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Difference between revisions of "Essay on the Spiritual Life of Buddhist Monks"

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(Created page with " <poem> While the experience of enlightenment is instantaneous, the approach to it is always gradual. In Buddhism, therefore, the spiritual life consists es...")
 
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<poem>
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While the [[experience of enlightenment]] is instantaneous, the approach to it is always [[gradual]].
 +
 +
In [[Buddhism]], therefore, the [[spiritual life]] consists [[essentially]] in the following of a [[path]], the successive steps and stages of which have been carefully mapped out by [[tradition]] in accordance with the [[spiritual experience]] of the [[Buddha]] and his [[disciples]], both immediate and remote.
  
<poem>
+
As temperaments and methods of [[practice]] differ, this [[path]] can be formulated in various ways and the number and order of its constituent factors determined and described from various points of view.  
While the [[experience of enlightenment]] is instantaneous, the approach to it is always [[gradual]]. In [[Buddhism]], therefore, the [[spiritual life]] consists [[essentially]] in the following of a [[path]], the successive steps and stages of which have been carefully mapped out by [[tradition]] in accordance with the [[spiritual experience]] of the [[Buddha]] and his [[disciples]], both immediate and remote.
 
  
As temperaments and methods of [[practice]] differ, this [[path]] can be formulated in various ways and the number and order of its constituent factors determined and described from various points of view. Thus it denies about that we have not only the [[Aryan]] [[Eightfold Path]], and the [[Path]] of the [[Ten Perfections]] and [[Ten Stages]]- two of the best-known formulations-but also the [[Path]] as consisting of seven stages of [[purification]], thirteen '[[abodes]]' ([[vihara]]), fifty-two yarns, and so on, the list being practically interminable.
+
Thus it denies about that we have not only the [[Aryan]] [[Eightfold Path]], and the [[Path]] of the [[Ten Perfections]] and [[Ten Stages]]- two of the best-known formulations-but also the [[Path]] as consisting of seven stages of [[purification]], thirteen '[[abodes]]' ([[vihara]]), fifty-two yarns, and so on, the list being practically interminable.
  
 
What we may call the architectonic of the [[Path]], however, does not vary, just as different types of [[bridges]], built in accordance with the same {{Wiki|principles}} of mechanics and for the same {{Wiki|purpose}}, reveal the same basic {{Wiki|structure}}.
 
What we may call the architectonic of the [[Path]], however, does not vary, just as different types of [[bridges]], built in accordance with the same {{Wiki|principles}} of mechanics and for the same {{Wiki|purpose}}, reveal the same basic {{Wiki|structure}}.
 +
  
 
This architectonic is most clearly exhibited in the [[formula]] of the [[Three Trainings]] (trisiksha), namely [[Morality]] ([[sila]]), Medita­tion ([[samadhi]]), and [[Wisdom]] ([[prajna]]), which according to one [[tradition]] was the recurrent theme of the [[discourses]] delivered by the [[Buddha]] during his last tour, and concerning which he is represented as declaring, 'Great becomes the fruit, great the advantage of [[samadhi]], when it is set round with [[sila]]. Great be­comes the fruit, great the advantage of [[prajna]] when it is set round with [[samadhi]].
 
This architectonic is most clearly exhibited in the [[formula]] of the [[Three Trainings]] (trisiksha), namely [[Morality]] ([[sila]]), Medita­tion ([[samadhi]]), and [[Wisdom]] ([[prajna]]), which according to one [[tradition]] was the recurrent theme of the [[discourses]] delivered by the [[Buddha]] during his last tour, and concerning which he is represented as declaring, 'Great becomes the fruit, great the advantage of [[samadhi]], when it is set round with [[sila]]. Great be­comes the fruit, great the advantage of [[prajna]] when it is set round with [[samadhi]].
 +
  
 
In its primary [[sense]] [[sila]] means '{{Wiki|behaviour}}' and in its derived [[sense]] good {{Wiki|behaviour}} all {{Wiki|behaviour}}, good or bad, is the expression of a [[mental]] [[attitude]]. Despite the formidable lists of [[precepts]] with which, in [[practice]], [[Buddhist ethics]] has tended to become identified, [[sila]] is in the last analysis defined in purely [[psychological]] terms as those [[actions]] which are associated with whole­some [[mental states]], {{Wiki|productive}} of [[good karma]], and dissociated from those which are [[unwholesome]].
 
In its primary [[sense]] [[sila]] means '{{Wiki|behaviour}}' and in its derived [[sense]] good {{Wiki|behaviour}} all {{Wiki|behaviour}}, good or bad, is the expression of a [[mental]] [[attitude]]. Despite the formidable lists of [[precepts]] with which, in [[practice]], [[Buddhist ethics]] has tended to become identified, [[sila]] is in the last analysis defined in purely [[psychological]] terms as those [[actions]] which are associated with whole­some [[mental states]], {{Wiki|productive}} of [[good karma]], and dissociated from those which are [[unwholesome]].
  
What constitutes a [[wholesome]] [[mental state]] differs from [[one Yana]] to another; or rather, there is a difference of {{Wiki|emphasis}}. For the [[Hinayana]], [[good actions]] are those connected with the [[wholesome]] [[mental]] [[roots]] of [[non-greed]] (aloha), [[non-hate]] ([[advesha]]), and [[non-delusion]] (amolta); for the [[Mahayana]] and [[Vajrayana]], those inspired by [[love]] (mailri) and [[compassion]] (karwja) for [[sentient beings]].
+
 
 +
 
 +
What constitutes a [[wholesome]] [[mental state]] differs from [[one Yana]] to another; or rather, there is a difference of {{Wiki|emphasis}}.  
 +
 
 +
For the [[Hinayana]], [[good actions]] are those connected with the [[wholesome]] [[mental]] [[roots]] of [[non-greed]] (aloha), [[non-hate]] ([[advesha]]), and [[non-delusion]] (amolta); for the [[Mahayana]] and [[Vajrayana]], those inspired by [[love]] (mailri) and [[compassion]] (karwja) for [[sentient beings]].
 +
 
 +
 
  
 
[[Bodily]] and [[verbal]] [[actions]] being the extensions of [[mental states]], these states can be induced by the performance of the [[actions]], whether good or bad, self-regarding or {{Wiki|altruistic}}, which is their natural ex­pression. In this fact lies the importance of [[sila]] as a preparation for [[samadhi]].
 
[[Bodily]] and [[verbal]] [[actions]] being the extensions of [[mental states]], these states can be induced by the performance of the [[actions]], whether good or bad, self-regarding or {{Wiki|altruistic}}, which is their natural ex­pression. In this fact lies the importance of [[sila]] as a preparation for [[samadhi]].
  
[[Samadhi]] or [[Meditation]] (the translation is approximate only) comprises the exercises by means of which the [[practitioner]] attains [[mental concentration]] and the super [[conscious]] states, as well as these states themselves. It is the [[heart]] and centre of the [[Buddhist]] [[spiritual life]]. Broadly {{Wiki|speaking}}, in the [[Hinayana]] the term [[samadhi]] generally refers to the [[practice]] of the [[meditation]] exercises, and in the [[Mahayana]] to the [[spiritual]] states [[attained]] by such [[practice]].
 
  
Thirty-eight or forty [[meditation]] exercises are enumerated, but in fact there are more. Among the most popular are the contemplation of the [[ten stages]] of decom­position of a corpse, by means of which [[craving]] ([[lobha]]) is destroyed, the cul­tivation of [[loving kindness]] ([[maitri]]) towards all [[sentient beings]], which destroys [[hate]] ([[dvesha]]), and [[mindfulness]] of the [[bodily]] movements and the process of respiration, which leads to the destruction of [[delusion]] ([[moha]]).
 
  
The [[Mahayana]] makes use of the same exercises but combines them with the [[practice]] of [[Sunyata]]. In the [[Vajrayana]], [[meditation]] includes the repetition of the [[mantras]] of the [[Buddha's]] and [[Bodhisattvas]] and the [[visualization]] of their [[forms]], which, after being conjured forth from the [[Voidness]], worshipped, and [[meditated]] upon, are resolved back into.
+
[[Samadhi]] or [[Meditation]] (the translation is approximate only) comprises the exercises by means of which the [[practitioner]] attains [[mental concentration]] and the super [[conscious]] states, as well as these states themselves.
 +
 
 +
It is the [[heart]] and centre of the [[Buddhist]] [[spiritual life]].
 +
 
 +
Broadly {{Wiki|speaking}}, in the [[Hinayana]] the term [[samadhi]] generally refers to the [[practice]] of the [[meditation]] exercises, and in the [[Mahayana]] to the [[spiritual]] states [[attained]] by such [[practice]].
 +
 
 +
 
 +
 
 +
Thirty-eight or forty [[meditation]] exercises are enumerated, but in fact there are more.
 +
 
 +
Among the most popular are the contemplation of the [[ten stages]] of decom­position of a corpse, by means of which [[craving]] ([[lobha]]) is destroyed, the cul­tivation of [[loving kindness]] ([[maitri]]) towards all [[sentient beings]], which destroys [[hate]] ([[dvesha]]), and [[mindfulness]] of the [[bodily]] movements and the process of respiration, which leads to the destruction of [[delusion]] ([[moha]]).
 +
 
 +
 
 +
 
 +
The [[Mahayana]] makes use of the same exercises but combines them with the [[practice]] of [[Sunyata]].  
 +
 
 +
In the [[Vajrayana]], [[meditation]] includes the repetition of the [[mantras]] of the [[Buddha's]] and [[Bodhisattvas]] and the [[visualization]] of their [[forms]], which, after being conjured forth from the [[Voidness]], worshipped, and [[meditated]] upon, are resolved back into.
 +
 
 +
 
 +
 
 +
There are also various exercises which, by manipulating the gross energies of the [[physical body]], aim at activating their {{Wiki|subtle}} and [[transcendental]] counterparts.
 +
 
 +
Whatever the type of exercise may be, the aim of it is to attain a [[state]] of [[purity]] and translucency of [[mind]] wherein the [[Truth]] can be as it were reflected.
 +
 
 +
In general [[prajna]] or [[Wisdom]] is threefold, as based upon {{Wiki|learning}} (literally 'hearing'), upon {{Wiki|independent}} [[thought]] and {{Wiki|reflection}}, and upon [[meditation]] ([[bhavana]], that which is [[mentally]] developed, or 'made to become').
 +
 
 +
Here the third kind or [[Wisdom]] proper is to be understood.
 +
 
 +
This may be described as a direct, [[non-conceptual]] apprehension of [[transcendental]] [[Reality]].
 +
 
 +
For the [[Hinayana]] such apprehension arises when things and persons are viewed ex­clusively in terms of the [[dharmas]], or [[Wikipedia:Absolute (philosophy)|ultimate]] [[elements]] of [[existence]]; for the [[Mahayana]], when the [[dharmas]] themselves are seen as [[Sunyata]].  
  
There are also various exercises which, by manipulating the gross energies of the [[physical body]], aim at activating their {{Wiki|subtle}} and [[transcendental]] counterparts. Whatever the type of exercise may be, the aim of it is to attain a [[state]] of [[purity]] and translucency of [[mind]] wherein the [[Truth]] can be as it were reflected.
+
In [[epithet]] case, the result is a [[permanent]] disruption of the web of [[illusion]], resulting in [[Hinayana]] in the [[attainment]] of Archonship and in [[Mahayana]] of Supreme [[Buddhahood]].  
  
In general [[prajna]] or [[Wisdom]] is threefold, as based upon {{Wiki|learning}} (literally 'hearing'), upon {{Wiki|independent}} [[thought]] and {{Wiki|reflection}}, and upon [[meditation]] ([[bhavana]], that which is [[mentally]] developed, or 'made to become'). Here the third kind or [[Wisdom]] proper is to be understood. This may be described as a direct, [[non-conceptual]] apprehension of [[transcendental]] [[Reality]].
+
What, for want of a better [[word]], we are compelled to term [[Buddhist philosophy]] is, in fact, [[essentially]] the {{Wiki|conceptual}} formulation of the [[non-conceptual]] content of [[Wisdom]] or [[Enlightenment]].
  
For the [[Hinayana]] such apprehension arises when things and persons are viewed ex­clusively in terms of the [[dharmas]], or [[Wikipedia:Absolute (philosophy)|ultimate]] [[elements]] of [[existence]]; for the [[Mahayana]], when the [[dharmas]] themselves are seen as [[Sunyata]]. In [[epithet]] case, the result is a [[permanent]] disruption of the web of [[illusion]], resulting in [[Hinayana]] in the [[attainment]] of Archonship and in [[Mahayana]] of Supreme [[Buddhahood]]. What, for want of a better [[word]], we are compelled to term [[Buddhist philosophy]] is, in fact, [[essentially]] the {{Wiki|conceptual}} formulation of the [[non-conceptual]] content of [[Wisdom]] or [[Enlightenment]].
+
Correctly understood, the [[Sarvastivada]], the [[Sautrantika]], the [[Yogacara]] or [[Vijnanavada]], and the [[Madhyamika]] are not rival systems of [[thought]], one of which must be true and the rest false, but {{Wiki|expressions}} on the [[intellectual]] plane of [[successively]] more advanced degrees of [[spiritual insight]].  
  
Correctly understood, the [[Sarvastivada]], the [[Sautrantika]], the [[Yogacara]] or [[Vijnanavada]], and the [[Madhyamika]] are not rival systems of [[thought]], one of which must be true and the rest false, but {{Wiki|expressions}} on the [[intellectual]] plane of [[successively]] more advanced degrees of [[spiritual insight]]. The technique is for a [[philosophy]] per­taining to a more advanced [[degree]] of [[insight]] to utilize the formulations of a less advanced [[degree]] in order to undermine its basic {{Wiki|assumptions}}, thus im­pelling the [[practitioner]] to move from a more to a less limited [[experience]] of [[Reality]].
+
The technique is for a [[philosophy]] per­taining to a more advanced [[degree]] of [[insight]] to utilize the formulations of a less advanced [[degree]] in order to undermine its basic {{Wiki|assumptions}}, thus im­pelling the [[practitioner]] to move from a more to a less limited [[experience]] of [[Reality]].
 
</poem>
 
</poem>
 
{{R}}
 
{{R}}
 
[http://www.publishyourarticles.net/knowledge-hub/philosophy/essay-on-the-spiritual-life-of-buddhist-monks.html www.publishyourarticles.net]
 
[http://www.publishyourarticles.net/knowledge-hub/philosophy/essay-on-the-spiritual-life-of-buddhist-monks.html www.publishyourarticles.net]
 
[[Category:Monks]]
 
[[Category:Monks]]

Revision as of 16:51, 8 March 2015

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 While the experience of enlightenment is instantaneous, the approach to it is always gradual.

In Buddhism, therefore, the spiritual life consists essentially in the following of a path, the successive steps and stages of which have been carefully mapped out by tradition in accordance with the spiritual experience of the Buddha and his disciples, both immediate and remote.

As temperaments and methods of practice differ, this path can be formulated in various ways and the number and order of its constituent factors determined and described from various points of view.

Thus it denies about that we have not only the Aryan Eightfold Path, and the Path of the Ten Perfections and Ten Stages- two of the best-known formulations-but also the Path as consisting of seven stages of purification, thirteen 'abodes' (vihara), fifty-two yarns, and so on, the list being practically interminable.

What we may call the architectonic of the Path, however, does not vary, just as different types of bridges, built in accordance with the same principles of mechanics and for the same purpose, reveal the same basic structure.


This architectonic is most clearly exhibited in the formula of the Three Trainings (trisiksha), namely Morality (sila), Medita­tion (samadhi), and Wisdom (prajna), which according to one tradition was the recurrent theme of the discourses delivered by the Buddha during his last tour, and concerning which he is represented as declaring, 'Great becomes the fruit, great the advantage of samadhi, when it is set round with sila. Great be­comes the fruit, great the advantage of prajna when it is set round with samadhi.


In its primary sense sila means 'behaviour' and in its derived sense good behaviour all behaviour, good or bad, is the expression of a mental attitude. Despite the formidable lists of precepts with which, in practice, Buddhist ethics has tended to become identified, sila is in the last analysis defined in purely psychological terms as those actions which are associated with whole­some mental states, productive of good karma, and dissociated from those which are unwholesome.



What constitutes a wholesome mental state differs from one Yana to another; or rather, there is a difference of emphasis.

For the Hinayana, good actions are those connected with the wholesome mental roots of non-greed (aloha), non-hate (advesha), and non-delusion (amolta); for the Mahayana and Vajrayana, those inspired by love (mailri) and compassion (karwja) for sentient beings.



Bodily and verbal actions being the extensions of mental states, these states can be induced by the performance of the actions, whether good or bad, self-regarding or altruistic, which is their natural ex­pression. In this fact lies the importance of sila as a preparation for samadhi.



Samadhi or Meditation (the translation is approximate only) comprises the exercises by means of which the practitioner attains mental concentration and the super conscious states, as well as these states themselves.

It is the heart and centre of the Buddhist spiritual life.

Broadly speaking, in the Hinayana the term samadhi generally refers to the practice of the meditation exercises, and in the Mahayana to the spiritual states attained by such practice.



Thirty-eight or forty meditation exercises are enumerated, but in fact there are more.

Among the most popular are the contemplation of the ten stages of decom­position of a corpse, by means of which craving (lobha) is destroyed, the cul­tivation of loving kindness (maitri) towards all sentient beings, which destroys hate (dvesha), and mindfulness of the bodily movements and the process of respiration, which leads to the destruction of delusion (moha).



The Mahayana makes use of the same exercises but combines them with the practice of Sunyata.

In the Vajrayana, meditation includes the repetition of the mantras of the Buddha's and Bodhisattvas and the visualization of their forms, which, after being conjured forth from the Voidness, worshipped, and meditated upon, are resolved back into.



There are also various exercises which, by manipulating the gross energies of the physical body, aim at activating their subtle and transcendental counterparts.

Whatever the type of exercise may be, the aim of it is to attain a state of purity and translucency of mind wherein the Truth can be as it were reflected.

In general prajna or Wisdom is threefold, as based upon learning (literally 'hearing'), upon independent thought and reflection, and upon meditation (bhavana, that which is mentally developed, or 'made to become').

Here the third kind or Wisdom proper is to be understood.

This may be described as a direct, non-conceptual apprehension of transcendental Reality.

For the Hinayana such apprehension arises when things and persons are viewed ex­clusively in terms of the dharmas, or ultimate elements of existence; for the Mahayana, when the dharmas themselves are seen as Sunyata.

In epithet case, the result is a permanent disruption of the web of illusion, resulting in Hinayana in the attainment of Archonship and in Mahayana of Supreme Buddhahood.

What, for want of a better word, we are compelled to term Buddhist philosophy is, in fact, essentially the conceptual formulation of the non-conceptual content of Wisdom or Enlightenment.

Correctly understood, the Sarvastivada, the Sautrantika, the Yogacara or Vijnanavada, and the Madhyamika are not rival systems of thought, one of which must be true and the rest false, but expressions on the intellectual plane of successively more advanced degrees of spiritual insight.

The technique is for a philosophy per­taining to a more advanced degree of insight to utilize the formulations of a less advanced degree in order to undermine its basic assumptions, thus im­pelling the practitioner to move from a more to a less limited experience of Reality.

Source

www.publishyourarticles.net