THE DHAMMA(Buddhism): Is it a Philosophy?

THE DHAMMA: Is it a Philosophy?
The non-aggressive, moral and philosophical system expounded by the Buddha, which demands no blind faith from its adherents, expounds no dogmatic creeds, encourages no superstitious rites and ceremonies, but advocates a golden mean that guides a disciple through pure living and pure thinking to the gain of supreme wisdom and deliverance from all evil, is called the Dhamma and is popularly known as Buddhism.
The all-merciful Buddha has passed away, but the sublime Dhamma which He
unreservedly bequeathed to humanity, still exists in its pristine purity.
Although the Master has left no written records of His Teachings, His distinguished disciples preserved them by committing to memory and transmitting them orally from generation to generation.
Immediately after His demise 500 chief Arahats
versed in the Dhamma [**] and Vinaya, [***] held a convocation to rehearse the Doctrine as was originally taught by the
Buddha. Venerable Ananda Thera, who enjoyed the special privilege of hearing all the
discourses, recited the Dhamma, while the Venerable Upali recited the Vinaya.
* [Literally, the Worthy Ones. They are the enlightened disciples who have destroyed all passions.] ** [The Teaching.] *** [The Discipline.]

The Tipitaka was compiled and arranged in its present form by those Arahats of old.

During the reign of the pious Sinhala King Vattagamani Abhaya, about 83 B.C., the Tipitaka was, for the first time in the history of Buddhism, committed to writing on palm leaves (ola) in Sri Lanka.
This voluminous Tipitaka, which contains the essence of the Buddha's Teaching, is estimated to be about eleven times the size of the Bible. A striking contrast between the Tipitaka and the Bible is that the former is not a gradual development like the latter.
As the word itself implies, the Tipitaka consists of three baskets. They are the Basket ofDiscipline (Vinaya Pitaka), the Basket of Discourses (Sutta Pitaka), and the Basket of Ultimate Doctrine (Abhidhamma Pitaka).
Vinaya Pitaka
The Vinaya Pitaka which is regarded as the sheet anchor to the oldest historic celibate order -- the Sangha -- mainly deals with rules and regulations which the Buddha
promulgated, as occasion arose, for the future discipline of the Order of monks (Bhikkhus) and nuns (Bhikkunis). It described in detail the gradual development of the Sasana (Dispensation). An account of the life and ministry of the Buddha is also given. Indirectly it reveals some important and interesting information about ancient history, Indian customs, arts, science, etc.

The Vinaya Pitaka consists of the five following books:
(Vibhanga):
1. Parajika Pali -- Major Offenses
2. Pacittiya Pali -- Minor Offenses
(Khandaka):
3. Mahavagga Pali -- Greater Section
4. Cullavagga Pali -- Shorter Section
5. Parivara Pali -- Epitome of the Vinaya

Sutta Pitaka
The Sutta Pitaka consists chiefly of discourses, delivered by the Buddha himself on various occasions. There are also a few discourses delivered by some of His distinguished disciples such as the Venerable Sariputta, Ananda, Moggallana, etc., included in it. It is like a book of prescriptions, as the sermons embodied therein were expounded to suit the different occasions and the temperaments of various persons. There may be seemingly
contradictory statements, but they should not be misconstrued as they were opportunely uttered by the Buddha to suit a particular purpose: for instance, to the self-same question He would maintain silence (when the inquirer is merely foolishly inquisitive), or give a detailed reply when He knew the inquirer to be an earnest seeker. Most of the sermons were intended mainly for the benefit of Bhikkhus and they deal with the Holy life and with the expositions of the doctrine. There are also several other discourses which deal with both the material and moral progress of His lay followers.

This Pitaka is divided into five Nikayas or collections, viz:
1. Digha Nikaya (Collection of Long Discourses).
2. Majjhima Nikaya (Collection of Middle-Length Discourses).
3. Samyutta Nikaya (Collection of Kindred Sayings).
4. Anguttara Nikaya (Collection of Discourses arranged in accordance with
numbers).
5. Khuddaka Nikaya (Smaller Collection).

The fifth is subdivided into fifteen books:
1. Khuddaka Patha (Shorter texts)
2. Dhammapada (Way of Truth)
3. Udana (Paeans of Joy)
4. Iti Vuttaka ("Thus said" Discourses)
5. Sutta Nipata (Collected Discourses)
6. Vimana Vatthu (Stories of Celestial Mansions)
7. Peta Vatthu (Stories of Petas)
8. Theragatha (Psalms of the Brethren)
9. Therigatha (Psalms of the Sisters)
10. Jataka (Birth Stories)
11. Niddesa (Expositions)
12. Patisambhida Magga (Analytical Knowledge)
13. Apadana (Lives of Arahats)
14. Buddhavamsa (The History of the Buddha)
15. Cariya Pitaka (Modes of Conduct)

Abhidhamma Pitaka
The Abhidhamma Pitaka is the most important and the most interesting of the three, containing as it does the profound philosophy of the Buddha's Teaching in contrast to the illuminating and simpler discourses in the Sutta Pitaka.
In the Sutta Pitaka is found the conventional teaching (vohara desana) while in the
Abhidhamma Pitaka is found the ultimate teaching (paramattha-desana).
To the wise, Abhidhamma is an indispensable guide; to the spiritually evolved, an intellectual treat; and to research scholars, food for thought. Consciousness is defined.
Thoughts are analyzed and classified chiefly from an ethical standpoint. Mental states are enumerated. The composition of each type of consciousness is set forth in detail. How thoughts arise, is minutely described. Irrelevant problems that interest mankind but having
no relation to one's purification, are deliberately set aside.
Matter is summarily discussed; fundamental units of matter, properties of matter, sources
of matter, relationship between mind and matter, are explained.
The Abhidhamma investigates mind and matter, the two composite factors of the so-called
being, to help the understanding of things as they truly are, and a philosophy has been
developed on those lines. Based on that philosophy, an ethical system has been evolved, to
realize the ultimate goal, Nibbana.

The Abhidhamma Pitaka consists of seven books:

1. Dhammasangani (Classification of Dhammas)
2. Vibhanga (The book of Divisions)
3. Katha-Vatthu (Points of Controversy)
4. Pubbala-Pannatti (Descriptions of Individuals)
5. Dhatu-Katha (Discussion with reference to elements)
6. Yamaka (The Book of Pairs),
7. Patthana (The Book of Relations)
In the Tipitaka one finds milk for the babe and meat for the strong, for the Buddha taught
His doctrine both to the masses and to the intelligentsia. The sublime Dhamma enshrined in these sacred texts, deals with truths and facts, and is not concerned with theories and philosophies, which may be, accepted as profound truths today only to be thrown overboard tomorrow. The Buddha has presented us with no new astounding philosophical theories, nor did He venture to create any new material science. He explained to us what is within and without so far as it concerns our emancipation, as ultimately expounded a path of deliverance, which is unique. Incidentally, He has, however, forestalled many a modern scientist and philosopher.
Schopenhauer in his "World as Will and Idea" has presented the truth of suffering and its cause in a Western garb. Spinoza, though he denies not the existence of a permanent reality, asserts that all phenomenal existence is transitory. In his opinion sorrow is conquered "by finding an object of knowledge which is not transient, not ephemeral, but is immutable, permanent, everlasting." Berkeley proved that the so-called indivisible atom is

a metaphysical fiction. Hume, after a relentless analysis of the mind, concluded that consciousness consists of fleeting mental states. Bergson advocates the doctrine of change. Prof. James refers to a stream of consciousness.
The Buddha expounded these doctrines of Transiency (Anicca), Sorrow (Dukkha), and No-Soul (Anatta) some 2500 years ago while He was sojourning in the valley of the Ganges.

It should be understood that the Buddha did not preach all that He knew. On one occasion while the Buddha was passing through a forest He took a handful of leaves and said: "O Bhikkhus, what I have taught is comparable to the leaves in my hand. What I have not taught is comparable to the amount of leaves in the forest."
He taught what He deemed was absolutely essential for one's purification making no distinction between an esoteric and exoteric doctrine. He was characteristically silent on questions irrelevant to His noble mission.
Buddhism no doubt accords with science, but both should be treated as parallel teachings, since one deals mainly with material truths while the other confines itself to moral and spiritual truths. The subject matter of each is different.
The Dhamma He taught is not merely to be preserved in books, nor is it a subject to be studied from an historical or literary standpoint. On the contrary it is to be learnt and put into practice in the course of one's daily life, for without practice one cannot appreciate the truth. The Dhamma is to be studied, and more to be practiced, and above all to be realized; immediate realization is its ultimate goal. As such the Dhamma is compared to a raft which is meant for the sole purpose of escaping from the ocean of birth and death (Samsara).

Buddhism, therefore, cannot strictly be called a mere philosophy because it is not merely the "love of, inducing the search after, wisdom." Buddhism may approximate a philosophy, but it is very much more comprehensive.
Philosophy deals mainly with knowledge and is not concerned with practice; whereas Buddhism lays special emphasis on practice and realization.

Buddhism can not be spoken without mentioning the following Noble Eight Fold Path and the Noble Four Truths.

In modern Psychology and Cognitive Behavioral Therapy is based on the teachings of Buddha.

THE BUDDHA'S SCIENTIFIC EXPERIMENT FOR ENLIGHTENMENT
· Aim:
To attain final liberation called Nibbana.
(A state of “unborn, unoriginated, uncreated and unformed” mind)
· Instruments:
Mind and Body (Nama-rupa).
· Procedure:
Follow the Noble eight-fold path
i.e.
1) Right Intention- The intention of non-greed, non-hatred and non-delusion.
2) Right Speech- Abstaining from false speech, malicious speech, harsh speech and idle chatter.
3) Right Action- Abstaining from killing, stealing and misuse of the five senses.
4) Right Livelihood- Abstaining from wrong and corrupt means of livelihood.
5) Right Effort- Awakening zeal for abandoning of unwholesome states and arising & sustaining of wholesome states.
6) Right Mindfulness- The four foundations of mindfulness (satipattana) namely contemplation on body, contemplation on feelings, contemplation on mind and contemplation on mind-objects.
7) Right Concentration- Abandoning of five hindrances namely lust, ill-will, sloth-torpor, worry-agitation and doubt through jhanas (meditative absorptions).
8) Right understandings - To understand wholesome deeds, unwholesome deeds and comprehend the order of Kamma.
Conclusion: The four noble truths namely
· There is suffering.
· There is cause for suffering.
· There is cessation of suffering.
· There is path leading to the cessation of suffering.

Dhamma in Social Context
In order to socially contextualize the Dhamma, Buddha, the enlightened philosopher divided the Noble eight-fold path to three as morality (Sila), Concentration (Samadhi) and Wisdom (Panna) so to suit the “emotional intelligence”(Knowing one’s own emotions, Managing one’s own emotions, Motivating own self to achieve objectives, Recognizing and understanding other people's emotions) hierarchy of any society. Less number of people with the high emotional intelligence and more number of people with low emotional intelligence is common in any society. Buddha never insisted anything but encouraged everybody to practice Pancha Sila (Right speech, right action, right livelihood) or to upholding the five precepts (Refrain from taking life of all living beings, Refrain from taking what is not given, Refrain from distorting facts, Refrain from misuse of the senses, Refrain from self-intoxication through alcohol or drugs). Those who could practice Pancha Sila successfully were encouraged to Practice Samadhi (Right Effort, Right mindfulness, right concentration). Those who could continue to practice Samadhi would be eventually earn enough wisdom with right thoughts and right understanding. For such, enlightenment was considered as a matter of time.
The Universal Order
According to Dhamma there are five orders or processes (niyamas) that (one or few combined) are the root causes for anything and everything that takes place in the universe. Uthu niyama is the order that cause effects due to rain, floods, and cyclone like seasonal phenomena. Bija niyama is the order of germs and seeds that makes you certain about a mango plant after nurturing a mango seed but not a coconut tree. All psychic phenomena are due to Chittha niyama. Electricity, gravity, speed of light and formulae and laws of physics are classified as Dhamma niyama. Finally cause and effect of deeds upon the being that commits it is termed as Kamma Niyama.
According to Dhamma animal birth is caused as a combined effect of Bija, Chittha and Kamma niyamas. The birth is certain, but the life form will be decided by the Kamma niyama. The life form will develop inside the womb by combining male and female seed according to the Bija niyama and psyche will give the mind to the being, according to the Chittha niyama. At death the mind leaves the body and be reborn again in some life form according to accumulated merits or demerits which are brought forward from generation to generation, according to the Kamma niyama. Events in a lifetime take place not only according to Kamma Niyama but also Chitta Niyama.

The noble eight fold path, though it is written down according to a particular order for the purpose of explanation, the eight factors are actually conditions equally important in the process of wisdom seeking.

The Buddha after doing the above scientific experiment showed the path for others to follow. Therefore enlightened others are called the “Arahath” but not “Buddha”.

I take this opportunity to write about Dhamma, as more I associate it more understanding I get.

Pancha Sila (Five Precepts)

The abstinence from self intoxication through alcohol or drugs

The abstinence from distorting facts

The abstinence from misusing senses (neither over nor under consumption)

The abstinence from taking that which is not given

The abstinence from intentionally taking life of all living beings

Dhamma apparently, cannot strictly be called a mere philosophy because it is not merely the “love of inducing the search after, wisdom”. Buddhism may approximate a philosophy but it is very much comprehensive. Philosophy deals mainly with knowledge and is not with practice, where as Dhamma lays special emphasis on practice and realization.

Dhamma takes the mind as a sensory organ and then describes how to develop its latent potential to understand the universal truth. One who takes the Noble Eight Fold Path realizes that there is suffering or dissatisfaction and the causes for it.
The first step towards cessation of suffering is Virtue or Morality (Pancha Sila) or observing the five Precepts. The second step is concentration (Samadhi) of deluded mind in to a conscious mind through meditation. Thirdly, to convert the consciousness into Wisdom (Panna) through effort to makes one realize the universal truth. Buddhistic values have very little commercial flavour. Creating Craving (Lobha) through advertising leads to create ill will (Dosa) between haves and have-nots. Those who get carried away with craving, ends up in dissatisfaction (Dukkha) which maintain the deluded mind, full of ignorance (Moha). Deluded mind become pray to advertising. Yet Dhamma does not condemn commerce. But it teaches how to become a better consumer by following a middle path, neither under nor over consumption.

I wish the director better Wisdom the next time.

Helaya.

Wow, exellent post. (but in a wring place, so i moved it)

Well yes, I believe it is a Philosophy rather than religion (in the traditional sense)
My spiritual side, is in fact Buddhism - it makes the most sense out of all religions I have ever cme across.

I'm half Buddhist... But I'm too lazy right now to read all that...

All Buddhism is bullsh!t

Ah, what is your justification for that? It makes a lot more sense, and has a much nicer following then many other religions. As well as a message that is rarely misinterpreted.

And yes, It is in a way a philosophy, but one that does have some religious connections. Interwoven, as it were.

A good question that deserves a good answear however I can't think of one right now.Sorry.JM

Originally posted by Napalm
All Buddhism is bullsh!t

In the same way everything you say is bullshit?

Originally posted by Napalm
All Buddhism is bullsh!t

🙄 No comment.

The word is Dharma and Buddhism could be called a philosophy like any other religion......

Buddhism isn't a religion--a religion is a belief system rooted in the belief in a god or supernatural power. Buddhists don't believe in god, at least not any specific god as a whole.

According to Dictionary.com:

A set of beliefs, values, and practices based on the teachings of a spiritual leader.

Or:

A cause, principle, or activity pursued with zeal or conscientious devotion.

Those apply to Bhuddism, I'd have to say......

Originally posted by Napalm
All Buddhism is bullsh!t

it makes more sense than christianity.

Originally posted by Cipher
The word is Dharma and Buddhism could be called a philosophy like any other religion......

It' s a concept that is used in the teachings of Buddha as well as in the Buddhist philosophy separately.

Originally posted by Cipher
According to Dictionary.com:

A set of beliefs, values, and practices based on the teachings of a spiritual leader.

Or:

A cause, principle, or activity pursued with zeal or conscientious devotion.

Those apply to Bhuddism, I'd have to say......

Err, no, this is what dictionary.com says:

re·li·gion
n.
1. Belief in and reverence for a supernatural power or powers regarded as creator and governor of the universe.

2. A personal or institutionalized system grounded in such belief and worship.

3. The life or condition of a person in a religious order.

4. A set of beliefs, values, and practices based on the teachings of a spiritual leader.

5. A cause, principle, or activity pursued with zeal or conscientious devotion.

I realize the last two would seem to point out that I am wrong and Buddhism is a religion--but I promise that if you ask any Buddhist whether their ideas are considered religion or philosophy, they will almost certainly say it is a philosophy.

Also, Webster's defines religion as "a belief in a divine or superhuman power or powers to be obeyed and worshiped as the creator(s) and ruler(s) of the universe." Not all dictionaries define words the same way, and IMO the latter definition is more correct. It's really a matter of opinion when it comes down to it.

Yes, it is a philosophy.

It is non aggressive as well - all creatures and that goes for ALL creatures, tremble before danger and death. Everyone, including ourselfs. Having that in mind, there is no possible way they can hurt anyone in the name of anything.

Buddhism is the most peaceful way of life or philosophy rather...it isnt a religion.

Prince Siddartha never claimed to be a god, or a prophet or god's son...he claimed to be a teacher, and if he knew people are worshiping him today, he would be very very pissed.

Buddhism is quite a fascinating and extensive philosophy with an incredibly simple core....The emphasis on appreciation of all forms of Life and Compassion as the prime component of interaction.

I have been studying a little bit here and there about Buddhism, starting from a college Philosophy class, to doing my own research online, and debating on forums....

Before I begin with some of his teachings, let me give some basic information about Buddha himself:

-Buddha's actual name is Siddhartha Gautama, a man who lived in North Inda in the 6th century B.C.

-Being a wealthy Prince, he was still very down to Earth. He wondored to find a way out of Universal Suffering...he was dissatisfied with prior religious traditions, philosophies, and other methods that have been passed down, and thought to find his own way

-Buddha DOES NOT refer to himself as a God, nor did he intend to be worshipped as one.

-"The Buddha" is a term meaning "Enlightened One". Buddha is not a god, nor has he identified as one...he simply claims enlightenment, knowledge and oneness that any of us can achieve....

-He recognized no social groups, no differences, he did not distinguish between "saved and sinner", between "infidel and beleiver", between "rich and poor" and most important of all, he did not see anyone as "worthy or unworthy" like every other religion before and since has......

The Teachings

1)The Path to Liberation is a journey to Nirvana Buddha shows the way, but it is a path we must find and walk alone. "The Freedom from Thought allowed by the Buddha is unheard of anywhere else in the history of religions"

This FREEDOM is necessary because according to the Buddha, man's emancipation depends on his or her own realization of the Truth, and NOT on the benevolent grace of a god or any external power as a reward for obedient or good behavior.

2)LOVE- according to the Buddha, Love is something we all can experience and possess. It is NOT defined by any religion. Love is NOT Buddhist, it is not Jewish, it is not Hindu, it is not Christian, it is not any religion or human construct. It is universal, it is something we are all entitled to and have access to.

3)The Root of all All Evil is Ignorance and False Views...according to the Buddha, evil is any thought or action that aims at hurting another person or causing conflict/disunity between people... That simple. There is no strict moral guideline, or "list of sins" that the Buddha puts forth...we all know when we have or when we aim to hurt another person or cause conflict, and that in itself is the evil we create....

Ignorance and False Views on other people and other cultures are what causes prejudices, and the predisposition to evil.

.....................................................................................................

The Four Noble Truths

I. Dukkha - The Noble Truth of Suffering

Life is Suffering. Unfortunately, that is the reality we must face. There has always been suffering, in Humans and Animals alike, and there may very well always be.....if it is not caused by ourselves, it is caused by nature, circumstance, accident, etc. It is not entirely avoidable. WE can only try and stop our own contributions to another's suffering, but we cannot end suffering, because it is a part of Life.

II. Samudaya - The Arising of Dukkha or The Noble Truth of Desire

The Thirst which produces re-existance and re-becoming is Samudaya...or Desire. Desire is what essentially causes suffering. Desire is what promotes Samsara

Samsara is the cycle of birth and re-birth. It is not quite Transmigation, as Transmigration requires a soul, and Buddha did not beleive in the concept of the soul (save that for later), and it is not quite Reincarnation since Reincarnation means the transmigration from one human body to another. In Samsara, you can return as a plant, an insect, or parts of you can exist in more than one form of life...point is, you continue existing for as long as you keep clinging to life....

As long as we Desire, we will always be stuck....we will continue birth and rebirth, and continue to exist in Life which contains Dukkha (suffering).....

III. Nirohda- The Noble Truth that Desire must End

There is Emancipation from Suffering, freedom from the continuity of Dukkha...it is the release of Desire, and the abandonment of the Ego or Self....

Buddha taught that we should not see ourselves as Individuals separate from one another...he taught that we are all one, only separated by our unique perceptions and conciousnesses

The Ego or Self is what keeps us away from Nirvana. Desire is what keeps us in Samsara, and Ego is what promotes Desire. The concept of Self (as separate from all others) is what keeps us disunified and at constant longing.

IV. Magga- The Eightfold path

A path which leads us closer to Nirvana..a path which helps us ease the suffering of Samsara. It is Eight ways of living, eight life choices we make to improve the quality of life for ourselves and others, to make Samsara more livable for we who are stuck in it:

1) Right Speech
2) Right Actions
3) Right Livelihood
4) Right Exercise
5) Right Awareness/Mindfulness
6) Right Concentration
7) Right Thoughts
8) Right Understanding

....................................................................................................

The Five Aggregates - the five aggregates are the sumation of conciousness and life...Buddha taught that there is no "soul". No enduring substance that we carry after death. Well, then how can we be re born without a soul ? How can we be in a cycle of death and rebirth, when there is no enduring substance ? Surely our bodies die and rot, don't they ?

Well, as contradicting as it definately sounds... the answer is quite simple. We need to get rid of this notion of SELF....the SELF has no enduring substance. The EGO dies when you die. Your identity dies every life.....and a new identity or ego is born.

Still confused ?

Listen up....Buddha taught that all Life is One. We as Human Beings are not better than the animals, or the plants. I am not better than you, you are not better than me. I AM YOU...YOU ARE ME....we ARE THIS WORLD..the WORLD IS US.....

This thing that we label as "Self" is just a conciousness or perception...not a reality.

That is why we and everything is this world is deserving of Love and Respect, because to hurt another is to hurt yourself.

Life is not the experience of the soul, it is the development of the Five Aggregates:

1) Matter- matter and energy, what the universe and everything in it is composed of. This creates our physical make up.

2) Sensation- simply a response to matter, an experience of matter and energy

3) Perceptions- our unique and collected intepretations of matter and sensation

4) Mental Formations- thoughts, opinions, influences, biases, imagination, identifications of each other and all things

5) Conciousness- the actual experience of life, the awareness of the world, the existance itself

According to the Buddha, we delude ourselves when we identify our bodies and minds as "self"...he taught the mind is simply a compacity, not an entity....the body the same.

While some conciousness are more advanced than others, due to experience or physical capacity, all life is essentially the same (equal). Just because you are smarter than a dog, does not make you his or her superior. He or she has a conciousness, just like you do, and is deserving of the same respect and compassion you are entitled to.

......................................................................................................

Nirvana

The most difficult concept to explain about Buddhism is the concept of Nirvana, the opposite of Samsara.

While Samsara is the cycle of birth and rebirth, Nirvana is the end of that cycle. Nirvana is essentially self-extinction. No, not suicide....for suicide would still cause a rebirth and another journey through the cycle.

Nirvana is the end of the self, the end of desire. Nirvana is oneness. No longer being an individual entity, no longer subject to limits and suffering, and the illusion of individual attainment.

It is not easy to explain in mere words. The concept defies all traditional concepts of "afterlife". There is no reward or punishment with Nirvana....no diety punishes you, we only punish ourselves and each other. Punishment is a human construct, for nature does not practice punishment, so why should "the divine" ?

Nirvana is not reward or punishment, simply the elimination of the limits that exist in Samsara.

Although Nirvana is said to be a state of "self exctinction", it is still a state of existance. The most peaceful existance, the most true form of unity...

The problem that so many people have with the concept of Nirvana, AND the concepts of Reincarnation or any cycle of transmigration is that we lose the self, and that we may not see our families after this life is done.

The comfort of the mainstream beleif in Heaven and Hell is that we will one day see our loved ones again afted death, and that those who have done us harm will be punished.

If heaven and hell do not exist, then we are forced to wondor and worry where does our family end up, and do we ever see them again after we die ?

This is because we value our family (or loved ones) much more than we value strangers and people we do not know. We especially value them more than we value people who have done us great harm.

If we could train ourselves to look at ALL PEOPLE as our family, as all people of infinite value, regardless of who or what they are, and all people as deserving of Love and Happiness, then we should have no problem with Nirvana.

Nirvana forces us to value others as much as we would value our family, because for all you know, in all your millenia being stuck in Samsara, you may have had family members allll over the damn world (and perhaps even beyond this world)

Also, the beleif that anyone deserves eternal punishment is a beleif that Buddha has shunned from his teachings. We all deserve peace, we all deserve freedom from suffering, even the most wretched of us do....but we MUST FIND A WAY OUT OURSELVES !

NO ONE IS GOING TO FREE US.....ONLY WE CAN DO THAT !

If you enact and relish in evil, then only you can get yourself out of that mode..whether it be in this life or another life, only you can free yourself from this.

No one, no other being, no other entity, no one is going to do this for you.

Doubt everything. Find your own light.

-Last words of Gotama Buddha, in Theravada tradition

I don't understand the point to this thread.