chownah wrote: ↑
Sat Feb 17, 2018 3:21 pm
or consider this jataka excerpt from the same link:
"How far off can you see a flash of lightning?"
"Four or five yojanas, sir."
Being able to see lightening from a distance of four or five yojanas (given 10 cm per yojana) would mean you could see lightening from a distance of half a meter or so!!!! Too close for comfort!!!
and yet another:
"We have just been told by some strangers that it is raining in the forest just ahead. How far does a rain-wind carry?"
"A yojana, sir."
Nice find ty,
It is for sure impossible for it to be a physical mountain like Everest, if the Globe model we use is an accurate model of our enviroment. However that is disputed a lot afaik and i have not taken a position. I do not say it is not a Impossible, i am not sure if ;
a) impossible as in does not apply to our "earth" (globe model is possible and true)
b) if refers to visible matter or invisible
c) if not some other confusion
i think those passages are most curious and stand out in in this sense that ;
as it is presented it goes against what is being taught in schools
Why would the Tathagata say something like this is very curious, there is no obviously apparent reason to teach this doctrine, he could have talked about Mt. Everest to make his point. He knew stuff i offer this for your reflection;
Here, the mechanics of the universe and it's exapansion & contraction;
"There is, monks, an inter-cosmic void, an unrestrained darkness, a pitch-black darkness, where even the light of the sun & moon — so mighty, so powerful — doesn't reach." SN 56.46
HE OBVIOUSLY EVEN KNEW STUFF ABOUT SPACE HOW MUCH MORE SO DOES HE KNOW EARTH?!
I recollected my manifold past lives, i.e....many eons of cosmic contraction & expansion:
He knew about mass extinctions on the planet;
After a last vast interval, a seventh sun appears, and then, monks, this great earth, and Sineru, the monarch of mountains, flare and blaze, and become one mass of flame. ... Just as when ghee or oil is consumed and burnt, monks, neither ashes nor soot remains, so it is with the great earth and Mount Sineru. THE SERMON OF THE SEVEN SUNS
(ANGUTTARA NIKÂYA VII. 62)
He knew about the "Four Great Oceans";
What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?
He explained it all.
He explained non darwinian evolution & and the comperhensive network of views, which is undisputed for 2.4k years;
He did not teach unnecessary stuff.
SN 56.31 PTS: S v 437
CDB ii 1857
Simsapa Sutta: The Simsapa Leaves
translated from the Pali by
Alternate translation: Walshe
Alternate format: [SuttaReadings.net icon]
Once the Blessed One was staying at Kosambi in the simsapa forest. Then, picking up a few simsapa leaves with his hand, he asked the monks, "What do you think, monks: Which are more numerous, the few simsapa leaves in my hand or those overhead in the simsapa forest?"
"The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the simsapa forest are more numerous."
"In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.
"And what have I taught? 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress': This is what I have taught. And why have I taught these things? Because they are connected with the goal, relate to the rudiments of the holy life, and lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. This is why I have taught them.
"Therefore your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress.'"
Something is missing here.