Revelation is generally understood in two fundamental meanings: appearance and discovery. About revelation can be talked on different levels. In medicine, for example, we speak of the manifestation of signs of sickness and signs of recovery, the religion of the revelation of God or the apparitions of divine truths. Conceptually, all religions, without exception, can be seen as a type of revelation, because each religion is somehow based on what the real one once seemed to be. And what once has given to someone is a manifested sound of religion that has evolved from the first, personal discovery of an enlightened or omamionejed person. We are talking about an enlightened person or a omamionej, because the revelation can be true–i.e. Those that represent the real state – or it can be deceitful or deceptive – i.e. such that leads to mistakes and illusions.
The notion of revelation
In this way, philosophical, physical and mathematical teachings can be regarded as a kind of revelation, because they also rely on what was once true to someone and was taken as a truth and later spreaded by more widespread Adopting the environment. We can understand, then, the revelation as the reception and transmission of light by the person – the transmission of such a light, which can be a voice, an image, a sensory or a mental experience, and such a light that can be truth or złudą.
In this sense of revelation, there is no question whether Buddhism is a revealed religion. This is indisputable. It is a religion revealed because all religions are in some way revealed. However, if we confine the understanding of a revelation to God's revelation, the question of the revelation of Buddhism may be given and has a certain basis. In the present work, the questions will not be asked. But we look at how the phenomenon of revelation is perceived in Buddhism and what it is in the Buddhist sense of revelation. The case of the revelation of Buddhism by God would goed far beyond these issues and would require consideration of the broader sense of spirituality. Here limit to present the same teachings and testimonies.
The word revealed
In Buddhism, the notion of revelation is synonymous with the notion of word, doctrine, law. Just as it is said of the word that it is two types — the word of testimony and the word of understanding — it is also said of the revelation that it is a revelation of testimony and a revelation of understanding. Just as the guardians of the word and the guardians of the word speak, the guardians of Revelation and the Guardians of Revelation are said, and the Guardians of the commandments and the Guardians of the command. There is no significant difference between the word and the revelation. The difference only appears in the sound. It is said of the word, when you want to indicate that something says, that it has its own definition. It is said of revelation, when he wants to indicate that he shows something – that he explains. It is said of the commandment when it wants to indicate that it recommends – that it advises and commits.
A similar perception of the notion of word and revelation is also present in the Christian religion, where the word also means the same thing as revelation, eg. The word given from God to his people and the word written in scripture is called a revelation; The word present as Jesus Christ is also called a revelation. The Word of God, the Scriptures, Jesus Christ and His Word – all this is a revelation. The same thing is with the Buddha – his teachings, his word being called Revelation. Revelation is scripture with the teachings of the Buddha; And the Buddha himself is sometimes called a revelation (so mainly in the developed spiritual teachings).
Revelation in Tibetan
In Tibetan, the main words of Revelation are: Tenpa (Bstan pa), Siarła (Shar ba), Ngondziur/Ngondu ciurpa (mngon gyur/mngon du Gyur pa). The first two means to show something or to appear, to emerge; And the third appearance, disclosure, revealing in the sense of unveiling something hidden.
Revelation in Buddhism:
The Four Truths
You can talk about different types of revelation. First of all, Buddha's teachings are a revelation – be it a Buddha Shakyamuni in Indian Buddhism, or a Buddha Szenraba in Bon Buddhism. In addition, we can also see revelation in the Person of Buddha and in the community of believers. Buddha presents four truths, and in fact in these four truths, all his teachings are closed, regardless of whether it is understood narrowly or widely. The Four Truths are: (1) sadness, (2) The Beginning, (3) Ustanek and (4) the way. The Buddha, thus presenting the truth, reveals what is actually present. In short, there is sadness, it is the onset of sadness, its Ustanek and the path that leads to this constantly. Thus, the essence of the truths presented by the Buddha is existence. In this way the truth is being.
"I got a lot of sadness, but it's impossible to get to know him completely.
I left the beginning, but it is impossible to leave.
I showed Ustanek, but it is impossible to show him.
I thought about the road, but it's impossible to meditate on it. "
"says one of the Buddhist scriptures.
The truth of sadness and early
Sadness is life, sickness, old age and death. All these kinds of sadness have one common beginning in unawareness. unawareness, like original sin in Christian concept, is the cause of round-trip in the world and, ultimately, the cause of death. It gives rise to plural consequences, which the Buddha sums up all together as twelve dependencies or twelve branches of dependent arising:
(2) the label,
(5) The environment,
(12) Senile death.
Buddha thus reveals the truth about original sin, not using figuratively, but describing the course of the event. Unawareness, which is the beginning of all these dependencies, is a congenital unconscious approach. Death is the ultimate consequence of the first mistake. In the Buddhist teachings, we have different views on what is the first mistake – whether it is a nickname or an innate unawareness or an inquisitive unawareness – it is a contentious case and is perceived differently by Buddhist scholars. Znamienite, however, is that they also assume the notion of the first error or original error which is close to the concept of original sin in Christianity.
True constantly and road
Going further, the true constantly indicates that sadness has an end. "Ustanek is a retort (Nirvana)", "Ustanek is salvation." Because Ustanek is a kind of end, there is also a way to this end. Buddha reveals it. "The road is eight episodes. These are the order of clear understanding. " The sublime, Ośmioodcinkowa Way is:
(1) A sincere look,
(2) sincere judgement,
(3) The sincere speech,
(4) The sincere principle of action,
(5) sincere meals,
(6) Sincere effort,
(7) Sincere attention,
(8) Sincere delight.
The way is, therefore, morality, słownością, follow word, Word of procedure.
Buddhist Revelation and Christian revelation
In general, there is no big difference in the perception of a Buddhist revelation with a Christian revelation. The differences appear when we enter deeper, into details. The Buddhists, for example, take the view of previous and later lives, commonly called reincarnation; However, the Prawowierna teachings of the Christian reincarnation do not recognize. The hell according to the Buddhists is a state limited in time – a stay in this state (though very long) can have an end, and according to Christians the hell is an endless state, unlimited in time.
In the deep and broad knowledge of both teachings, however, it appears that the question of the perception of reincarnation and hell is not clearly different in everything, and in addition to significant differences there are also tangency and compatibility, showing the astonishing unanimity of both Apparitions. So it is a matter very complex and impossible to describe in short words, nor could it be discussed in some short trial. This requires a thorough and long study. Generally, because of the principles, Buddhism and Christianity seem to be compatible. In detail they differ in the perception of the reincarnation and the duration of hell, and in the way of communication. In the final resolution, taking into account the various views clergy and scholars, it is not evident neither the compatibility nor the diversity of the two apparitions. Therefore, we do not give any court here.
Just as Jesus said, "I am the way and the truth, and life," so also Buddha shows ourselves as a model and example of life. Just as Jesus said, "You will know the truth, and the truth shall liberate you," so the Buddha presents a doctrine whose purpose is liberation, and whose cognition leads to liberation (as he provides).
As for the person of Buddha Shakyamuni, according to the study of a small procedure (Hīnayāna or Theravada) He was a man who, passing tedious the way, reached the ultimate goal of enlightenment. The revelation, then, according to this view, is the result of the Buddha's efforts – a consequence of his renunciation and thinking. Then the Buddha goes with his discovery to the close companions, and later spreads even further his word. Thus the personal revelation which Buddha became a witness also takes on the significance of the universal revelation given to others, especially the congregation of Buddha's disciples.
Thus, already in the basic teachings of Buddhism that are contained in small proceedings, we are dealing with revelation in the sense of discovery and in the sense of teaching, showing, awareness. However, there is an even wider view of the Buddha-figure of the Great Conduct (Mahāyāna). There, Buddha is shown as the one who already in the heavenly space reinvents his incarnation to show the creatures the way to salvation. In this way, his whole life becomes a show-revelation.
The same is the same with the Buddha Szenrabem, who, before birth in the world, as a boy of clarity (GSal BA) looks to the earth and touched by mercy, takes the form of a Szenraba to reveal to the beings the path to salvation. In this case, the whole life and the person of the Buddha becomes a revelation in the sense of science-presentation-show. We also see the sacrifice, the sacrifice, because, from the height of the descends, there is no conceptual thought, a conceptual word, but a living person, accepting human body, feelings and judgments upon himself. In addition, it is called Tonpą Szenrabem (sTon pa gShen rab), which means Revelator Szenrab or Szenrab teacher.
The revelation of the words: teaching of the later generations
If we look more closely at what the teachings of Buddhism are doing, we are dealing with a revelation in the strict sense of the word. We do not receive teaching directly from the Buddha living on earth in a visible form, but by spiritually revealed teachings received by Buddha's disciples. One of the scriptures of the great practice, for example, says, "when the overwhelming journey went to the city, all the congregation's companions heard an exceptionally lofty voice in the sky – a voice manifested by a vaguely unterm, but did not know where it came from. Then too many hundreds of thousands of poems were clearly revealed words. "
Revelation of the character:
Vision and action
In addition to this, not only are the stories contained in the Scriptures of the great conduct to be considered a kind of revelation, but also the entire teaching of the next generations of Buddhist clergy and scholars, based on the Buddha-word and the personal understanding and experience This word by the followers of Buddha. Also this doctrine has a clearly objawieniowy connotation, when various divine persons of luminous and colourful bodies appear, speaking in clear voice and intelligible language. In this kind of revelation of the divine form abounds especially the heritage of internal-ritual teachings of Buddhism, more widely developed in Tibet and known commonly as Tantra.
Here comes the whole multitude of gods depicting the incarnation of Buddha. They are gods in the sense of the harbingers-angels-depicting the characters (SKU), Voices (Gsung), spirits (thugs), attributes (Yon tan) and tasks ('phrin forest) of a Buddha. They are also accompanied by divine women called Wojowniczkami, Heroines, niebiankamis, or heavenly beings. They are found in benign and wrathful forms. The Tibetan Buddhist scriptures depict these divine male and female beings in a very detailed and pictorial way, while also explaining their palaces, society, types of activities, ways of giving them due reverence, etc. In this multitude of divine beings are focused on elaborate rites and thinking called Delights. At the highest levels, the Confessor himself transforms himself into the form of such a god or Goddess.
In addition to such spiritual revelations, created under the influence of natchnień from the high, we also meet in Buddhism with descriptions of different visions, such as the view of paradise or hell, or the testimonies of people returning from death to life. We also meet with prophecies and clues for finding hidden treasures. Such treasures are sacred Scriptures and the various objects of pious worship, which are hidden in times of persecution, are discovered after centuries under the influence of various natchnieńs, feelings or just revelations. The explorer of such a treasure is called Objawicielem Treasure, Tertonem (Gter ston). The revelations take place in dreams and daydreaming.
In particular, Tibetan religion abounds in such spiritual phenomena. In Indian, Chinese, Japanese, etc. It is not an example of great importance to the various manifestations of spirituality, and alsos are even pushed to the side as a threat or illusion. The perspective depends on the way it has been adopted. People who renounce the world and umartwiające the body, take all the images or revelations for the sensual images, the temptation, and the type of delusion that does not matter, because such persons seek peace in freedom from all ideas and passions. And the people who work in the world and the work of transformation find significance in these different manifestations of spirituality, even if these manifestations appear sensual, and can use the power hidden in them by reading the sign Sources of cognition. The view of the revelation in Buddhism therefore depends on the nature of the way or the proceedings.
1)SGron has drug GI gdams pa
"Luminous and hollow, without transformation and distortion, a very unspoiled form of the word-like untainted, unaffected by the term; A possible form of fulfilment – filled, filled, complementary; The uncertain, non-obvious form of the Incarnation – reflecteded impartially in all events – are not peculiarly different. Embrace the whole of wandering and resting, as the sky engulfs the whole of the visible world.
One bright sky all embraces. There are no pages or guidelines in this bright sky. From one great abyss everything appears. There is no wideness or narrowness in this empty abyss. In one great space everything exists. There is no height or low in this common space. It is said to be the rational soul. In a simple sense, it is a troiście, but it remains undivided in meaning. There is one big dot. "
From the silence of the Temple of Niepotrzebującej revive, prepared from the nucleus of silence, luminous circle of the mountain of fire
2)Zhi ba yang snying me ri 'khor lo ' from Chen us bkol ba'i gsas mkhar Zhi ba bskyed mi dgos
"O holy, well it is like
Your spirit the greatest?
He has no judgement,
Everything clearly sees.
It has an enlightened cognition,
It is the King of consciousness –
Manifests itself everywhere.
Hi, Spirit of kindness –
The spirit of the greatest! "