Tag: Pali

Neo-Nazi Ukraine: The NOT So Strange Case of Shamil “The White!”! (25.4.2023)

And then we come to the elephant in room (no pun intended). Oddly, contrary to the reasoning of the ‘Track A Nazi Merc’ author – ‘Shamil’ might well be an Indian ‘Aryan’ (Sanskrit for ‘noble’) whilst simultaneously remaining ‘outside’ of the Hitlerite definition of the term (the former is thousands of years old whilst the latter only dates from the 1920s). The term ‘Aryan’ and ‘Arhat’, etc, are ancient Sanskrit and Pali terms found within Hinduism and Buddhism. Thousands of years ago, light-skinned outsiders migrated into North India – displacing the dark-skinned local inhabitants – pushing the toward the South (these people now form the ‘Dravidian’ population). Most of what is today considered ‘Indian’ culture derives from the ‘integration’ of these two bodies of cultural distinctiveness (including the ‘colour-based’ Caste-system which was supposedly ‘abolished’ in 1947 – but continues unabated to this day)

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Defining ‘Emptiness’ (Sunnata) and ‘Nothingness’ (Akincanna)! (5.2.2023) 

What does this mean? Dull nothingness (akincanna) is a thought form with a non-descript content. In other words, a thought is generated which is defined by the usual boundaries and parameters that constitute the average structured ‘thought’ form – but the meditator misunderstands this ‘non-descript’ content and mistakenly grasps it as being the empty mind ground. The trap here is that a manifest ‘thought’ (and stream of thought) is masquerading as the psychic fabric from which all structured thought arises – and which pre-exists all thought. This state is mistaken as complete and perfect enlightenment and those trapped within it start misleading others down the wrong path.

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Transcending Budhha

Early Buddhism: How the Buddha ‘Rejected’ the Treasure-Seekers!

Most lay-people, however, practice Buddhism whilst being married, having children and holding-down a job. Even so, and despite all the extra entanglements and barriers of commitment, the Buddha still stated that lay-people, if devoted to their practice, can still realise enlightenment, even though it is not an easy task. A male lay-follower of the Buddha is referred to as an ‘Upasaka’, and a female practitioner as an ‘Upasika’.  These two terms refer to ‘lay’ practitioners that sit near to the Buddha (or his monastics) and ‘listen’ carefully (and with respect) to the Dhamma instruction being explained. These ‘lay’ practitioners then go back to their homes and carefully recall (and record) the Dhamma lesson which they put into their daily practice. However, the crux of this article is about two other categories of ‘lay’ person explained by the Buddha in his Suttas, but which are not often mentioned within Western discourse. This means that the Buddha actually explained ‘six’ (6) categories of human-beings in his Suttas – with four referring to his followers – and two to ‘non-believers’. Who are these ‘non-believers’, and why did the Buddha bother to explain their presence?

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Brushing Away Capitalist Greed!

UK: Buddhist Concept of ‘Bahujana’! (20.2.2020)

The Buddha believed that his ‘Dhamma’ was the answer to all of the suffering experienced by humanity, and like any revolutionary medicine, he instructed his followers to ‘spread’ the teaching (freely) far and wide! The Pali Suttas mention enlightened laypeople – both male and female – with the Buddha stating that there is no difference in essence between a monk and a nun, and a layperson. The concept of ‘Bahujana’ – according to Buddhaghosa’s interpretation – should be defined as the ‘unconverted masses’. Therefore, the ‘Bahujana’ are the multitudes of humanity (and other life forms) which have not yet come into contact with the ‘Dhamma’, listened to its teachings or had a chance to put its methods into practice. The ‘Bahujana’ are ignorant of the ‘Dhamma’, and out of compassion, the Buddha ordered his followers to travel in all directions to spread his teachings to as many people as possible! Buddhist philosophy, therefore, is not ‘elitist’ and does not support clannishness, one-sided practice, or the exclusion of others. Buddhism also rejects all types of fanaticism and extremism a being manifestations of greed, hatred and delusion. Furthermore, from a close reading of the Buddhist Suttas it is clear that the Buddha was of the opinion that his teachings would only find fulfilment when voluntarily accepted by the ‘Bahujana’, who are to be convinced through logical argument and personal experience.

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