Quote:
|
Originally Posted by Ground
Says one who mixes buddhism with Hindu religion 
The issue of how to validly know whether a person is ignorant or wise still remains.
"The Dhamma" are the authentic buddhist texts and the investigation is nothing but rational analysis.
Therefore beware of so called 'teachers'. On order to come to validly know for yourself you take authentic buddhist texts and apply rationality. How to apply rationality? The template of buddhist logic has been provided above. |
I don't confuse Buddhism and Hinduism at all.
You are taking quotes out of context.
The last paragraph of the Kalama Sutta. Notice they go to the monks and learn and practice.
Quote:
|
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."
|
Your next quote:
You left out what type of teacher the Buddha recommends and the super powers he has because of such realization.
Quote:
|
"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to the modes of supranormal powers... He exercises influence with his body even as far as the Brahma worlds. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.
|
Your next quote:
Did you not read the rest of the paragraph?
Quote:
|
Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who — now or after I am gone — remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the highest of the monks who desire training."
|
The Dhamma and you are one and the same. It is a method, it is not saying go it alone. He is saying use your body to observe.
He is talking to a monk, one of his monks as a hint.
Your next quote goes into much more detail.. which you leave out... of course.
Quote:
"Monks, be islands unto yourselves, be your own refuge, having no other; let the Dhamma be an island and a refuge to you, having no other. Those who are islands unto themselves... should investigate to the very heart of things
http://www.accesstoinsight.org/tipit....043.wlsh.html
|
Quote:
Those who are islands unto themselves... should investigate to the very heart of things:[2] 'What is the source of sorrow, lamentation, pain, grief and despair? How do they arise?' [What is their origin?]
"Here, monks, the uninstructed worldling [continued as in SN 22.7.] Change occurs in this man's body, and it becomes different. On account of this change and difference, sorrow, lamentation, pain, grief and despair arise. [Similarly with 'feelings,' 'perceptions,' 'mental formations,' 'consciousness'].
"But seeing[3] the body's impermanence, its change-ability, its waning,[4] its ceasing, he says 'formerly as now, all bodies were impermanent and unsatisfactory, and subject to change.' Thus, seeing this as it really is, with perfect insight, he abandons all sorrow, lamentation, pain, grief and despair. He is not worried at their abandonment, but unworried lives at ease, and thus living at ease he is said to be 'assuredly delivered.'"[5] [Similarly with 'feelings,' 'perceptions,' 'mental formations,' 'consciousness'].
|
This is a very powerful technique.
A step by step method that i like is called Insight Dialogue.
https://metta.org/insight-dialogue-3/
I think you are trying to find sentences that meet your views instead of really researching and finding out the Buddhist view. |