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The , an . , into of . as to the not . have to the of of the is .<br><br>, the Buddha . (), . the the Buddha. the of the the to for the of , .<br><br>BN: Yes, the more I live here, the more I understand the problems unique to the people here. I connect more and I am more sympathetic. And I also learn. During the retreats we have the interview. I come to see that people have a wide variety of problems. Sometimes, I feel like a psychologist. I listen. I realize that people do not come here only to learn about Buddhism, but to address some problem. I notice that many people want to know what's behind their dissatisfaction with so many areas of life, with the government, the economy, family, inner turmoil.<br><br>Yes, of a . , . ? , , there is of . a , the . , a is . this .<br><br>to Buddhism, I a I . I and . to and in .
Versionen från 2 augusti 2020 kl. 20.03
This first stage, anapanasati, can be outlined and succinctly instructed, as this is the part of the practice that one can actually do, practically and willfully. The second component, insight, arises out of the firm foundation of anapanasiti like an act of grace. Insight into the true, unwavering nature of reality happens spontaneously over time when the mind settles into deeper states of acceptance and concentration.
I include non human beings in this such as animals. Lately I've become interested in groups, which try to protect animals, such as PETA. I wanted to know what was the philosophical principle behind PETA. I was surprised to find it's not based on religion. They are following the utilitarian philosophers of the 17th century, such as John Stewart Mill and Jeremy Bentham. You know: animals have feelings and we don't want to upset that. Animals have a capacity for suffering, and we should act in the interests of every being. There's an author, Peter Singer, who writes about this in Anthem of Animal Liberation. In Buddhism, the non-harming of beings is in our philosophy.
Well, the Buddha didn't want people to worship him. Anyway, after his Parinirvana(passing), his followers cremated his body and took some relics. Many of these followers (specially the lay ones) started to worship these artifacts that had a relationship to the Buddha. They could be the relics of his cremation or simply objects that the Buddha touched during his life, like his begging ball. Eventually, they built great and beautiful shrines to hold and worship these objects.
Janet returned from the U.K. (over my protests) and we eventually moved from Johnstown to Winchester, Virginia, hoping for a better chance for employment, even though none of these small Appalachian towns could offer much. Winchester was only an hour's drive from the Bhavana Society and Bhante G, who was just over the line in West Virginia and a couple of hours from my mother's nursing home in Pennsylvania, so we were able to deepen our practice and at the same time keep an eye on Mom.
BN: Yes, the more I live here, the more I understand the problems unique to the people here. I connect more and Theravada.vn I am more sympathetic. And I also learn. During the retreats we have the interview. I come to see that people have a wide variety of problems. Sometimes, I feel like a psychologist. I listen. I realize that people do not come here only to learn about Buddhism, but to address some problem. I notice that many people want to know what's behind their dissatisfaction with so many areas of life, with the government, the economy, family, inner turmoil.
BN: Yes, the Buddha did criticize the idea of the atma as a permanent self. There is no underlying or essential soul, which is reborn. What does non-self or no-self mean? In theravada, in the teaching of no-self and karma, there is no storage of your past actions in some entity, but there is conditionality. There is a continuity that is caused, including the effects of your own intentionality. What you will has a consequence, a fruit (vipaka is the Pali term). So your actions can lead to a rebirth in this sense.
I decided that if I want to go deeper into Buddhism, I need to be ordained a monk; I wanted to dedicate my life to it. So I ordained in 1991 and spent five years with my preceptor. We started coming to Mexico and started this monastery in 1999.