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#1
12.04.2012, 20:50:47
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Citat:
Fapte exterioare se pot face relativ usor (daca iti impui aceasta), de la spalatul picioarelor aproapelui pana la milostenie - pentru ca asa este bine. Faptele interioare (miscarile iubitoare, sincere ale inimii care insotesc faptele exterioare) sunt mai dificil de exprimat - pentru ca inima este salbaticita si nu asculta. In crestinism avem un indemn in acest sens si un exemplu magistral. Prin binecuvantari si rugaciuni se poate ajunge la aceasta dragoste adevarata, nefabricata. In budism insa avem in plus si explicatii detaliate, progresive despre cum se imblanzeste inima in dragostea pentru toate fiintele, fara discriminare - Metoda prezentata de Atisha ("Cauza si efect in sapte etape") si metoda prezentata de Shantideva ("Egalizarea si schimbarea sinelui cu celelalte fiinte"). ---------------------- Mintea este esentiala pentru 'respiratia' inimii. Fara minte nici macar nu se poate intelege evanghelia, nu se poate angaja niciun efort spiritual - pentru ca este nevoie de intelegere. Dragostea hristica nu este un dat, ci un rezultat al intelegerii si reeditarii mentale a patimilor Lui Hristos, in mod repetat - nevointa a mintii care aprinde progresiv focul inimii. Numai atunci cand inima va arde cu putere vom fi eliberati de greutatea mintii, care va fi rapita in insasi inima Lui Hristos. ------------------------------- Cancerul nu este o boala specifica pacatosilor care se semetesc. Un derapaj de rationament, adesea intalnit in cazurile in care se combat alte perspective spirituale. -----------------------------
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#2
13.04.2012, 20:49:37
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Temporal cosmology
Buddhist temporal cosmology describes how the universe comes into being and is dissolved. Like other Indian cosmologies, it assumes an infinite span of time and is cyclical. This does not mean that the same events occur in identical form with each cycle, but merely that, as with the cycles of day and night or summer and winter, certain natural events occur over and over to give some structure to time. The basic unit of time measurement is the mahākalpa or "Great Eon". The exact length of this time in human years is never defined exactly, but it is meant to be very long, to be measured in billions of years if not longer. A mahākalpa is divided into four kalpas or "eons", each distinguished from the others by the stage of evolution of the universe during that kalpa. The four kalpas are:
Each one of these kalpas is divided into 20 antarakalpas (Pāli antarakappa, "inside eons") each of about the same length. For the Saṃvartasthāyikalpa this division is merely nominal, as nothing changes from one antarakalpa to the next; but for the other three kalpas it marks an interior cycle within the kalpa.
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#3
13.04.2012, 21:07:39
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Vivartakalpa
The Vivartakalpa begins with the arising of the primordial wind, which begins the process of building up the structures of the universe that had been destroyed at the end of the last mahākalpa. As the extent of the destruction can vary, the nature of this evolution can vary as well, but it always takes the form of beings from a higher world being born into a lower world. The example of a Mahābrahmā being the rebirth of a deceased Ābhāsvara deva is just one instance of this, which continues throughout the Vivartakalpa until all the worlds are filled from the Brahmaloka down to Naraka. During the Vivartakalpa the first humans appear; they are not like present-day humans, but are beings shining in their own light, capable of moving through the air without mechanical aid, living for a very long time, and not requiring sustenance; they are more like a type of lower deity than present-day humans are. Over time, they acquire a taste for physical nutriment, and as they consume it, their bodies become heavier and more like human bodies; they lose their ability to shine, and begin to acquire differences in their appearance, and their length of life decreases. They differentiate into two sexes and begin to become sexually active. Then greed, theft and violence arise among them, and they establish social distinctions and government and elect a king to rule them, called Mahāsammata, "the great appointed one". Some of them begin to hunt and eat the flesh of animals, which have by now come into existence. VIVARTASTHĀYIKALPA First antarakalpa The Vivartasthāyikalpa begins when the first being is born into Naraka, thus filling the entire universe with beings. During the first antarakalpa of this eon, human lives are declining from a vast but unspecified number of years (but at least several tens of thousands of years) toward the modern lifespan of less than 100 years. At the beginning of the antarakalpa, people are still generally happy. They live under the rule of a universal monarch or "wheel-turning king" (cakravartin), who conquer. The Mahāsudassana-sutta tells of the life of a cakravartin king, Mahāsudassana (Sanskrit: Mahāsudar¶ana) who lived for 336,000 years. The Cakkavatti-sīhanāda-sutta tells of a later dynasty of cakravartins, Daḷhanemi (Sanskrit: Dṛḍhanemi) and five of his descendants, who had a lifespan of over 80,000 years. The seventh of this line of cakravartins broke with the traditions of his forefathers, refusing to abdicate his position at a certain age, pass the throne on to his son, and enter the life of a ¶ramaṇa. As a result of his subsequent misrule, poverty increased; as a result of poverty, theft began; as a result of theft, capital punishment was instituted; and as a result of this contempt for life, murders and other crimes became rampant. The human lifespan now quickly decreased from 80,000 to 100 years, apparently decreasing by about half with each generation (this is perhaps not to be taken literally), while with each generation other crimes and evils increased: lying, greed, hatred, sexual misconduct, disrespect for elders. During this period, according to the Mahāpadāna-sutta (DN.14) three of the four Buddhas of this antarakalpa lived:
Our present time is taken to be toward the end of the first antarakalpa of this Vivartasthāyikalpa, when the lifespan is less than 100 years, after the life of Šākyamuni Buddha (Pāli: Sakyamuni), who lived to the age of 80. The remainder of the antarakalpa is prophesied to be miserable: lifespans will continue to decrease, and all the evil tendencies of the past will reach their ultimate in destructiveness. People will live no longer than ten years, and will marry at five; foods will be poor and tasteless; no form of morality will be acknowledged. The most contemptuous and hateful people will become the rulers. Incest will be rampant. Hatred between people, even members of the same family, will grow until people think of each other as hunters do of their prey. Eventually a great war will ensue, in which the most hostile and aggressive will arm themselves and go out to kill each other. The less aggressive will hide in forests and other secret places while the war rages. This war marks the end of the first antarakalpa. Second antarakalpa At the end of the war, the survivors will emerge from their hiding places and repent their evil habits. As they begin to do good, their lifespan increases, and the health and welfare of the human race will also increase with it. After a long time, the descendants of those with a 10-year lifespan will live for 80,000 years, and at that time there will be a cakravartin king named Saṅkha. During his reign, the current bodhisattva in the Tuṣita heaven will descend and be reborn under the name of Ajita. He will enter the life of a ¶ramaṇa and will gain perfect enlightenment as a Buddha; and he will then be known by the name of Maitreya (Pāli: Metteyya). After Maitreya's time, the world will again worsen, and the lifespan will gradually decrease from 80,000 years to 10 years again, each antarakalpa being separated from the next by devastating war, with peaks of high civilization and morality in the middle. After the 19th antarakalpa, the lifespan will increase to 80,000 and then not decrease, because the Vivartasthāyikalpa will have come to an end. SAṃVARTAKALPA The Saṃvartakalpa begins when beings cease to be born in Naraka. This cessation of birth then proceeds in reverse order up the vertical cosmology, i.e., pretas then cease to be born, then animals, then humans, and so on up to the realms of the deities. When these worlds as far as the Brahmaloka are devoid of inhabitants, a great fire consumes the entire physical structure of the world. It burns all the worlds below the Ābhāsvara worlds. When they are destroyed, the Saṃvartasthāyikalpa begins. SAṃVARTASTHĀYIKALPA There is nothing to say about the Saṃvartasthāyikalpa, since nothing happens in it below the Ābhāsvara worlds. It ends when the primordial wind begins to blow and build the structure of the worlds up again. OTHER DESTRUCTIONS The destruction by fire is the normal type of destruction that occurs at the end of the Saṃvartakalpa. But every eighth mahākalpa, after seven destructions by fire, there is a destruction by water. This is more devastating, as it eliminates not just the Brahma worlds but also the Ābhāsvara worlds. Every sixty-fourth mahākalpa, after 56 destructions by fire and 7 destructions by water, there is a destruction by wind. This is the most devastating of all, as it also destroys the Šubhakṛtsna worlds. The higher worlds are never destroyed.
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Mod hibrid