chiron je napisao/la:Venerable Tulku Urgyen Rinpoche's instructions immediately brought immense peace to Guru Ratnashri..."
chiron je napisao/la:...words used
commonly in both Hinduism and Buddhism do not mean the same thing...
chiron je napisao/la:First of all, in the Hindu context, we always find the theory that if illusion is removed, Brahman will reveal. Thus, samsara is illusion and Brahman is the only thing behind samsara, or is the base of the samsara, that truly exists. Only when the illusion-samsara vanishes,
the Non-dual Brahman manifests. However, in the Buddhist context, illusion is not removed but rather seen as knowledge itself - or is transformed into knowledge. And this knowledge is not something that is the support or base of samsara. It is the knowledge of the true mode of existence of samsara itself. And furthermore, samsara is not an illusion which will vanish and only the Brahman will remain. In Buddhism, samsara is interdependently arisen (pratityasamutpann), like all illusions. So it is only like an illusion and cannot end. What ends is the wrong experience of experiencing it as really existing (skt. svabhava siddha). The knowledge (Gyana), that is synonymous with liberation, is not of an eternal, unchanging Brahman beyond samsara, but rather of the true mode of existence of samsara itself.
chiron je napisao/la:Although both experiences are called non-dual, here too, they mean two different things. Non-dual (advaita) in the Hindu context means non-existence of the second (divitiyam nasti). There is no second substance except the Brahman; it is the only thing that exists. This should be called Monism rather than Non-dualism. The phrase 'eka vastu vada' (one thingism) would be close to 'advaita'. However, Buddhism usually uses 'advaya' (only sometimes is advaita used). Here, it means 'not two', i.e..
chiron je napisao/la:There are two traditions of explaining 'advaya' in Buddhism. One is called the Vast Lineage (skt. Vaipulay parampara) of Asanga-Vasubandyhu. This is based on the 'Five Works' of Maitreya that emphasizes subject-object (skt. grahaka-grahya) duality. But unlike the various forms of Vedanta, they neither merge into one whole, nor does the grasper (subject) vanishes, and the illusion and only the eternal grasper remains. Here, they are found to be untenable from the very beginning. What remains is emptiness. This system had many great teachers like Dingnaga-Dharmakirti.
chiron je napisao/la:Any Buddhist hermeneutics must be based on one of these hermeneutics or their various branches like ‘Sakara Yogachara’, ‘Nirakara Yogachara’, ‘Yogachara’, ‘Sautrantic Madhyamik’, ‘Prasangic Madhyamika’, and ‘Svatantric Madhyamika’, etc. Just because one understands Sanskrit or Tibetan, one cannot interpret the ‘Sastras’ (texts) as one likes, giving straightforward meanings to them. Any interpretation must belong to, or be in conformity with one of these hermeneutical methodologies.
Otherwise, it becomes one's own private idea of what these texts are
teaching. That is why many Hindu scholars have misinterpreted the
Buddhist texts and claimed that they are teaching the same thing found
in the Hindu texts. But it is even more unfortunate that even so-called
Buddhist scholars or those who are favorable to Buddhism, have not
studied under any lineage masters belonging to any of the above
hermeneutics, and have interpreted the texts simply on the basis of
understanding the Sanskrit language. Such interpretations are personal
ideas and not true Buddhist hermeneutics, and if analyzed, one will
find many contradiction and inconsistencies.
Evo jednog vrlo tipicnog primjera iz shaktizma: | |
http://www.shambhavi-yogini.com/ Zanimljiv link o knjigama i djelovanju Shambavii yogini, suvremene indijske predstavnice shaktizma (kulta Boginje). Temeljno tantricko ucenje da je svijet ispoljenje Vrhunske sustine shaktizam izrazava kroz ucenje o preobrazbi Boginje u razlicita ispoljenja svijeta. "The Devi is twofold in her aspect as Saguna or Nirguna, with or without qualities. The Goddess, as Supreme Absolute Brahman, can be expressed with form and attributes in the manifest realm (Saguna) or without form in the unmanifest (Nirguna). Saguna Devi, we could say, is Prakriti or Lakshmi, while Kali is Nirguna Devi. Since Kali, the Dark Goddess is the formless Nirguna Devi, she is usually the most unapproachable and unfathomable of the Goddesses." Drugim rijecima, u duhu nase rasprave, za shakta tantrike je ispoljeni svijet sa svim svojim pojavama i odnosima (saguna) nista drugo nego izrazav Vrhunske duhovne sustine i znanja... naravno, za onoga/onu koji to mogu prepoznati, razotkriti. To je posve drugacije stajaliste od vedante, koja bi rekla da je svijet laz i obmana, te dok se ta obmana ne dokine, ne moze se vidjeti prava priroda Stvarnosti koja je neipoljena (nirguna). Za tzv. hinduisticke tantrike su jednako ispoljeni (saguna) i neispoljeni (nirguna) Bitak (Bog/inja) jednako stvarni i istiniti. Sama sustina znanja. Mozda grijesim, ali mi se neodoljivo cini da je to (ako ne posve ista, onda...) barem slicna postavka o kakvoj govore i tantricki buddhisti u svojem poricanju vedante. |