Samana Johann
Restricted by request
It has reasons why there is doubt. It has it's reason why there is confidence. Even knowing is based on reasons. So yes, reason-able, cause-effected.If by faith you simply mean confidence, fine. Our confidence should be proportional to the amount of evidence we have. It's not either/or. Most things in life we have some degree of confidence or degree of doubt about, and that is perfectly reasonable.
Nowhere is it suggest that one should not gravely doubt ones views since if they would be right, one would no more doubt, would one? Nothing further to do, released. But since the own opinions are the most weak to relay on, all doubt in teacher, way and those walking, are good if always rejected.Your assumption is that we must remove all doubt to act wisely. This is false. Removal of all doubt about our worldview is quite dangerous; it leads to arrogance, over-confidence, and failure to see your own fallibility. This is the error of fundamentalism.
It is. If there is doubt that certain work brings it's fruits, it blocks up any effort. Does householder from the West Coast has any evidence of lasting release? If he would have, why still doubt left. It's good to doubt that something actually faced, again and again, would bring another than already known.Again, doubt is not a hindrance to work unless it becomes too great. We should have an appropriate amount of doubt depending on how much evidence we have that the action we intend to take is the right one. When we are able to have some doubt or skepticism, it keeps us open-minded to evaluate the results of our actions to correct them if they are wrong or unwise.
Open-minded in terms of just receive what will fall on one? That wouldn't end in deathless unbound, or. Again, maybe a reason to doubt one opinions and tendencies to lead out of the wheel.
It's good to doubt that demanding would release and it's good to seek not for someone that would give not much food that one doubts ones usual desires to lead to a different.I don't see anything wrong with all this overall. But all of it requires requires logical reasoning, inference, consideration of probabilities. If the Buddha's point is simply that we cannot live solely on speculative considerations in our head, and must live out wisdom and truth and love in our lives to really understand them, then I agree.
To give householder some release here: there should be doubt in what ever wise tell to be an unskillful act, and there should be confidence in what ever wise tell to be a skillful act, and viciversa.
Again, only an Arahat has no more doubt, no more need of believe, and those who can figure the path out for themselves are rare, very, very rare, only appearing in time when the teachings of a Buddha are no more present in this world.
(btw. my person doubts that householder west cost read all given and Lost in Quotation
might help in addition.)
How ever, it was based on purely confidence, absence of doubt, that householder read even that what he did, and based on confidence and lake of doubt, he learned even walking, dressing, reading, search for food... so why wishing to neglect the need of dependency? Simply considering
Debts, but to whom? to walk a step further might be wiser, or.
"What do you think, householder from the west coast? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
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