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Siddhârtha Gautama, the Buddha

[Excerpt from the forthcoming book India’s Sages Source Book: Hindus, Buddhists, Jainas, Tantrics, Sants, Sikhs and Sufis, by Timothy Conway, © Copyright 2009]

One sage did more than anyone during the early shrâmana-era of ancient India to amplify the renunciate path beyond traditional Hindu concerns for ancestors, gods, Vedas, rituals and caste, and his motivation was pure, selfless compassion for all sentient beings. I speak of Siddhattha Gotama (Pâli; Skt.: Siddhârtha Gautama), venerated as the Buddha, Awake One, or Bhagavâ, Blessed One.

All evidence points to Siddhattha as historically real (no mere legend), magnificent in his spiritual mastery and widely esteemed in his ministry. An exemplar of the highest freedom, and a wise counselor sharing exceedingly subtle psychological and spiritual truths, the Buddha also founded a large sangha or spiritual community for almsmen, almswomen and devout lay supporters—by which north Indian society and later all Asia were indelibly transformed.

Frequent passages of the Pâli scriptural canon reveal the Buddha (to the chagrin of materialists and pseudo-skeptics then and now) routinely deploying paranormal powers of ESP and PK —for instance, scanning minds to discern people’s aptitudes and past lives. Widely revered as “the enlightened teacher of gods and men (satthâdevamanussâ), his ministry unfolded not just for humans but extended into subtle interdimensional realms. He taught celestial devas stuck in the heavens, demonic asuras mad with power, haunted and haunting “hungry ghost” petas, and hapless dwellers of the hellish purgatories that their states are temporary, changeable, caused by deluded clinging to a separative self-sense with its sundry attachments and aversions.

These binding likes-dislikes (lobha-dosa) and the primordial ignorance or self-delusion (moha) are the three evil roots (hetu) underlying the samsâra-round of rebirths. Yet all beings, he affirmed, can be released from the ignorant fiction of “myself” into the final freedom of nibbâna, the “blowing out” or “extinction” of egotism’s terrible fire. Nibbâna is the irreversible realization of the Uncreated, Deathless Infinite (akata accutta ananta), the untaintable purity (visuddhi), incomparable liberation and deliverance (vimutti apavagga /mokkha), peace (santi), illumination, Transcendent beyond (pâra). Out of this unconditioned Reality arise loving-kindness, sympathetic joy, compassion and equanimity for all beings within the cosmic dream of life. (Later Mahâyâna Buddhists use the Sanskrit term nirvâna; in the Mahâbhârata and Bhagavad Gîtâ, nirvâna is a synonym for moksha.)

The profoundly Supra-personal nature of this final spiritual realization—it is not personal, and certainly not “impersonal”—is strikingly expressed: “Nibbâna is, but there is no one in nibbâna.” Intelligent Awareness abides, but “boundless” and “without surface” (anidassanam)—not fixing onto anything internal or external; no limiting identifications whatsoever. As with realization of Brahman/Âtman, Nibbâna is not just beyond normal egocentrism but also beyond the heavens and any merely personal god.

https://www.enlightened-spirituality.org/Buddha_and_Buddhism.html

首先你要認識
彿系抗爭

因果好似好簡單，其實好深奧，未參悟到。

只是覺得， 整個世界只是一個糞坑， 有些蛆吸啜多D糞， 有些可憐貧窮的蛆吸少一點， 只看看蛆的位置吧

佛有講所謂真正的快樂， 是一定要離開這個糞坑（無論如何是假樂）

不是假，不是真，是空。

日日要返工做到狗咁 幾高境界都一樣唔快樂啦

四聖諦入門啦

所有生物的機制就是追求繁衍

一切的動物（有情的）終其一生都是趨樂避苦， 找食物， 避敵人， 避寒熱， 避痛楚， 而動物會因為性的樂（同因為得不到性滿足而生之極苦）而去大量追求繁衍， 然而動物， 不會永遠停在兩性交合的那一瞬間， 而往後而來的是綿綿無絕的痛苦，
這生命過程的一切一切， 都是極苦的， 此亦是生命得以繁衍的必然機制

而呢一切的過程， 總的來說， 都是極苦的， 唯人好少好少的人， 可以離開這個迷宮

不是空

唔好諗住受苦生智慧
好多人受苦都唔生智慧
兩者係唔關事
邪見黎

不談空性?那是什麼?

諗下點解有咁既人生

無人係受害者
無非自性自度

係囉

那是什麼？

你睇佢係屎佢就係屎

言詞是渡船

因果有好多層真相
係唔同層面見到既就唔同

就好似一棟樓唔同層樓望出去
風景唔一樣
但係全部都係真相
只係唔同層面既真相

如果你望到既係真相既話

你迴避左條問題

再諗過

係囉，那是什麼？

道可道 非常道

仲係迴避緊
再黎過

係囉，那是什麼？

真相又是什麼，有真就有假，那會是假嗎?