08-09-2010, 11:47 AM
Budismul nu... Daaa, ati inteles bine, NU , este o religie, ci o filosofie moralista, singura chestie ar fi ca in orient aceste doua lucruri se mai incurca, situatia fiind extrem de diferita fata de "religia" de pe aceste melaguri. Stiu si eu ca da, la scoala si in general se spun ca budismul este o religie, dar studiile mai recente arata ca acestea afirmatii sunt incorecte.
B)
1. Question. Of what religion * are you?
Answer. The Buddhist.
*--> 1: * The word 'religion' is most inappropriate to apply to Buddhism, which is not a religion, but a moral philosophy, as I have shown later on. But by common usage the word has been applied to all groups of people who profess a special moral doctrine, and is so employed by statisticians. The Sinhalese Buddhists have never yet had any conception of what Europeans imply in the etymological construction of the Latin root of this term. In their creed there is no such thing as a 'binding' in the Christian sense—a submission to or merging of self in a Divine Being. A´gama is their vernacular word to express their relation to Buddhism and the Buddha. It is pure Samskrit, and means 'approach, or coming;' and as 'Buddha' is enlightenment, the compound word by which they indicate Buddhism—Buddhâgama—would be properly rendered as 'an approach or coming to enlightenment,' or possibly as a following of the Doctrine of Sakya Muni. The missionaries, finding A´gama ready to their hand, adopted it as the equivalent for 'religion'; and Christianity is written by them Christianiâgama, whereas it should be Christiani bandhana, for bandhana is the etymological equivalent p. 2 for 'religion.' The name Vibhajja váda—one who analyses—is another name given to a Buddhist, and Advayavadi is a third. With this explanation, I continue to employ under protest the familiar word when speaking of Buddhistic philosophy, for the convenience of the ordinary reader.
End of story.
(06-09-2010, 12:27 AM)Ich. A scris:A)Nu se inchina la zei, nu se inchina la nimeni, Buddha te ajuta doar sa stabilesti o anumita masura morala.Citat:Nu stiu prea multe dar stiu asta: budismul este vazut ca o religie pentru... pentru ca nu stiu, dar nu interzice apartenenta la alte religii, fiind mai mult o filosofie de viata.Defapt este religie dragule, se inchina la zei, diferenta e ca ei cred ca ajung la "iluminatie", cunoasterea absoluta, iesitu din orice tip de sfera umana prin pace si meditatie. Defapt e religie, diferenta? Ei sunt pasnici. Unul dintre principiile lor sunt, daca-mi amintesc eu bine : "religia e doar un mod de a exprima vointa divina, indiferent de religie ", mai exact de la ei vine faza cu adevarul universal si mai ales de la ei sunt, in mare, majoritatea conceptelor metafizice.
The End!*.
B)
1. Question. Of what religion * are you?
Answer. The Buddhist.
*--> 1: * The word 'religion' is most inappropriate to apply to Buddhism, which is not a religion, but a moral philosophy, as I have shown later on. But by common usage the word has been applied to all groups of people who profess a special moral doctrine, and is so employed by statisticians. The Sinhalese Buddhists have never yet had any conception of what Europeans imply in the etymological construction of the Latin root of this term. In their creed there is no such thing as a 'binding' in the Christian sense—a submission to or merging of self in a Divine Being. A´gama is their vernacular word to express their relation to Buddhism and the Buddha. It is pure Samskrit, and means 'approach, or coming;' and as 'Buddha' is enlightenment, the compound word by which they indicate Buddhism—Buddhâgama—would be properly rendered as 'an approach or coming to enlightenment,' or possibly as a following of the Doctrine of Sakya Muni. The missionaries, finding A´gama ready to their hand, adopted it as the equivalent for 'religion'; and Christianity is written by them Christianiâgama, whereas it should be Christiani bandhana, for bandhana is the etymological equivalent p. 2 for 'religion.' The name Vibhajja váda—one who analyses—is another name given to a Buddhist, and Advayavadi is a third. With this explanation, I continue to employ under protest the familiar word when speaking of Buddhistic philosophy, for the convenience of the ordinary reader.
End of story.
Do not speak unless you can improve the silence.