Gandhis Teachers Rajchandra Ravjibhai Mehta

SR No.: 006754
Original Sutra Author: N/A
Author: Satish Sharma
Publisher: Gujarat Vidyapith Ahmedabad
Publication Year: 2005
Total Pages: 260
Language: English
Classification: Book_English & Rajchandra
File Size: 11 MB

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Philosophy of Six Padas
consciousness; on consciousness depend name and form; on name and form depend the six organs of sense; on the six organs of sense depends contact; on contact depends sensation; on sensation depends desire; on desire depends attachment; on attachment depends existence; on existence depends birth; on birth depend old age, death, sorrow. lamentation, misery, grief, and despair. Thus, does this entire aggregation of misery arises. But-Upon complete fading out and cessation of ignorance ceases karma; upon the cessation of karma ceases consciousness; upon the cessation of consciousness cease name and form; upon the cessation of name and form cease the six organs of sense; upon the cessation of the six organs of sense ceases contact; upon the cessation of contact ceases sensation: upon the cessation of sensation ceases desire; on the cessation of desire ceases attachment; on the cessation of attachment ceases existence; upon ne cessation of existence ceases birth; upon the cessation of birth cease old age, death, sorrow, lamentation, misery, grief, and despair. Thus, does this entire aggregation of misery ceases.
Self in Buddhism is a composite of perception (samjna), feeling (vedana), dispositions (samaskaras), intelligence (vijnana), and form (rupa). All these come into being and disappear according to the laws of karma and dependent origination. With regard to karma, Buddha advises that even for those who found the way to deliverance there is no rescue from paying for actions. Lus to a murderer who had taken refuge under Buddha and was violently atta ked when he was collecting alms, Buddha tells that he was then receiving a milder penalty for his evil deed instead of suffering thousands of years in the hell. Entities in Buddhism come into being only in the sense of becoming coordinated. They are neither produced at random, nor from a unique cause, nor from variety of uses. It is also denied that they are identical with their causes or different from their causes. Through this perspective, Buddha propounds true relative character of all entities relative to their origination and existence. Nothing
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