/lounge/ - Lounge

>dukkha
Quack quack lol

put down the meth pipe

Anitya, anatman and dukkha are truth. I doubt nirvana though

>>111161
>>111162
Pali is such a ridiculous language, entirely made up by monks thousands of years ago in an attempt to distinguish it from Sanskrit. However it ultimately just looks like retarded Sanskrit. Linguistics aside though, Theravadins are onto something, maybe

>>111163
Whoever there may be with a breath of life, trapped by greed for so long in sansāra, may they be free of fear and attachment without exception.

Those who are seen or unseen, those dwelling far or near, those born as well as those seeking birth, may all beings attain Nibbāna.

May no one deceive another and treat all like family. May they not wish each other harm, and by seeing the unfruitful nature of this world, may they be free of suffering.

Just as a mother would protect her only child with her life, may this protection affect all beings on an equal footing.

May all cultivate loving-kindness towards every being equally, those who live above, below, or across. May all be unhindered and without hate.

>>111171
Great attitude. A truly rational take on samsara

>>111171
To what degree is attachment to my wife, child and home holding me back from escaping Samara?

>>111133
You called?

>>111186
There's an endless list of problems with Christianity. First, the essense of the religion is that a magic man will return one day and magic away all the evil magically. This creates passive two-more-weeks retards. Second, Jesus has never actually saved anyone. The world is still full of sin and death. Why did Jesus die? Everything is identical before and after he died
>he defeated death, and died for our sins, so that all may have eternal life
Everyone still sins. Everyone dies. All Christians I know rot in the ground just like everyone else. Jesus accomplished literally nothing and his followers sacrifice their only life in pursuit of a lie

Compare this to the Buddha who very clearly says that no one is coming to save you, only you can save yourself

>>111192
>This creates passive two-more-weeks retards
Most of the problems secularists have with christianity is that it's followers don't actually practice the religion. The NT talks much about being moral and living life DESPITE the fact that Jesus may come back at any moment.
>Jesus has never actually saved anyone. The world is still full of sin and death. Why did Jesus die? Everything is identical before and after he died
You're complaining about something that YOU want from christianity. You think that's how the religion should work, but Jesus was a spiritualist, not a pragmatist. He never said that his sacrifice would physically alter the world, he said that it would spiritually alter the world. (In all fairness his did claim that EVENTUALLY he would physically alter the world).
>Everyone still sins. Everyone dies. All Christians I know rot in the ground just like everyone else. Jesus accomplished literally nothing and his followers sacrifice their only life in pursuit of a lie
We'll see. I'm not willing to forgo the idea of a christian afterlife just because 2k years have passed. In the bible, miracles are hundreds or thousands of years apart. The timeline is not completely out of line yet. I'm not retarded though. I understand that if 4k or 6k years have passed since his resurrection, that would be a bit more suspicious. But how do I know Jesus isn't purposefully letting planet earth run out of resources and fall apart before he comes back to save everyone?

>>111133
420 is legal in 24 states wheee

>>111187
I used your script. Thanks for the help. I should warn you that it took me another 30 mins of troubleshooting to learn that my video files were left in the old folder.

>>111195
>The NT talks much about being moral and living life DESPITE the fact that Jesus may come back at any moment
Christian morality is Satanic though. In the Sermon on the Mount Jesus literally told his followers to "resist not evil" and to be kind, even generous, to their abusers. He also recommended not planning for the future at all. You really should read the Sermon on the Mount. It's basically his first teaching scene in the Bible

>Most of the problems secularists have with christianity is that it's followers don't actually practice the religion
The issue with Christians is they think that they have already won and therefore nothing really matters. Faith alone has saved them already

>You're complaining about something that YOU want from christianity. You think that's how the religion should work, but Jesus was a spiritualist, not a pragmatist
Jesus claimed to defeat both sin and death, yet both remain. It's that simple

>how do I know Jesus isn't purposefully letting planet earth run out of resources and fall apart before he comes back to save everyone?
I personally know Christians that litter because one day Jesus will return and "make this world a paradise"

>>111256
All of these Pali words are completely unnecessary. They make your chart unreadable

Friendly reminder that no one in the history of the world ever spoke Pali. Even most (all?) Theravadin monks couldn't read it until western linguists taught them how
>Theravadins spent more than 1000 years illiterate, not meditating because they forgot how, and merely chanting lines in a language they could't understanding because they think it's magic
>this is why Mahayanists called them "hearers" ie shravakas in their own texts, because all they evet did was chant and hear magic words from the Pali Canon

"Whenever you want to do an act with speech, you should reflect on it: 'These words I want to speak—would they lead to self-harm, to the affliction of others, or to both? Would it be unskillful speech, with painful consequences, hurtful results?' If, on reflection, you know that it would lead to self-harm, to the affliction of others, or to both; it would be unskillful speech with painful consequences, hurtful results, then anything you would say of that sort is absolutely unfit for you. But if on reflection you know that it would not cause affliction... it would be skillful, moral speech with pleasant consequences and happiness as its result, then anything of that sort is fit for you to say.

"While you are doing an act with speech, you should reflect on it: 'These words I am speaking—are they leading to self-harm, to the affliction of others, or to both? Is it unskillful speech, with painful consequences, hurtful results?' If, on reflection, you know that it is leading to self-harm, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue speaking.

"Having done an act with speech, you should reflect on it: 'These words I have spoke—did they lead to self-harm, to the affliction of others, or to both? Was it unskillful speech, with painful consequences, hurtful results?' If, on reflection, you know that it led to self-harm, to the affliction of others, or to both; it was unskillful speech with painful consequences and hurtful results: then you should confess it, reveal it, clarify such a deed to the Teacher or a sensible spiritual companion. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was skillful, moral speech with pleasant consequences and happiness as its result, then you should stay mentally refreshed & joyful, training day & night in skillful qualities."

>>111267
You can't translate most Pali terms into any other language. You don't learn Pali, you don't reach nibbana, because you miss the critical meanings that can't be translated.

>>111728
You're joking. It's all just retarded Sanskrit
>Nibbana = Nirvana
>Viñññna (lol) = Vijñana
It's all like this

>>111727
Pali Canon is good stuff, despite the silly language

The following chart illustrates the problem of word-for-word translations of suttas, especially when applied to those in short utterance (uddesa) form which lead to all sorts of misunderstandings! Most of us need niddēsa (brief descriptions) or the paṭiniddēsa (detailed explanations) form, which require understanding many terms that cannot be translated into other languages in a single word and even a short phrase only scratches the surface -- for example, anicca as "impermanence" vs "we cannot maintain anything to our satisfaction in the long run" (na + icca or nicca; negation of icca or nicca = liking, expectation; we expect our efforts to bear fruit and get lasting happiness that way, we would like not to get diseased and would like not to die, but the Buddha told us every aspect of existence -- including "our" bodies and minds -- has the anicca nature: we suffer when we cannot get or keep what we desire and suffer when we can't stay away from what we don't want in the wrong view or mistaken belief [micchā diṭṭhi] that there is something, somewhere, with nicca nature) and anatta as "no-self" when (while one aspect of it is there is no unchanging, everlasting essence like a soul or atma as opposed to a given beginningless lifestream of five aggregates that keeps evolving according to the principle of cause-and-effect) it's really saying "there is no refugee anywhere in the world" and "becoming helpless in the rebirth process, especially when reborn in the four lower realms which one INEVITABLY WILL in the long run until at the very least stream-entry" (na + atta; negation of atta = beneficial, meaningful, refugee, with essence). And now you see in this self-demonstrating post why word-for-word translations keep one from Nibbāna!

Buddha got enlightened by sitting under a tree. Just find a good tree, bro.

Verses of the Elder Sumedhā


In the city of Mantāvatī,
of king Koñca and his main queen-consort,
she was the daughter Sumedhā,
confident in those complying with the Teaching.

Virtuous, eloquent,
very learned, and disciplined in the teaching of the Buddha.
She approached her mother and father and said:
"Both of you, listen!

I seek the joy of Nirvana,
as all states of existence - even divine - are temporary.
Sensual pleasures are worthless without fail:
they bring little satisfaction, and much distress.

Fools become infatuated with sensual pleasures
that are bitter like snake-poison.
They are consigned to hell for long periods of time,
where they experience injury and pain.

Those who have done evil deeds feel sorrow
in their state of downfall, where they constantly do even more evil.
Unrestrained with body, speech,
and mind,

lacking wisdom,
not intending to stop the arising of suffering,
and not knowing the teachings,
such fools do not recognize the Noble Truths.

Mother, most people do not understand
the truths superbly taught by the Buddha.
They are delighted with states of existence,
they long for rebirth as Devas.

But rebirth as a Deva
is a finite and temporary state of existence.
Fools are not frightened
of being born again and again.

From the four places of downfall,
it is hard to obtain the two higher destinations.
For one gone to a place of downfall,
there is no going forth in the hell realms.

The two of you should allow me
to go forth in the doctrine of the one who has ten powers.
Living at ease, I would be able to strive
for the abandoning of birth and death.

How can there be delight in a state of existence
with a worthless body devoid of substance?
Allow me to go forth,
so that I may bring an end to the craving for existence.

One who is distant from the arising of the Buddhas
has no opportunity.
I will not spoil the virtues of the spiritual life,
for the rest of my life."

Then Sumedhā said to her parents:
"I will not take food
from a householder,
I will be overtaken by death."

Distressed, her mother and father cry,
completely overpowered.
Together they try to convince her,
while she is lying on the floor of the palace.

"Rise up little child, what is this sadness?
You are engaged to be married in Vāraṇavatī.
King Anīkaratta is handsome
and you have been given to him.

You will become chief queen-consort,
the wife of king Anīkaratta.
Holding precepts, keeping celibacy,
life as an outcast— these are difficult to do, little child.

As a queen you will have authority, wealth, sovereignty,
fortune, and pleasure.
You are a young lady, enjoy sensual pleasures!
Get married, child!"

Then Sumedhā replied:
"Who would want such a worthless state of existence?
Either I will go forth,
or I will die, but I will not marry.

What is this impure putrid body,
a dreadful corpse with a tainted smell?
Who would want to enter
this oozing skin-bag full of impurities?

What do they know about this
disgusting thing plastered in flesh and blood,
a corpse which will be given as food
to worms and birds?

Before long it will be taken to the cemetery,
a body deprived of consciousness,
left there like a discarded log,
by disgusted relatives.

Thrown away in the cemetery,
it becomes food for others.
Even one's own mother and father are disgusted and go bathe themselves—
what can be expected from everyone else?

Hanging on to this worthless corpse,
bones bound together by tendons
in this putrid body
full of excrement and saliva.

One who dismembered it,
bringing the internal parts out,
would not be able to endure its smell—
even their own mother would be disgusted.

The khandhas, elements, and sense domains,
are conditioned, rooted in birth, suffering.
Pondering wisely,
why would I wish to marry?

If, day after day three hundred spears
would constantly attack the body,
a hundred years of this torment
would be good if then there was the end of suffering.

I would consent to this torment,
as would anyone who has heard the Teacher’s words:
‘Long is the cycle of birth and death
for those who are slain again and again.’

Among Devas and among humans,
among animals and among asuras,
among petas and in the hell realms,
no limit to torment is seen.

There is much torment in the hell realms,
for those who are oppressed in the lower realms.
Even among the Devas there is no safety,
and no happiness higher than Nirvana.

Those who have attained Nirvana,
committed to the words of the one who has ten powers;
Living at ease, they strive
to abandon birth and death.

Today, father, I will leave behind
this worthless wealth.
I am disenchanted with sensual pleasures,
I am at peace because I have renounced sensuality; it has been made like a palm-stump."

As she said this to her father,
Anīkaratta, to whom she had been engaged to be married,
approached Vāraṇavatī
at the time arranged for the wedding.

Then Sumedhā cut off her thick, soft, dark hair
with a sword,
closed the palace,
and entered the first Jhāna.

(1/2)

>>112022

She had already entered it,
when Anīkaratta came to the town.
Then in the palace, Sumedhā
cultivated well the perception of impermanence.

As she fixed the mind intently on this,
Anīkaratta quickly ascended.
With limbs adorned with gold and gems,
in añjali, he implored Sumedhā:

"As a queen there is authority, wealth, sovereignty,
fortune, and pleasure.
You are a young lady, enjoy sensual pleasures!
Sensual pleasures are difficult to obtain in this world!

Royalty has been handed over to you:
enjoy wealth, give gifts!
Do not be down-hearted,
your mother and father are suffering."

Sumedhā, who had no need for sensual pleasures
and was free of delusion, said to him:
"Do not delight in sensual pleasures!
Look at the drawbacks of sensual pleasures!

Mandhātā, king of four islands,
embraced the path of enjoying sensuality.
He died unsatisfied,
not with desires fulfilled.

Even if the seven kinds of gems were to pour down from the sky
like rain in all ten directions,
not even then would there be satisfaction in sensual pleasures:
human beings die unsatisfied.

Sensual pleasures are like a knife on a butcher’s block,
sensual pleasures are like a snake’s head.
They burn like a torch,
they resemble a skeleton.

Sensual pleasures are impermanent, unstable,
much suffering, highly poisonous;
A heated iron ball,
the root of calamity, resulting in suffering.

Sensual pleasures are like tree-fruit,
like a piece of meat, they are suffering;
Sensual pleasures are deceitful as a dream,
like borrowed goods.

Sensual pleasures are like the stake of a spear,
a disease, an abscess, a calamity, an affliction.
Like a fire pit,
the root of calamity, fear, and distruction.

In this way sensual pleasures have been declared to bring much suffering,
and to be obstructive.
Go, not to me, but to the Buddha!
My own confidence is in him.

What can another do for me,
when their own head is on fire?
When one is bound by birth and death,
one should strive for its end."

After she opened the door,
and saw mother, father, and Anīkaratta
sitting down on the ground crying,
she said:

"Long is the cycle of birth and death for fools,
they cry again and again,
without beginning or end for the death of the father,
the death of the brother, and one’s own death.

Tears, mother’s milk, blood,
you move along in the cycle of birth and death without beginning or end.
Bear in mind the pile of bones
of all these sentient beings going through one life after the other.

Bear in mind that all the tears, mother milk, and blood
could fill the four oceans.
Bear in mind the pile of bones of one world cycle,
would be just as abundant.

Saṃsaric existence is without beginning or end,
as vast as the land of Jampudīpa.
Even if the earth was made into little balls the size of a jujube seed,
it still would not add up to all the mothers among mothers.

Bear in mind all the grass, wood, branches, and foliage,
carried along since beginningless time.
Even if they were made into twigs each only the size of four fingers,
they would still not add up to all of fathers among fathers.

Bear in mind the one-eyed turtle in the eastern sea,
and, far away, a block of wood with a hole in it;
the chance of gaining a human rebirth
is like the chance of putting one’s head through that hole.

Bear in mind the form of this miserable body,
without any substance, like a lump of foam.
See the khandhas as impermanent,
bear in mind that there is much agony in hell.

Bear in mind those filling up the cemetery,
again and again, in all those lives.
Bear in mind the danger of crocodiles,
and bear in mind the four truths.

Knowing about the deathless,
why would you indulge in the five bitter drinks?
For all delight in sensual pleasures,
is more bitter than the five bitter drinks.

Knowing about the deathless,
why would you set yourself on fire with sensual pleasures?
For all delight in sensual pleasures
is burning, boiling, trembling, aglow.

When one can be without enmity,
why would you want the many enemies that come with sensual pleasures?
Like rulers, fires, thieves, and other unpleasant things,
sensual pleasures are common and bring many enemies.

Knowing freedom,
why would you want the imprisonment of sensual pleasures?
For sensual pleasures are undesirable
and result in the suffering of imprisonment.

As a blazing grass torch
burns one who holds it and does not let it go,
sensual pleasures are like a torch:
they burn the one who does not let go of them.

Do not renounce abundant happiness
for the sake of the minute happiness of sensual pleasure.
Do not be like the fish who swallows the hook,
and is then slain.

One should willingly train oneself in regards to sensual pleasures.
You are like a dog bound by a chain:
sensual pleasures will attack you
like hungry savages would a dog.

Yoked to sensual pleasure,
you will experience unlimited suffering,
and much mental distress.
Give up these unstable sensual pleasures!

When there is the undecaying,
why would you want sensual pleasures, which are subject to decay?
All rebirths in all places are
seized by death and sickness.

This is non-decay, this is non-death,
this is non-decay and non-death, the path of sorrowlessness.
Without enmity, unobstructed,
unfaltering, fearless, not afflicted.

Attained by many,
the deathless state even today can be obtained in this way:
it is possible by whomever wisely commits themselves,
but not without striving."

Thus spoke Sumedhā,
without desire for any conditioned things.
Teaching Anīkaratta in this way,
Sumedhā threw her hair on the ground.

Anīkaratta stood up and,
with hands in añjali, implored her father:
"Set free Sumedhā,
to go forth for liberation and seeking truth."

Released by mother and father,
she went forth, leaving behind fear and sorrow.
She realized the six special knowledges,
the highest fruit for one who is training.

Wonderful and extraordinary
was the Nirvana of the princess.
This is a story of some of her past lives
that was explained near the end of her life:

"In the Buddha Koṇāgamana’s time,
in a new settlement in the Saṅgha’s park,
myself and three friends,
gave the gift of a monastic dwelling.

Ten times, a hundred times,
hundred and hundreds of times,
I was born as a Deva,
not to mention among humans.

When we were amongst the devas we had great psychic power,
not to mention among humans.
I was a queen of seven jewels,
a woman like a jewel.

This is the cause, the origin,
and root of my acceptance of the teachings.
That was my first contact,
enjoying the Dhamma and Nirvana.

This is how they act, those who have faith
in the words of superior wisdom.
They are disenchanted with states of existence,
and after becoming disenchanted, they become dispassionate."

Thus Sumedhā the Elder spoke these verses.

>>112022
>>112023
Nirvana strikes me as a cope. A human cannot change gravity no matter their mindset. The jhanas are just the altering of brain-waves plus sensory deprivation. To think oneself capable of escaping samsara due to meditation is delusion

Furthermore, if nirvana is a state to be attained, then it is conditioned and therefore temporary. If nirvana is unconditioned, then it is already present here and now, in all conditions, therefore renunciation would be a mark of delusion. What needs be renounced to attain the ever-present? Fundamentally this would mean that samsara is nirvana and that there is no fruitive difference between entering states of jhana and gooning to anime women- except perhaps that one is a fool that knows himself a fool, and the other is a fool that thinks himself a holy man

>>112024
Nirvana really just means a mind that is free the perpetual stress and depression that comes from misperception that there's happiness somewhere to be found in the world (mostly sense-pleasures). It's the most ordinary state of being one can be, WE'RE the weird ones. In ignorance of the fact that nothing can be maintained to one's satisfaction in the long run most of us emotionally attach to such things, even to the sense of self, and blindly do all sorts of things that bring harm to ourselves and others in pursuit of fleeting cheap thrills which just compounds the issue in a vicious circle that is never escaped except via attaining nirvana.

>>112035
thats not what nirvana is, nirvana is a rock band

>>112035
>misperception that there's happiness somewhere to be found in the world (mostly sense-pleasures)
Happiness is found in the world. Suffering and happiness create each other, just as tall and short create one another. Also, what's wrong with sensory pleasures? Yes they're temporary, but so what?

>In ignorance of the fact that nothing can be maintained to one's satisfaction in the long run
One can enjoy without clinging. This seems common sense to me. Most animals out there enjoy X while they have it and don't cling after X is gone. It's pretty common in humans as well. For example, most people don't go to movies and expect a life-changing, permanent experience. They expect two hours of entertainment. Delusion and ignorance are near universally the causes of human suffering, but not all actions are rooted in these

>[We the ignorant] blindly do all sorts of things that bring harm to ourselves and others in pursuit of fleeting cheap thrills
Actions which result in suffering are unskillful, however not all actions result in suffering. Many actions result in joy, health, and prosperity. It's all temporary of course, but all things are temporary

As just one example, actions performed in the spirit of the brahmaviharas in general lead to happiness if wisely applied

>>112045
tldr wordsalad pseud shit though probably

I made this for you, my Buddhist companion

Numbered Discourses 8.10
1. Love

Trash


At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Now at that time the mendicants accused a mendicant of an offense.
The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.

Then the Buddha said to the mendicants,
“Mendicants, throw this individual out!
Throw this individual out!
This individual should be shown the door.
Why should you be vexed by an outsider?

Take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.

Suppose in a growing field of barley some bad barley appeared, just useless trash.
Its roots, stem, and leaves would look just the same as the healthy barley.
That is, so long as the head doesn’t appear.
But when the head appears, they know that it’s
bad barley, just useless trash.
When they realize this they pull it up by the roots and throw it outside the field.
Why is that?
So that it doesn’t spoil the good barley.

In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.

Suppose that a large heap of grain is being winnowed. The grains that are firm and solid form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.
The owners take a broom and sweep them even further away.
Why is that?
So that it doesn’t spoil the good grain.
In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.

Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood,
where he’d knock various trees with the axe. The trees that were firm and solid made a cracking sound.
But the trees that were rotten inside, decomposing and decayed, made a thud.
He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well.
In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.

By living together, know that
they’re irritable, with corrupt wishes,
offensive, stubborn, and contemptuous,
jealous, stingy, and devious.

They speak to people with a voice
so smooth, just like an ascetic.
But they act in secret, with their bad views
and their lack of regard for others.

You should recognize them for what they are:
a creep and liar.
Then having gathered in harmony,
you should expel them.

Throw out the trash!
Get rid of the rubbish!
And sweep away the scraps—
they’re not ascetics, they just think they are.

When you’ve thrown out those of corrupt wishes,
of bad behavior and alms-resort,
dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
you’ll make an end of suffering.”

A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.

Numbered Discourses 5.55
6. Hindrances

Mother and Son


At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī,
as a monk and a nun.
They wanted to see each other often.
The mother wanted to see her son often,
and the son his mother.
Seeing each other often, they became close.
Being so close, they became intimate.
And being intimate, lust overcame them.
With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

"Mendicants, how could that futile man imagine that
a mother cannot lust for her son, or that a son cannot lust for his mother?
Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.
Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman.
They sorrow for a long time under the sway of a woman's sight.

Compared to the sound ... smell ... taste ... touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.
Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman.
They sorrow for a long time under the sway of a woman's touch.

When a woman walks, she occupies a man's mind.

When a woman stands ... sits ... lies down ... laughs ... speaks ... sings ... cries ... is injured, she occupies a man's mind. Even when a woman is dead, she occupies a man's mind.

For if anyone should be rightly called 'an all-round snare of Māra', it's ladies.

You might chat with someone who has knife in hand.
You might even chat with a goblin.
You might sit close by a viper,
whose bite would take your life.
But never should you chat
one on one with a lady.

They captivate the unmindful
with a glance and a smile.
Or scantily clad,
they speak charming words.
It's not good to sit with such a person,
even if she's injured or dead.

These five kinds of sensual stimulation
are apparent in a woman's body:
sights, sounds, tastes, smells,
and touches so delightful.

Those swept away by the flood of sensual pleasures,
not comprehending them,
are governed by transmigration—
time and destination, and life after life.

But those who fully understand sensual pleasures
live fearing nothing from any quarter.
They are those in the world who've crossed over,
having reached the ending of defilements."

>>112062
>>112063
tldr

>>112022
>>112023
Sumedha sounds mentally ill tbh famalam
>aaaaaa, the king wants to make me his queen
>he's a nice guy and the kingdom is doing well
>*chops her hair off*
>*goes to live as a homeless beggar*

And the reasoning for her mental torment and abandoning her family?
<Attained by many, the deathless state even today can be obtained in this way: it is possible by whomever wisely commits themselves, but not without striving.
<This is non-decay, this is non-death, this is non-decay and non-death, the path of sorrowlessness. Without enmity, unobstructed, unfaltering, fearless, not afflicted.
Lies she heard from a man in an orange robe. A mortal man that makes promises of eternity to strangers on the streetcorner

>>112063
>Those swept away by the flood of sensual pleasures, not comprehending them, are governed by transmigration— time and destination, and life after life.
<don't have sex or you'll keep reincarnating
This is really no different from Christians threatening hellfire. Fake problems, fake solutions. Snake oil salesmen

>>112068
that makes no sense

>>112069
The Buddha's entire argument for why sex bad is because it causes transmigration (ie reincarnation)

>>112071
the fuck are you babbling on about?

>>112071
Anon gets it. We're chained to the cycle of death-and-rebirth primarily because of craving for sex AND do the most immoral acts of body, speech, and thought in the strongest manifestations of greed, hate, and ignorance in pursuit of or lack thereof. Don't know if monastics entirely banning all forms of sexuality is because of the above, or if it's simply a lot easier to enter jhanic states while ALL sense-pleasures are suppressed (it's easier, though not necessary, to "burn the fetters" in a jhana), but it sure is a nice side benefit of pursuing disenchantment and dispassion for kama raga!

>>112076
your life sucks it doesnt mean life in general sucks, youre just shit

>>112076
Name one (1) thing wrong with kama raga

>>112072
Reincarnation doesn't happen if there isn't a vessel for a soul to move into. Although all that kind of does is shunt a soul into a lesser form by default but whatevs.

Does meditating make a headache go away? What if I accidentally piss myself while mediating?

>>112097
unfunny retarded shit

>>112097
magnesium supplement (i take 100mg magnesium glycinate every day, got rid of my chronic headaches, some ppl respond better to other magnesum compounds), or a regular strength tylenol if it's viral symptom

>>112094
Not wrong, but worthless. And only results in pain and death.

>>112115
>[Kama raga] only results in pain and death
What doesn't result in pain and death?

>>112116
>What doesn't result in pain and death?
Nirvana.

>>112117
Those who attain nirvana still suffer and die, like all other humans. Can you point me to a single man free of suffering and death?

>>112098
Butt hurt Pretentious medication fag detected....

>>112108
I don't have chronic headaches. I sent a mean email to my ex last night in the middle of the night and had some legal drugs and I don't have a headache anymore... burdhists and their medication propaganda can lick a chod

>>112121
me

>>112121
Nirvana means you cease being human, or any other being. You have overcome life and the world entirely. It doesn't mean annihilation, simply a mind completely free of all suffering as this mind creates no more causes, only is eternal.

>>112159
>Nirvana means you cease being human, or any other being. You have overcome life and the world entirely
Did the Buddha attain nirvana under the bodhi tree? Because he continued to walk around in a human body afterwards, until he eventually died as an old man from food poisoning, which was probably an unpleasant experience- and now his nirvana is gone because the conditions for it unraveled

>only [nirvana] is eternal
According to the scripture you posted from the Pali Canon >>112023 quote:
<Attained by many, the deathless state even today can be obtained in this way: it is possible by whomever wisely commits themselves, but not without striving
As you can see, according to Sumedha (and the Pali Canon) nirvana is "attained" by wise commitment, through "striving" (ie hard effort) even

If I work hard at my job and attain a promotion, then the promotion is temporary because it is conditioned. Like a sandcastle on the beach. Inevitibly erased by wind and water

Here >>112115 you called kama raga worthless because it leads to pain and death. Well the Buddha died from poisoning after attaining nirvana, so it too led to suffering and death- and now his attainment (nirvana) is gone

If something is worthless because it leads to suffering and death, then kama and nirvana are equally worthless

>>112163
May you not catch any thorns.

>>112164
Thorns are inevitable in the infinitude of samsara
also this is why Buddhism got wiped out in India btw, because they lost every debate to Shankara and the losers had to formally convert to the religion of the winner
credit to Buddhism for mostly stopping animal sacrifice there first

>>112166
Only ones who lost were the anariyas who were lost anyway.

>>112167
If a belief system isn't internally consistent and logical (at the very least) then it isn't worth engaging with. Why do you dogmatically follow something inconsistent and illogical?

>>112175
What's a belief system you consider internally consistent and logical ? Don't use math,logic,computing, not really belief systems

>>112190
There are no contradictions in Buddha Dhamma.

>>112263
>Nirvana is the unconditioned, undying state
>you must strive hard to attain it
(See >>112163)

>>112190
Original Daoism. Pratyabhijna Shaiva. Some Mahayana sects

>>112285
diarrhea

>>112285
Yes. Remove all causes and conditions and there will never again be any effects. This is a logical statement, or if something more metaphoric will resonate: "a splinter your thumb can be plucked out by use of another splinter".

And how do you remove all causes and conditions? By understanding the truth of suffering, the cause of suffering, that all future suffering can be stopped, and this future suffering is stopped by following the eightfold path. Easy to intellectually talk the talk, but monumentally difficult for nearly all of us to with wisdom walk the walk.

Don't waste your precious human birth with nitpicking and wordy warfare. Work out your salvation with diligence NOW. Both the scientific method and the Kālāma Sutta (AN 3:66) are highly useful guides and toolsets to light your way to freedom from doubt and sorrow. You got this. We're all gonna make it.

>>112297
>Remove all causes and conditions and there will never again be any effects
If nirvana requires conditions to arise, then it is not unconditioned, and thus temporary

The act of removing causes and conditions is itself an action that produces more causes and conditions. In this infinite universe it is impossible for any action to escape causality. Causes and conditions endlessly birth another

>And how do you remove all causes and conditions? By understanding
Knowledge does not change reality. This is magical thinking. Knowledge may change one's perception of reality, but it doesn't change reality itself

>Don't waste your precious human birth with nitpicking and wordy warfare. Work out your salvation with diligence NOW
I am exactly where I need to be. There is nothing beyond this that requires my attention or presence. To reject this for some mystical beyond is to exchange a bird in the hand for two in the bush