@Jeroen said:
Whether the Eightfold Path is really a good answer to the problem of dukkha is not at all clear to me.
I have a friend to teaches Sanskrit at Naropa in Colorado. We were talking, and he told me of an alternate translation to "Eightfold Path". He said that in some texts it called "The Eightfold Path of the Noble Ones". "Noble Ones" refers to Enlightened Beings. It's not the path taken to Enlightenment or Buddhahood. It means the path that The Enlightened are on.
This suggests that only an Enlightened Being can walk that path and based on personal testimonies such as yours, that would seem reasonable.
Consider this:
Don't worry about trying to follow the 8FP. That will only increase suffering. Practice instead. The Path will manifest from that.
Remember, the Buddha found Enlightenment while in meditation.
@IdleChater said:
@person said:
I mean, the history of tobacco is pretty clear. This teaching on tobacco is presented as a revealed teaching, (a terma) and taught as if its real.Termas are generally like that, and they sometimes run contrary to mundane knowledge. That does not mean they're untrue. It means you lack understanding of what's being taught. How many termas have you read? If there's a Shambhala center near you, go there and see if you can get a look at Trungpa's terma, the Sadhana of Mahamudra.
I'm pretty sure that PR didn't care about the history of tobacco. Nor does the terma he discovered.
I care. From my perspective its fine and good to have metaphoric teachings that teach an important lesson. I'm a big fan of fantasy and fiction that tell deeper truths. I care, because not being able to distinguish reality from fantasy in a relatively harmless situation as the tobacco teaching creates a state of mind that is more vulnerable to harmful fantasy. Think of how objectionable some modern Christian beliefs are and how gullible its followers are in believing them.
I think its an example of why the Buddha himself taught to test the teachings rather than take them in as a matter of trust or respect in the teacher.
You refer to the Kalama Sutra, right? The teaching of the KS presents specific guidelines how to test a teaching. He did not leave that to our whim.
I'd also add that there is an important distinction between being skeptical and cynical. Skeptical has a test to be passed
I've always felt that what passes for skepticism is more of an excuse to not commit yourself.
One last, when you were in high school, they taught the Speed of Light. 186,000 miles per second. You believe that, right? Did you test that? It's right up there with Pi as important numbers go. Deserves testing, right? With the right equations, you could probably figure it out with the calculator on your cell phone. Have you done that?
There is a certain amount of trust one has to put in knowledge others have come to. I do have faith in the scientific process. I have come to be much more skeptical these days of scientific reporting and individual studies. A rough rubric that I think makes sense is that 90% of what appears in science textbooks is right and 90% of what appears in science journals is wrong or incomplete.
I did spend the formative part of my Buddhist life in Tibetan Buddhism. I've sat at the feet for many hours of Geshes, Rinpoches and college professors. I've come to believe that their words are in fact not the words of a perfect teacher. That in spite of often considerable knowledge and realization they are still human and subject to flaws and misunderstandings. There is a lot I have to learn from them, but taking it in unquestioningly I think is a mistake.
person
@IdleChater said:
@Jeroen said:
So, @IdleChater, do you believe that tobacco originated from a demon?No. But I'm not dismissing Rinpoche's teaching because of that, either. But it's not a question of belief.
Can you explain what you mean here. It reads to me like you're saying you do reject the teaching on the origin of tobacco, but then you say you don't dismiss it.
Do you mean you don't take the origin of tobacco literally, but still value the metaphorical or moral message of the teaching? Or something else?
Buddhism isn't defined by anyone's belief. Truth is not defined by anyone's belief.
But what is true? Is something true simply because its Buddhist? What about all the other religion's claims to truth?
If someone takes umbrage over a literal statement without going to the source for clarification, they have a much bigger problem than a lack of understanding.
That's a pretty high bar not to reject or question a teaching unless you can talk directly to the person who said it.
person
There's a mountain of information out there. Much of it contradictory. Without a skeptical mind, one is likely to be blown this way and that, taking on whatever one has been most recently exposed to.
More than that though a thorough and true understanding of most topics requires multiple points of view. Its like my avatar picture, "how something appears is always a matter of perspective."
I've been around enough spiritual teachings and at times have heard highly respected and realized teachers say obviously mistaken things to the point where I test the information I'm taking in, as a goldsmith would.
person
And there's the trap!
Have you looked at the Notification Preferences at the top righthand corner of the drop down menu when you click on Notifications...
There are boxes one can tick for "Notify me when people comment on discussions I've participated in." if it is ticked untick it..
Otherwise you can just ignore by not clicking on any of the discussions/topics you have no interest in...
Shoshin1
Having an open heart is not simply blind acceptance of what is written. The correct approach is synthesis between what you feel to be true, and the truth of what is written.
Jeroen
Well I was on jury duty for two and half weeks and at the beginning of the trial the judge provided the 3 key points to look out for when assessing the evidence and testimonies given by the complainant and the defendant ...
Credibility, reliability, and plausibility the key considerations in weighing the evidence presented by both the complainant and the defendant.
We (the jurors) had to evaluate the trustworthiness, consistency, and reasonableness of the evidence and testimony to determine the facts of the case and reach a fair and just decision.
At times it was tough going, working our way through all the evidence, the mind would chop and change between guilty, not guilty and unsure ...
After two and half days of brain gymnastic deliberation ...we finally came to a unanimous agreement...
Which got me thinking...
Credibility, reliability, and plausibility also applies when approaching the Four Noble Truths and the Eightfold Path...
Credible: In the context of the Four Noble Truths and the Eightfold Path, credibility refers to the believability or trustworthiness of these teachings. Are they based on sound reasoning, empirical evidence, or authoritative sources within the Buddhist tradition? The credibility of these teachings may be assessed based on their consistency with other Buddhist scriptures, the teachings of respected Buddhist teachers, and their ability to address the existential concerns and experiences of practitioners.
Reliable: Reliability pertains to the consistency and dependability of the Four Noble Truths and the Eightfold Path in producing desired outcomes or transformations in individuals who practice them. Can these teachings be relied upon to lead to the cessation of suffering and the attainment of enlightenment, as promised in Buddhist doctrine? The reliability of these teachings may be evaluated through personal experience, as well as the experiences of other practitioners over time.
Plausible: Plausibility refers to the degree to which the Four Noble Truths and the Eightfold Path are reasonable and sensible within the context of Buddhist philosophy and psychology. Do these teachings resonate with human nature and the observable phenomena of suffering and its causes? Are they coherent and compatible with other aspects of Buddhist doctrine, such as the law of karma and the nature of reality? The plausibility of these teachings may be assessed through logical analysis, philosophical inquiry, and introspective reflection.
I guess, one would have to see for themselves "Ehipassiko" ...
Shoshin1
These are often presented as 4 pairs: 1 & 2, 3 & 4 and so on.
Taken that way, they are opposites. The first is happiness and suffering. Happiness and suffering are opposites. It's the "opposites" that are most important. Preoccupation with happiness is an obstacle, as is one with suffering. Both are conditioned and ever-changing. Illusion. By being preoccupied with both, like seeking to avoid suffering and finding happiness, you introduce duality. A preoccupation with one is a preoccupation with the_ other_.