of Pali" by Margaret Cone: Attan (atta): [Sanskrit
Atman], The self, the soul, as a permanent
unchangeable, autonomous entity; p.70, Pali Text Society.

Buddhadatta Mahathera's PALI-ENGLISH DICTIONARY ....page 8.......Atta'
[attan]: SOUL

Petekapodesapali;, .283…"The Buddha renounces all views which
encompass the annihilation of the Self (attano)
at death"

FACT: we know the aggregates are the "Five Maras", FACT: we know that
over and over Buddhism says in the
teachings to "take refuge in the True-Self (atta'). So, if you think
the ATTA" is relative, or nominal, then you have
said that Buddhism says to take refuge in MARA (death, sorrow, hell,
evil)

if you say Atta' is a reflexive or relative then you are saying
Buddhism teaches to take refuge in
HELL/EVIL/WICKEDNESS

Buddha….." The aggregates arise and cease throughout many lives, the
ATTANO (true self) has no part of this. It
is that sweet refuge O' monks that I have taken refuge in outside of
the aggregates within Samsara"
Petekapodesapali;, .63

Dr. Nakamura:: One final remark. It is important to pay attention to
what the Buddha said - not to what he did
not say. He did not deny self. He only denied that the five aggregates
were constitutive of selfhood. He called the
five 'no-self', i.e., anatman. He said, "neta^m mama, nesohamasmi, no
meso attaa" (trans. - this [the aggregates]
are not mine, this I am not, this is not the self).

; rúpam bhikkhave anattá, vedaná anattá, saññá anattá, sankhárá
anattá, viññánam anattá: sabbe sankhárá
aniccá, sabbe dhammá anattáti.
Matter, monks, is not The self, feeling is not The self, perception is
nor-self, formations are not The self, mental
phenomena is not The self: all formations are impermanent; all
phenomena are not The self.

SN 1.170 I do not kindle after the fire that feeds off wood (the body)
O' Brahmin; rather I kindle after my inner True-Self which blazes
forth the light of lights [joti: Astrum-light of a very bright star]!
I have brought my True-Self together unto changelessness (nicco), that
very blazing-light of eternity itself; just so am I the Arahant who
leads the holy Brahmin-life.

Udana 1.81. There is monks, an unborn, an unoriginated, an unmade, and
an unformed. If there were not monks, this unborn, unoriginated,
unmade and unformed, there would be no way out for the born, the
originated, the made and the formed.

Mn 1.140 And I O' monks, who speak thus, and teach thus am accused
wrongly, vainly, falsely, and inappropriately by some ascetics and
Brahmins who say "A denier is the ascetic Gotama, he teaches the
destruction, annihilation, and the perishing of the being ". These
ascetics wrongly, vainly, falsely, and inappropriately accuse me of
being what I am not O' monks, and of saying what I do not say.

PETEKOPADESAPALI .42 V.R.I. index........Buddha......"The Tathagata,
the Bhagavat does not preach to his monks anihilation of the True-Self
(ATTANAM.) at the disolution of the body"

ScriptureAuthor
unregistered

posted 04-06-2002 08:55 PM
--------------------------------------------------------------------------------
RICKPA PROCLAIMS HIS HERESY AND OTHER ERRORS TO NOVA>>
Being a recovering eternalist, I had big problems with this no-self
stuff.
The only real way through this condumdrum is lots of reflection, and
meditation.

Who are you?

Are you your body?
No. You can lose an arm, a leg, or any number of organs.

Are you your name?
No, because that can be changed, and others may also have it.

Are you your thoughts?
You can change your mind in a flash. A good bump on the head, and you
can be a new person, who doesn't
remember anything about your life...including your own name.

Name any attribute, and it's something that will change.

Does this mean that you don't really exist?
If you didn't exist, you wouldn't have so many questions.

If you're not a self, what are you?
If I said anything, I'd be wrong.

If you think this no-self stuff is a bunch of crap, you need to walk
on a path that will accommodate your feet.

Sit for a bit, then move on.

ERROR 1:::FALLACY OF COMPOSITION. RICKPAS ASSUMTION IS THAT SINCE
BUDDHA SAID ABCDEF ARE NOT THE SELF (anatta) THEREFORE THERE IS NO
SELF.

ERROR 2:::HE PROCLAIMS HIMSELF TO BE A RECOVERING ETERNALIST, THE
OPPOSITE WHICH IS A NIHILIST, THE WORST OF ALL HERESIES ACCORDING TO
SAMYUTTA BOOK 5 MAHAVAGGA.

ERROR 3:::BUDDHISM DOES NOT PROCLAIM THAT THERE IS NO SELF ANYWHERE IN
SUTRA, ONLY THAT THE 5 AGGREGATES ARE NOT TO BE IDENTIFIED WITH THE
SELF.

ERRORS 4-100 (NOT ENOUGH SPACE)

my deluded son Rickpa suffers from sucking at the teets of Lamanist
Nihilism, i understand his delusions and ignorance, someday he may
recover. If not, Gotama proclaimed the AJIVAKAS (nihilists) to burn in
Avichi hell for Aeons.

scriptureauthor
Junior Member
Member # 2021

posted 07-06-2001 06:43 PM
--------------------------------------------------------------------------------
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Ariyo Aµµhaªgiko Maggo
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ARYAN VISION
#1. And what O' monks is Aryan Vision of Unity-Fulfillment
(samma'ditthi)? (1) Indeed O' monks it is penetration into the nature
of manifold-existence-suffering. (2) It is penetration into the nature
of how one aligns with manifold-existence-suffering. (3) It is
penetration into the destruction of manifold-existence-suffering. (4)
It is penetration of the way leading to the destruction of
manifold-existence-suffering and returning to the Light (waxing). This
O' monks, is called Aryan Vision of Unity-Fulfillment.

#2. And what O' monks is Unity-Insight of Unity-Fulfillment
(samm±saªkappo)? It is unity-insight into the manifold karma
formations, it is unity-insight into the unchanging light, and it is
unity-insight into deathlessness. This O' monks, is called
Unity-Insight of Unity-Fulfillment.

ILLUMINATION
#3. And what O' monks is the Doctrine of Unity-Fulfillment
(samma'va'ca')? To separate from the heresy of perpetual worldly
rebecoming, the doctrine of separating from worldly aggregated mixing,
the doctrine of separating from worldly manifold being, and to
separate from worldly duality which is void. This O' monks, is called
the Doctrine of Unity-Fulfillment.
(#3 corresponds with its counterpart path in #6)

Ven. Shakya Aryanatta is a Buddhist monk, renowned Pali translator,
and creator of numerous Buddhist projects including THE BUDDHISM
COMPENDIUM the world's first digital library of Buddhism, and THE
POCKET BUDDHIST TIPITAKA the entire known teachings of Buddhism on a
digital business card. He is deeply involved in the digitization of
Buddhist materials for the propagation and preservation of the Dharma
to the world. Recognizing confusions caused by highly inaccurate Pali
translations, he has decided to render this, the first authentic
English Dhammapada, for all peoples to enjoy and learn from.

[This message has been edited by ScriptureAuthor (edited 07-06-2001).]

--------------------------------------------------------------------------------
Posts: 0 | From: atlanta, ga | Registered: Apr 2002

2littlebooks
Member
Member # 794

posted 07-06-2001 09:20 PM
--------------------------------------------------------------------------------
only $6.95? what a bargain!
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--------------------------------------------------------------------------------
Posts: 862 | From: bug tussle, tennessee | Registered: Mar 2001

scriptureauthor
Junior Member
Member # 2021

posted 07-06-2001 10:03 PM
--------------------------------------------------------------------------------
THERE ARE 3 COMPANIES THAT HAVE THE NAME DARK STAR PUBLISHING,
UNFORTUNATELY, THE PREVIOUS POST CLAIMS THIS IS A OCCULT
PUBLISHER.....THAT IS CORRECT FOF A COMPANY CALLED DARK STAR.....BUT
NOT FOR DARKSTAR PUBLISHING, WHICH IS A 1 YEAR OLD COMPANY WHICH IS
NEW....
PLEASE DISSREGARD THE LIABLE INFORMATION FROM THE PREVIOUS POST WHICH
REFERS TO A DEFUNKT PUBLISHER CALLED DARK STAR..

THIS IS FROM A COMPLETELY DIFFERENT COMPANY CALLED DARKSTAR PUBLISHING

--------------------------------------------------------------------------------
Posts: 0 | From: atlanta, ga | Registered: Apr 2002

scriptureauthor
Junior Member
Member # 2021

posted 07-06-2001 10:11 PM
--------------------------------------------------------------------------------
THERE ARE 3 COMPANIES THAT HAVE THE NAME DARK STAR PUBLISHING,
UNFORTUNATELY, THE PREVIOUS POST CLAIMS THIS IS A OCCULT
PUBLISHER.....THAT IS CORRECT FOF A COMPANY CALLED DARK STAR.....BUT
NOT FOR DARKSTAR PUBLISHING, WHICH IS A 1 YEAR OLD COMPANY WHICH IS
NEW....there is NO CONNECTION between a company called DARK STAR and
DARKSTAR PUBLISHING. excuse any confussions this may have in
associating those two companies
PLEASE DISSREGARD THE LIABLE INFORMATION FROM THE PREVIOUS POST WHICH
REFERS TO A DEFUNKT PUBLISHER CALLED DARK STAR..

THIS IS FROM A COMPLETELY DIFFERENT COMPANY CALLED DARKSTAR PUBLISHING


ScriptureAuthor
unregistered

posted 04-08-2002 12:40 AM
--------------------------------------------------------------------------------
Ask the noself scum to elaborate::
Since there is nothing but aggregates (evil, suffering, phenomena)
then what is Amata (immortal)?

Why does Gotama tell ananda he takes refuge in his soul at DN 2.100
(saranamattano)

so, since there is nothing but Khandhas (aggregates, mara, hell,
suffering), that MUST be the REFUGE for the Ariyasavaka?

so your saying that the Khandhas liberated (vimutta) from the
Khandhas?

Since there is nothing but suffering, suffering is the refuge.

DONT FALL FOR COMMENTARY, READ THE SUTRAS INSTEAD. NOT TIBETAN AND
CHINESE INVENTIONS AND REVISIONISM.

Author Topic: "doctrine of noself" doesnt exist in Sutta
scriptureauthor
Junior Member
Member # 2021

posted 10-07-2001 11:28 PM
--------------------------------------------------------------------------------
those petty fools who eschew the verbages of their masters and not the
teachings of the
budddha must realise that NOSELF is not found in Sutta, only THAT
WHICH IS NOT THE
TRUE SELF (attan, atta' nom.).
XYZ is anatta, there is no such entity as "noself doctrine" in Sutta,
period.

there are 241 occurances of ANATTA in sutta Nikayas to refer to that
which is not the
ATTAN, there is no independently existing occurane of ANATTA, it is
imposible by Pali
structure for it to exist as an autonomous entity as such.

Those narrow minded fools of long ago and of today make the fallacy of
composition in
saying that there is some "doctrine of noself" or that all is
(saravasi :: saravastivada, who
later evolved into the Theravada nihilists) NOSELF.

This fallacy of composition is in contradiction to the point that
since XYZ (namorupa,
sankhara, citta, the aggregates) are not the True deathless self, that
there must not be a
self; and this is of course the fallacy which is scripturally
unsupported...

anatta occurs exactly 241 times in the Nikayas and always referes to
phenomena as that
which must not be the True Self,,,,,there is no independently existing
impossibility of the
word ANATTA as a teaching in and of itself.

ATTA' (ATTAN) in nominative and compound occurs over 23,000+ times in
Sutta..

and what is the ATTAN? (atta')

Attan (atta): [Sanskrit Atman], The self, the soul, as a permanent
unchangeable,
autonomous entity; p.70, Pali Text Society.

"A Dictionary of Pali" by Margaret Cone

241 verses 23,000+ and i have translated them all.

which is more reliable? Sutta or modern interpretations? Buddhists
shall stick with Sutta.


Author Topic: HERACY OF EMPICAL ANATTA (NO-SELF) NOT IN SCRIPTURE
BuddhistMonk
Member
Member # 525

posted 03-15-2001 02:50 AM
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There is a lot of confusion about the VILE and METAPHYSICAL self
regarding that the Buddha emphatically rejected the self in the
Niakayas that is of the SAKKA'YADITTHI, that is to say, the self that
is wrongly identified with the Skandhas.If you hold the view that the
Buddha taught absolute EMPTYNESS you also have destroyed the Buddhas
LAW of dependent Origination...Rebirth...transmigration..and MOST
importantly the Buddhas Law of Kamma...did you ever realize that? you
destroy ATTA' (true self) in Buddhism..you also destroy many other
things as well!If absolute ANATTA' was from the very beginning the
doctrine of the Buddha how can we explain the existence of so many
texts where the reality of ATTA' (6984 mentions in all derivatives) is
taken for granted and given such prominance? ATTA' was understood and
accepted as doctrine among the Buddha and his Disciples.Buddha: wisdom
is the driving force of the vehicle that runs through the objects of
senses, there the everlasting true self,one with the Tathagatha, is
certainly the charioteer.(tattha atta' va sarathi)....Buddha: The
fools and unwise go through life having the true self (atta') as a
real enemy(amittaneva attana'). Does that sound like the Buddha is
talking about Empirical Emptiness being the true self? (atta',
attano)....Buddha: And how is one a knower of the pure self(attannu)?
Herein Bhikkhus(monks), a Bhikkhu comes to know the SELF (attanam
janati). Those monks who have not seen the undefiled Self have not
seen the Nibbana as expounded by the Buddhas of the ten directions and
3 periods....FIND NO SELF IN THIS(you wont)>>Anatta-lakkhana
Sutta//Form, monks, is not self. If form were the self, this form
would not lend itself to dis-ease. It would be possible [to say] with
regard to form, 'Let this form be thus.Let this form not be thus.' But
precisely because form is not self, form lends itself to dis-ease. And
it is not possible [to say] with regard to form,reads>>>>>this isnt
the self.....that isnt the self.....not that either....doesnt say NO
SELF...PALI-ENGLISH DICTIONARY T.F. Rhys Davids....PAGE
33......ANATTA' adjetive meaning not of the self...describing what the
self is NOT...."ATTA" or TRUE SELF is often translated as a reflexive
terminology such as ONESSELF..so a misstranslation of a Dhammapada
quote would be as follows::Onesself is one's own guardian. What other
guardian could one have? With oneself well disciplined one obtains a
rare guardian indeed. 160DHAMMAPADA///the LITERAL term of ONESSELF is
that of the body,mind consciousness,which the Buddha THOUSANDS of
times says ..is vile.....we are then incorrectly made to believe by
such translations that ONESSELF is the Pure and Ultimate "rare
gaurdian"..it is impossible to agree with such contextually innacurate
translations as being the teachigns of Lord Buddha.....EXPERT ON
SUBJECT OF ATTA AND ANATTA IN PALI SCRIPTURE S.A.


Author Topic: ANCIENT BUDDHIST MASTERS ON HERACY OF "ZAFU" BUDDHISM
BuddhistMonk
Member
Member # 525

posted 03-15-2001 03:01 AM
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THESE ARE ALL QUOTES FROM ANCIENT ZEN MASTERS AND THE LIKE ON THE PURE
FOOLISHNESS OF SEATED MEDITATION AS A MEANS TO AN END..IN AND OF
ITSSELF////LIN CHI:: If you try to grasp Zen in movement, it goes into
stillness. IF you to grasp Zen in stillness, it goes into movement. It
is like a fish hidden in a spring, drumming up waves and dancing
independently.Dhamma Master Lin Chi: Those looking for the Ultimate
principle in Buddhism within seated meditation darken their own minds
and make conditional the unconditioned////Dhamma master Wuzu:: seeking
only within a physical posture the Dhamma, has one made greatest truth
of the Universe into a posture..those who delight only while in seated
meditation look for fish tracks in the dry mud.///Dhamma master Yuan
Wu::To study Buddhism conceptually is like drilling in ice for fire.
it cannot be sought out in either quittude or in elimination of mind
through emptyness. It just increases ones mental fatigue. To do so is
adding dirt to the mud which binds you life after life.///Chan master
FOYAN:: Buddhism teaches conservation of energy. The ancient Chan
masters(zen) saw that people were helpless and told them to try
meditating quietly. This was good advice, but people didnt understand
the ancient Masters and closed their eyes, supressed thier
thoughts,body and mind.and sat like lumps of wood. how foolish!///Chan
master Dahui:: If you cling to stillness within meditation as
ultimate, you WILL be taken by the false Chan(zen) of silent
illumination..this is not the way...it is the way taught by fools to
the foolhardy!///Chan master Dahui::If you have been practicing quiet
meditation but you mind is not calm in the midst of acticity, you
havent benifited by your quiet meditation. If your practice is
conditioned you will suffer even more like a fish out of water when
that condition does not suit you.///>"There are bald-headed and blind
monks who after eating rice and satisfying their hunger, immediately
sit in zazen to look into their mental activities and arrest their
thoughts so that the latter cannot arise again. These people hate
disturbance and seek quiet; this is the way of heretics."
--Rinzai////"If physical action were religious practice, then
religious practice would be walking, standing, sitting, lying down,
looking around, up and down."--The Flower Ornament Scripture///"If it
is right to sit in zazen, then why should Vimalakiirti scold
Saariputra for sitting in meditation in the woods?" -- Shên-hui////"As
for those who sit in cesspits for no reason, deceiving spirit and
fooling ghosts, even if you killed a thousand or ten thousand of them
and fed them to the dogs, what would be wrong with that?" --
Chen-ching//// If you train yourself in za-zen (you should know that)
Zen is neither sitting nor lying. If your train yourself to be a
sitting Buddha, (you should know that) the Buddha is not a fixed form.
Since the Dharma has no (fixed) abode, it is not a matter of making
choices. If you make (yourself) a sitting Buddha this is precisely
killing the Buddha. If you adhere to the sitting position, you will
not attain the principle of Zen." -- Huai-jang///"Rinzai Zen maintains
its inertia as a Zen of degrees without change. Soto Zen has fallen
into a wicked Zen of no content and is in the dark about realization."
-- Roshi-Yasutani////"The shrâvakas and pratyekabuddhas only see
emptiness, but they do not see that which is not empty this is not
called the Middle Path." --Mahaparinirvana-sutra....INSIGHT IS THE
KEY..SAMMA-LOKUTTARA-DITTHI (PERFECTION OF WISDOM) IS PARAMOUNT..NOT
ORIENTAL RITUALISM! WHAT DO YOU WISH FOR? RITUALISM OR INSIGHT OF THE
PATH OF THE TATHAGATA?
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Posts: 14 | From: Mt Sterling Ky USA | Registered: Jan 2001

Author Topic: JAP FORMALISM,BUDDHISM LOST,ARYA-DHAMMA CORRUPTED
BuddhistMonk
Member
Member # 525

posted 03-15-2001 05:43 PM
--------------------------------------------------------------------------------
oh where has the Doctrine of Lord Buddha gone? why my dear
freinds..its been replaced by formalistic ritualism and pithy rag mags
like Tricycle..headed by nuts like Helen Tworkov, who by the way,
fires her staff ritually once a year because no one can please her,
because shes mentally unstable. When the cover story of Americas
Buddhist magazine is HOMOSEXUAL DHARMA, you know something has gone
wrong and rotton.www.tricycle.com YOU KNOW WHY THEY CALL IT
TRICYCLE??? Because its such CHILDISH VIEW of Buddhism..it needs
Training wheels..I Should make up a magazine called BICYCLE
Buddhism...//////// Buddhism WITHOUT the Training wheels.
why is everyone SOOOO adverse to meditating on the Doctrine of the
Buddha in the Tipitaka? who knows...for sure even the LAST people on
Earth who advocated it..the Chinese Chan Buddhists thought is was of
very PRIME importance!

Dhamma Master Dahui::Those who refuse to confirm their understanding
without the Buddhist Texts are only afraid of learning something they
dont want to hear.Dhamma Master Lin Chi::to cling to your
understanding of Buddhism as supreme without verifying your experience
with the Scriptures is only to increase ones ignorance//from the Lin
Chi Lu.Lin Chi::some of the greatest awakenings of past masters has
been in contemplation of Scripture of Lord Buddha, a monk must rely on
the perfectly enlightened one as his Supreme teacher over that of his
own in this world. All teachers go back to the Buddha, the source is
greatest place to put one trust in what to practice and do.Dhamma
Master Foyan: nes Supreme teacher is the Buddha, you must test all
whom you may choose to be your teacher against the Masters Master(Lord
Buddha) if what they say and do is not in line with the teachings of
Buddha then you must reject them and keep searching..all the while
remaining firm in your own practice as taught by the Supreme Teacher.
you should ALWAYS be adverse to those that tread against the teachings
of Lord Buddha..Zen master Foyan.

Dhamma master Dahui::The fully enlightened Buddha is gone from this
world...far far better for you to meditate and practice on the
Scriptures of the Bhagavat(the Buddha) then to follow a Master who
does not understand and let him lead you into hellish realms and
rebirth.
master Hui Hai::those of you must meditate on the teachings of the
Buddha within in the Ching (texts) of the Buddha, who else shall
better the Buddha in his most perfect teachings? your master ..is your
masters Master...NOONE else...

master Hui Hai::wicked and forked tongues of those calling themself
masters of the BuddhaDharma are everywhere...they misslead others and
themselves...their words are sweet..they trap those looking for pretty
things and even prettier words..what do you look for pleasure and calm
mind or that hard path the Buddha laid out to lead all beings to
Bliss.

Dhamma Master Uzu::The Scriptural teachings of the Enlightening Buddha
are of great importance to read and contemplate on, he is your Supreme
Master. How foolish not to partake of their wisdom and Path.
Rinzai Master Hakuin:: Hence i see all you monks coming to me at all
hours with questions! what is the matter with you. The Library is full
of Lord Buddhas teachings! Are you not hellish creatures to come to me
when the Techings of the Buddha are right there to meditate on!

Hakuin Ekaku, Dhamma Master:::where are you monks coming from all
directions with crazy notions about Buddhism! You let blind masters in
fancy Robes misslead you!You have the Treatises(Scriptures) of the
Buddha to meditate one and study!! How is it that you let blind men
teach you such things!

MAKE SURE Y0U CAN GIVE 1000 NEW REASONS WHY YOU SHOULD NOT MEDITATE ON
THE DOCTRINE OF THE BUDDHA INSTEAD OF ONE REASON WHY LORD BUDDHAS
DOCTRINE IS OF SUCH GREAT USE.

ONE MORE ANTI-SCRIPTURAL STATEMENT WILL BE ONE MORE PEA ON TOP OF THE
MOUNTAIN.

BUDDHIST MONK, SHAKYA ARYANATTA

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Posts: 14 | From: Mt Sterling Ky USA | Registered: Jan 2001

Author Topic: ATTA'(TRUE SELF IN BUDDHISM)MISSCONCEPTIONS
BuddhistMonk
Member
Member # 525

posted 03-15-2001 02:45 AM
--------------------------------------------------------------------------------
ALL THE FOLLOWING IS DIRRECTLY FROM BUDDHIST TIPITAKA
(SCRIPTURE)..LIKE IT OR LUMP IT..
THE BUDDHA:: Whereas it is the Law that you GIVE UP the view of no
soul...(Ye te dhamma anattaniya pahatabba')Khuddaka Nikaya Roman>14
Petakopadesapali Sutta///"Good sons! Since the tathaagata is eternal,
we describe it as the Self. Since the Dharmakaaya of the tathaagata is
boundless and all pervasive, never comes into being nor passes away,
and is endowed with the eight powers arising from knowledge of the
paaramitaa of being personal, we describe it as the Self."
--Mahaaparinirvaa.na Suutra////"Those who seek for the Tathaagata
should seek for the self. For *self* and 'Buddha' are synonymous."
--The Prajnaparamita in seven hundred line ///Buddha to Ananda:: Do
make an firm island out of the true self, Since there is no other
refuge to be found for you. (so karohi sudipamattana' tvam) // 1 quote
from the Buddha out of 3600+ POSITIVE affirmatians of something which
transcends death and either follows Kamma or passes into the Deathless
(Udhammsoto)////from the YAMAKASUTTA:: there occured to a certain
bhikkhu called Yamaka the following EVIL HERETICAL THOUGHT(papaka'm
ditthigatam) "Thus do i understand the DHAMMA taught by the Blessed
One, that a bhikkhu(monk) at the dissolution(death) of the body,is
annihilated(anatta),is destroyed, is no more after death.////>BUDDHA;
The SELF can be saved (saka' uddharitum' atta') by a man desirous of
virtue.....// if there is NO-SELF what is there to be "SAVED" as
illucidated by the Buddha?///THE BUDDHA::Ignorance consists in viewing
what is permanent, pure,pleasant as THE SELF(nityascuisukhatmakhyatih)
in what IS impermanent, impure, painfull and NOT THE
SELF(anityasuciduh khanatmashu) Majjhima Sutta (II,5)/////"Those who
propound the doctrine of non-self are to be shunned in the religous
rites of the monks, and not to be spoken to, for they are offenders of
the Buddhist doctrines, having embraced the dual views of being and
non-Being." --Lankavatara Sutra////to Yamaka from Ananda: you have
slandered the teachings of the Great master by expounding a doctrine
of emptyness, having treaded across the sublime truth of the pure self
(atta') you have brought yourself into the void which the Buddha
preached against ../The Group of Discourses Khudakka Nikaya Trans.
I.B. Horner////NOWHERE within the teachings of the Buddha does he deny
the reality of the true self outside of the 5 Skandhas, if so he would
have said something to the effect of PURISO BHIHHAVE ANATTA'(monk,
there is no real/absolute/true self) ..but no such denial of such a
kind is found ANYWHERE within the teachigns of the Buddha, only that
the self MUST NOT be identified with the
vile,mundane,ephemeral,transitory
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Posts: 14 | From: Mt Sterling Ky USA | Registered: Jan 2001