佛法-一條法則,兩條道路?


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我正在與另一種信仰的追隨者進行辯論,在此期間,這種困惑傳給了我:

佛陀是否為眾生描述了一條定律-即故意行為定律?(我了解他教過"只有痛苦,痛苦的終點" ...)

可以說佛陀為這條律法描述了兩條道路嗎?

外行人有一條道路,他擁抱故意行為(正如在巴利教規中對業外人的業力教義所指出的),並旨在完善故意行為-受苦,但"有限"。

有一條修道院的道路,其目的是為了放棄涅bb("痛苦的盡頭")而放棄故意的行動。但是,他們是否仍然僅僅通過將對他們/他人有益的那部分行動朝著自己的目標邁進,卻仍然擁抱法律呢?

換句話說,菩薩的目標是否根植於神聖目標?

(也許更清晰-在所描述的故意行為定律之外,通向涅bb的路徑 ?)

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Its two laws with two paths (MN 117). Standard Theravada. Dhammaniyama vs kammaniyama.

Kamma niyama is a general rather than absolute law. Do good, get good. Do bad, get bad. But there can also be do good, get bad and do bad, get good (MN 136).

For example, you are a perfect husband & father but your wife & children die in a car accident, from which you suffer greatly, even become suicidal. Here, you do good but reap bad.

Or you ignorantly perform a bad deed, such as get a girlfriend, without commitment. Eventually, she falls in love with you but you are not interested in getting married and you break her heart. You learn such heedless Cultural Marxist relationships are wrong & Satanic. You give up this Cultural Marxist sexual misconduct, enter the stream and become an Arahant. You do bad but get good.

MN 117 says the general kamma law includes attachment/acquisition (upadhi). In other words, ordinary kamma law is about "I do good, I get good. I do bad, I get bad". Since 'self-view' is always part of ordinary kamma law, suffering will always be inevitable in ordinary kamma law, even when only good is done. Eventually, suffering will come to the most good person who has not realised the Four Noble Truths (SN 56.102).

For example, you spend your whole life believe in good reincarnation or Eternal Life with Jesus for doing good. But when you are actually dying, you start to have doubts these beliefs are true. You die in fear & confusion. Your widow wife stops believing in god and loses her mind. Note: I have witnessed this with the most devout Christian couple I have ever seen, where their son is a mystic.

Dhamma Niyama is the absolute Dhamma Law of Dependent Origination (SN 12.20), as follows:

Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality.

Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.

SN 12.20

Whenever there is attachment & becoming, there will always be suffering.

In addition, the Three Characteristics of impermanence, unsatisfactoriness & not-self are also Dhamma Nikaya (AN 3.136).

The Buddhist commentaries describe five categories of natural law or niyama. They are:

  1. Utuniyama: the natural law pertaining to physical objects and changes in the natural environment, such as the weather; the way flowers bloom in the day and fold up at night; the way soil, water and nutrients help a tree to grow; and the way things disintegrate and decompose. This perspective emphasizes the changes brought about by heat or temperature.

  2. Bijaniyama: the natural law pertaining to heredity, which is best described in the adage, "as the seed, so the fruit."

  3. Cittaniyama: the natural law pertaining to the workings of the mind, the process of cognition of sense objects and the mental reactions to them.

  4. Kammaniyama: the natural law pertaining to human behavior, the process of the generation of action and its results. In essence, this is summarized in the words, "good deeds bring good results, bad deeds bring bad results."

  5. Dhammaniyama: the natural law governing the relationship and interdependence of all things: the way all things arise, exist and then cease. All conditions are subject to change, are in a state of affliction and are not self: this is the Norm.

Laws of nature.