From Loss to Enlightenment

Many people suffer their entire lives from the pain of losing a child. This book is a journey through the shattering of loss and the ability to rise above it. Readers.
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• Reward Yourself
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• Loss of Enlightenment
• Loss of Enlightenment — NewBuddhist

If babies were already enlightened they wouldn't be born in the first place. Birth is conditioned on tahna craving and avijja ignornace. Without these conditions birth is not possible. I'm not sure that I can go along with you on that, Elohim. The Buddha can be seen as chosing birth in samsara in order to turn the wheel of Dharma as do the boddhisatvas , for the benefit of all beings.

Simon, Sorry if you disagree, but that is what the Buddha taught. Paticca-samuppada is common to all traditions of Buddhism. Birth "'From becoming as a requisite condition comes birth. And this is the way to understand how from becoming as a requisite condition comes birth.

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If there were no becoming at all, in any way, of anything anywhere — i. Once again, Elohim, I express myself incompletely. The statement with which I disagree is this: Simon, First, I am sorry to speak like what I say is the only truth. I do not mean to imply that.

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I'm sure everyone is aware that I am not all seeing and all knowing. This is just how I interpret the teachings. If others have different beliefs that is fine, I just don't personally see a basis for them to be true. I understand what you are saying, but even the Buddha's last life was conditioned. Once he was completely free from tahna and avijja he experienced nibbana - never to be born again. Because there was still these conditions present he was able to be born again and again.

A Buddha cannot be "born" enlghtened. This contradicts what the Buddha himself taught. I agree with you that it is this heroic decision that is at the heart of the Boddhisatva Vows: Enlightenment or Nibbana or Nirvana is the complete cessation of these conditions. Once realized there is no more birth, "without remainder" as they say. First, I am sorry to speak like what I say is the only truth.

It is an integral part of the Mahayana tradition that the unfolding of the Dharma continues to this day. There was not nor, I think, can there be a once-for-all formulation which must be taken as the One True Doctrine. Abraham, I don't see it that way at all. Nothing that I have read in the Suttas seems poorly thought out whatsoever. The teachings are very straight forward and clear in my opinion. I stated that mainly because people from different traditions may have different beliefs. I in no way want it to appear that I believe the Sutras of the Mahayana to be irrelevant, nor any other tradition for that matter.

I also do not wish to imply that I am infallible in my knowledge. I am well aware that I make mistakes. To err is human as they say. With that being said, I feel that it is very important to know what the Buddha said so that we have a proper foundation for our practice. Otherwise whatever we are practicing will not be Dhamma. It is very true that for the first years the teachings were recited orally in the form of chants, but they were verified originally by the first Buddhist council consisting of the Venerable Mahakassapa and arahants less than a year after the Buddha's parinibbana.

There Ananda verified the Dhamma while Upali verified the Vinaya. The second council convened about years later to discuss the Vinaya, with no controversy about the Dhamma. Eventually around the third council the teachings finally were written down for fear of failing to remember them all along with some disputes over false views and theories. What we have today may not be entirely perfect, but they are still very important to the understanding and practice of what the Buddha taught.

I have no proof of this because I was not present when the Buddha was alive, but when I read them I see the truth that they attempt to share. Every detail of the Dhamma is there to be seen, practiced, and understood. I feel that many people here do not appreciate my consistent use of Suttas in my posts, but I also feel that it is important to the further continuation of the Dhamma.

So many people come to Buddhism with no real understanding of what the Buddha was all about. Whether or not anyone reads them or appreciates their availability, I personally feel that they should be readily obtainable when needed. These are merely my opinions and not meant to be the absolute say on the matter, however, I feel very strongly that the Suttas should not be so easily written off. I encourage everyone to seriously take the time to explore the wisdom these wise teachings contain. Please also know that no disrespect is implied by any of this. I just take my practice very seriously.

I believe that study is equally as impotant as meditation. They go hand in hand. On a side note, I am possibly taking temporary ordination as a Samanera novice at Wat Buddhanusorn to further my meditation practice. The abbot gave his consent today. All honour to those who go forth!

I wish you great joy, Elohim. Elohim Thank you for your reply to my post, it's good to hear that you have been accepted for temporary ordination. You have explained things clearly and for that I am grateful. I understand that it is up to the individual how far they immerse themselves into any philosophy or religion. I'm glad, furthermore that you adressed the question of use of sutras in your posts, and my point in having mentioned it elsewhere on this forum possibly that's what you're referring to is that for people such as myself, reading such long texts, often couched in prosaic and slightly complex terms, is difficult.

Whereas I do not dispute their sagacity or wisdom, for my part, being pretty new to this philosophy, they are too complex to decipher!

This is why I would appreciate a synopsis - not in a watered-down presentation, but a brief summary of what there is to be understood. I would find this encouraging, and it would be a valuable portal through which even the most unintellectual seeker could step. Metaphorically, it is akin to being presented with an elephant to eat, when all you can digest at the moment is a cheese sandwich -!! Abraham, I understand what you are saying about the Sutras being long and sometimes hard to dechiper.

But I do love the fact that they are written down, and that those on this forum can guide me to them. Having studied my own peoples way, which were not written until Sequoyah devolped the Cherokee Written Language. I know that over time things can get lost and forgotten. The sutras may not be the exact words of the Buddha but their meanings are still very clear or at least will become clear when one needs them to.

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