It originated in South Asia around the 5th century B.C.E. When taken correctly, this view results in an effortless state of no attachment, no craving, no aversion, no side-taking, complete non-judgmental acceptance of "oneself" and "the world", dissolution of subject/object duality, perfect realization of metta, karuna, mudita and upekkha, cessation of all suffering, feeling of liberation or spontaneity, and absolute unconditional love.Buddhism is one of the world’s major religions. There is also a huge difference between taking this "view" as an operative basis of one's emotional mind versus simply thinking that "everything is perfect" when it's not - on one hand, or simply giving up and staying a fool - on the other. In other words, this method assumes that the student is already pretty close to Enlightenment. Of course, this method assumes one does not have coarse mental and emotional obscurations. If my presentation looks misleading or incomplete, feel free to study traditional literature or practice under the guidance of a qualified teacher.īasically, the fastest way to Enlightenment consists in "leaving everything as is" and attaining an unwavering conviction and confidence that the regular unmodified state of things is already the "Great Perfection". Here I will boil them down to their essential point, hoping to make them available to Internet-age students. In my understanding, both work by approximating the target state of Nirvana or suchness that Buddha's teaching culminates in. These methods are known as Mahamudra and Dzogchen. The Tibetan tradition has developed two methods, somewhat similar to each other, that are said to allow a serious practitioner to achieve Enlightenment in one lifetime, or even faster. In Mahayana, we have a notion of different paths suitable for people of different predilections. Since you have not tagged your question as theravada-only, I assume you accept answers from all traditions. Please see this answer.įor complete beginners, study of the Dhamma (in order to cultivate Right View) and practice of the five precepts and virtue (sila) is recommended. However, this may not work for everyone as it did on Bahiya, because Bahiya apparently was already advanced in attainment. Will not be 'in that.' When, Bahiya, you are not 'in that,' then,īahiya, you will be neither here nor beyond nor in between the two. 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you in theĬognized is merely what is cognized, then, Bahiya, you will not be "When, Bahiya, for you in the seen is merely what is seen. What is cognized.' In this way you should train yourself, Bahiya. Sensed will be merely what is sensed in the cognized will be merely Merely what is seen in the heard will be merely what is heard in the "Herein, Bahiya, you should train yourself thus: 'In the seen will be This, just this, is the end of stress."Īlternative translation from here (Ireland): There is no you there, you are neither here nor yonder nor between the There is no you in connection with that, there is no you there. Reference to the sensed, only the cognized in reference to theĬognized, then, Bāhiya, there is no you in connection with that. Seen, only the heard in reference to the heard, only the sensed in When for you there will be only the seen in reference to the In reference to the sensed, only the sensed. "Then, Bāhiya, you should train yourself thus: In reference to the What did the Buddha teach him? (translated by Thanissaro) The Buddha said that Bahiya became totally unbound (i.e. Very shortly after that, he was killed in a freak accident. He found the Buddha who gave him a brief instruction, which resulted in his near-immediate enlightenment. Once there was a bark-clad ascetic Bahiya who thought he was enlightened, but a deva told him that he wasn't and asked him to seek out the Buddha for his guidance. You're probably thinking of the Bahiya Sutta (Udana 1.10).
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