Indeed you have not enough faith to understand where faith should be.Saoshun wrote:To have a doubt you need to have something to doubt about.
I appreciate your situation if you do not.
Indeed you have not enough faith to understand where faith should be.Saoshun wrote:To have a doubt you need to have something to doubt about.
One recollects their wholesome dhammas and reflects on those one possesses as well. It is very similar to the previous 2 recollections in the sutta—reflecting on one's own virtue and generosity.AN 11.12 wrote:[6] "Furthermore, you should recollect the devas: 'There are the devas of the Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well.' At any time when a disciple of the noble ones is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the disciple of the noble ones dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the devas.'"
I suppose we should abolish all prisons? Because after all, punishment is somehow wrong?The Thinker wrote:God: you have been a very bad boy, you are sentenced to hell
Boy: is this how you get your kicks?
Are you going to show us where the Buddha clearly said we should trust some sort of god?cappuccino wrote:. . .
Nobody is denying that the Buddha taught about Gods, brahma, devas, celestial realms etc. All that we are asking from you is a sutta backing up your claim that we are to take refuge in and trust in god or Brahma.cappuccino wrote:Since Buddha constantly speaks of heavens and gods, your question is extremely inappropriate. In answer, you ought to trust Buddha.
And to the Buddha that is a joke, not to be taken seriously, as one can see in the texts I referenced above.cappuccino wrote:Since Buddha constantly speaks of heavens and gods, your question is inappropriate. In answer, you ought to trust Buddha.
Sorry, great brahma means great god, god the father.
I fully agree and I would like to make a suggestion.Tex wrote:
And I am still waiting for you to show us a sutta that supports your claim.cappuccino wrote:Since Buddha constantly speaks of heavens and gods, your question is inappropriate. In answer, you ought to trust Buddha.
Sorry, great brahma means great god, god the father.
I assume you reject Buddhist cosmology to be talking like this. It is very much available to browse.tiltbillings wrote:And I am still waiting for you to show us a sutta that supports your claim.