Question from Last week: Did Geshe Dhargey say he most identifies with the Sautrantika school of buddhist tenets, while he was in the monastery as well as today?
pg. 227- ...a generic image which represents the elimination of everything that is not a particular object is formed at some time and then dwells in latency until the proper conditions are assembled... Question- is this an explanation why a western student raised under theist doctrine would be drawn to buddhism after being exposed to mandalas and mantras?
pg. 230 - generally characterized phenomenon. How can impermanence be a general characteristic of consciousness that is shared with other compounded phenomena which are not consciousnesses, such as forms? consciousness and forms are not of the same nature, how can they share this quality?
How do the Non-Tainted False Aspectarians of the Mind Only school differ from the Middle Way school? They don't seem to assert the true existence of other-powered natures, from what I can understand - they seem to be more closely linked to the Middle Way school assertion that there are no truly existent phenomena (not even particles). I'm interested in this!! Regarding the Charvakas, who are regarded as extreme nihilists, what is their view (if they even have one) for liberation? If they assert there are no previous lives, do they also assert there are no future lives? They state that one inhabits a body out of adventitious circumstances, nothing more - so they don't regard the person (the subject) as having any more intelligence than pure chance? They don't recognize any form of cause and effect? What do they think happens when the body perishes (thus the mind perishes)? If that is the end of the subject, then there is no point to entertaining thoughts of liberation, is there? This sounds like an athiest, to me! If Geshe-La would be so kind as to explain a bit on this, I would really appreciate it!
Question from Last week: Did Geshe Dhargey say he most identifies with the Sautrantika school of buddhist tenets, while he was in the monastery as well as today?
ReplyDeletepg. 227- ...a generic image which represents the elimination of everything that is not a particular object is formed at some time and then dwells in latency until the proper conditions are assembled... Question- is this an explanation why a western student raised under theist doctrine would be drawn to buddhism after being exposed to mandalas and mantras?
pg. 230 - generally characterized phenomenon. How can impermanence be a general characteristic of consciousness that is shared with other compounded phenomena which are not consciousnesses, such as forms? consciousness and forms are not of the same nature, how can they share this quality?
Could we talk a little about base,goal and method to get goal.That is the same as Basis paths and fruits right?
ReplyDeleteOn page180 Etymology Explain please!
How do the Non-Tainted False Aspectarians of the Mind Only school differ from the Middle Way school? They don't seem to assert the true existence of other-powered natures, from what I can understand - they seem to be more closely linked to the Middle Way school assertion that there are no truly existent phenomena (not even particles). I'm interested in this!!
ReplyDeleteRegarding the Charvakas, who are regarded as extreme nihilists, what is their view (if they even have one) for liberation? If they assert there are no previous lives, do they also assert there are no future lives? They state that one inhabits a body out of adventitious circumstances, nothing more - so they don't regard the person (the subject) as having any more intelligence than pure chance? They don't recognize any form of cause and effect? What do they think happens when the body perishes (thus the mind perishes)? If that is the end of the subject, then there is no point to entertaining thoughts of liberation, is there? This sounds like an athiest, to me! If Geshe-La would be so kind as to explain a bit on this, I would really appreciate it!