You might want to elaborate on your understanding of the Cārvāka view as you understand it. The short of it, though, is that the Buddha's transcendent teachings transcend speculative and superstitious views, including the various speculative and superstitious views of kamma and reincarnation/"rebirth".clw_uk wrote:Could you elaboratestuka wrote:If so, that would only be a problem for one who is attached to such speculative/superstitious views.
the great rebirth debate
Re: the great rebirth debate
Re: the great rebirth debate
ok sure,
My understanding of the Cārvāka teaching on kamma is this
They taught that actions produce results but as they held the view that there was no other existence apart from the one that is experienced now not all results would bear to fruitation so they limited kamma to just this existence, which is the only logical way it could be if there was but one existence for kamma to operate.
At least that is my understanding of their teachings reguarding kamma.
My understanding of the Cārvāka teaching on kamma is this
They taught that actions produce results but as they held the view that there was no other existence apart from the one that is experienced now not all results would bear to fruitation so they limited kamma to just this existence, which is the only logical way it could be if there was but one existence for kamma to operate.
At least that is my understanding of their teachings reguarding kamma.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
stuka wrote:You might want to elaborate on your understanding of the Cārvāka view as you understand it. The short of it, though, is that the Buddha's transcendent teachings transcend speculative and superstitious views, including the various speculative and superstitious views of kamma and reincarnation/"rebirth".clw_uk wrote:Could you elaboratestuka wrote:If so, that would only be a problem for one who is attached to such speculative/superstitious views.
Sorry for not adding this in last post i didnt see the rest of yours.
If kamma is a speculative view then why did the buddha expound it as a fact not as a speculation?
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
...see...?clw_uk wrote:ok sure,
My understanding of the Cārvāka teaching on kamma is this
They taught that actions produce results but as they held the [stuka: speculative] view that there was no other existence apart from the one that is experienced now not all results would bear to fruitation
...see...?so they limited [stuka: their speculative view's definition] of kamma to just this existence, which is the only logical way it could be if there was but one existence for [stuka: a speculative view of] kamma to operate.
...see...? The Cārvāka is but one of many speculative views of kamma, each with its own set of "rules" by which the kamma they imagine is supposed to operate.At least that is my understanding of their teachings reguarding [stuka: the Cārvāka speculative view of] kamma.
The Buddha pointed out that none of them really account for the complexities of life in the real world in the Maha Kammavibhanga Sutta.
Re: the great rebirth debate
But if all questions about kamma and rebirth are just speculations and inherently misunderstandings and/or useless then how does one come to know for sure if kamma or rebirth etc is true at all in any sense?
Thank your for your reply though you have given me much to contemplate
Thank your for your reply though you have given me much to contemplate
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
Because the Buddha, as a good teacher, taught according to the mental abilities and understandings of the listener, pointing toward his own teachings. Kamma and reincarnation beliefs were entrenched in the culture of his time. He was knowledgeable and well-versed in all of the major philosophies and religions of his time and place, and conversed with persons who approached him using their own lexicon and base of understanding to point toward his own teachings. For example, when asked by a "naked dog-duty ascetic" and a "naked ox-duty ascetic" where they would be reincarnated, he pointed out that as one practices, so one goes: each would become a dog or an ox. His own (transcendent) teaching was that "kamma" is intention (cetana). Our mental, verbal, and bodily actions follow our intentions.clw_uk wrote:
If kamma is a speculative view then why did the buddha expound it as a fact not as a speculation?
Re: the great rebirth debate
Does it really matter? The Buddha taught that speculative view is an obstacle to the eradication of misery and suffering.clw_uk wrote:But if all questions about kamma and rebirth are just speculations and inherently misunderstandings and/or useless then how does one come to know for sure if kamma or rebirth etc is true at all in any sense?
You're quite welcome.Thank your for your reply though you have given me much to contemplate
Re: the great rebirth debate
So he only taught rebirth/kamma in order to get his message through in some way to the people he was teaching. As such they are only concepts, only words to convey a deeper meaning?
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
Many could not see his own transcendent teachings at all. Too far outside of their little box of speculative views. The same is true today.clw_uk wrote:So he only taught rebirth/kamma in order to get his message through in some way to the people he was teaching. As such they are only concepts, only words to convey a deeper meaning?
Re: the great rebirth debate
stuka wrote:Many could not see his own transcendent teachings at all. Too far outside of their little box of speculative views. The same is true today.clw_uk wrote:So he only taught rebirth/kamma in order to get his message through in some way to the people he was teaching. As such they are only concepts, only words to convey a deeper meaning?
That may well be true. However does it really do any harm for one to take rebirth as literal? I mean apart from the buddha there are others who attained what he attained in the centuries since his death, if rebirth was so detremental to the dhamma you would have thought at least one arahant during all these centuries would have done something to correct it.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
Acctually ive just kinda realised, all my posts revolved around "me" just pandering to craving. I kinda now see it as there is no rebirth as there is no "I" to be reborn as at everymoment there is just rise and fall without and "I" passing through. It was like "I" was asking what will be reborn next without realising, which is absurd because right here, right now there is no permanent self so there can be no "I" to be reborn as all is anatta.
Funny it was just like a light bulb went on,
Thanks to all who participated in this post as it has really helped my understanding
Metta
Craig
Funny it was just like a light bulb went on,
Thanks to all who participated in this post as it has really helped my understanding
Metta
Craig
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
Indeed.clw_uk wrote:I kinda now see it as there is no rebirth as there is no "I" to be reborn. Right now there is no permanent self so there can be no "I" to be reborn as all is anatta.
Funny it was just like a light bulb went on.
However, when the crunch comes, this lightbulb must be transformed into realisation. Realisation is the clear discernment that this light bulb can end any form of dukkha, both gross & subtle.
Re: the great rebirth debate
DO you mean i need to contemplate on the i just had?
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: the great rebirth debate
Clw
The purpose of the Buddha's teaching, including anatta, is to end suffering.
Thus when death approaches our life, dukkha or unease may potentially arise, in either gross or subtle forms.
If we realise anatta, there will be no dukkha at all because there will be no 'me' dying.
There is the realisation, this life was merely life, merely aggregates, but never 'ours'.
With realisation, there will be the effortless 'dispossession' of life as though is was never possessed in the first place.
With metta,
Element
The purpose of the Buddha's teaching, including anatta, is to end suffering.
Thus when death approaches our life, dukkha or unease may potentially arise, in either gross or subtle forms.
If we realise anatta, there will be no dukkha at all because there will be no 'me' dying.
There is the realisation, this life was merely life, merely aggregates, but never 'ours'.
With realisation, there will be the effortless 'dispossession' of life as though is was never possessed in the first place.
With metta,
Element
- Prasadachitta
- Posts: 974
- Joined: Sat Jan 10, 2009 6:52 am
- Location: San Francisco (The Mission) Ca USA
- Contact:
Re: the great rebirth debate
I think all teachings are best not taken altogether literally. Learning needs space for new understandings to flower. I dont think real knowledge can come from taking a bunch of concepts we already think we understand and mixing them up in various ways to form new meanings. If we listen to the words of the Buddha with a strictly defined idea of what each word means then we will only get a different way of looking at what we already know. It seems to me that the Buddha knew this was the case. I think he taught in a way that would bring a greater degree of happiness and prosperity for those who take him literally as well as in a way that would lead some to transcendence. This is where I think we must tread very lightly. We must do our best to allow for literal understandings which foster well being. This is not easy and that is why I defer to the Buddha. I actually think Karma and Rebirth is the closest and most compassionate way reality can be described when we expect to be taken literally.
Metta
Gabriel
Edited for more clarity
Metta
Gabriel
Edited for more clarity
Last edited by Prasadachitta on Wed Jan 14, 2009 5:29 am, edited 1 time in total.
"Beautifully taught is the Lord's Dhamma, immediately apparent, timeless, of the nature of a personal invitation, progressive, to be attained by the wise, each for himself." Anguttara Nikaya V.332