Автор Галина, 14:21 20 июня 2015
Цитата: СОНА СУТТА (СН 22.49)"Whatever recluses and Brahmans, Sona, hold views about the body, which is impermanent, unsatisfactory and subject to change, such as 'I am better [than you],' 'I am equal [to you],' or 'I am worse [than you]' [likewise 'feeling,' 'perception,' 'mental formations,' 'consciousness'], what else are they but folk who do not see things as they really are?"But, Sona, whatever recluses and Brahmans do not hold views about the body, which is impermanent, unsatisfactory and subject to change, such as 'I am better [than you],' 'I am equal [to you],' or 'I am worse [than you]' [likewise 'feeling,' 'perception,' 'mental formations,' 'consciousness'], what else are they but those who see things as they really are?"
Цитата: Галина от 16:58 20 июня 2015Смирение как спокойное перенесение, приятие жизненных обстоятельств, без внутреннего смятения и беспокойства?
Цитата: Buddhist Values of the Traditional Sinhalese Village4.2 Humility Humility (nihatamānatā) is one of the Buddhist values that relates to oneself. Even though the Sinhalese Buddhist uses Sinhala words such as mama (I), mage (my, mine) and tamā(oneself) in everyday communication, he is told that a belief in a permanent self (atta, S.ātmaya) is unrealistic. Hence any effort to exhibit one's attainments or possessions is, in the ultimate analysis, futile.On the other hand, the Buddhist is taught to feel humble in spite of any such attainments or possessions, because beings are, after all, equal when it comes to the basic nature of life: its unsatisfactoriness (dukkha) and impermanence (anicca). Every human being, of whatever station in social life, is subject to decay (jarā), sickness (vyādhi), death (maraṇa) and so on. The culture in which the individual grows up contributes many things to make him what he is: his family, house and property, dress and ornaments, social status, skills and soon. These things cannot be helped as long as the individual lives as a member of his social organization. Society also uses these elements as symbols of social status to indicate that an individual is relatively higher or lower than another in a social scale that is purely subjective. The Buddhist is made to realize that such evaluations are futile because they have absolutely no bearing on human suffering in the world. The traditional Sinhalese village maintains certain customs to show the importance of being humble. These apply both to monks and peasants, men and women. In Sinhalese culture, the family name of an individual is an index of his or her social background, because the name betrays certain caste connotations. As such, the layman who enters the order of Buddhist monks is made to give up his family name in preference to a Buddhist name, which is not caste-bound.The monk, of whatever social background, is trained to beg for his daily food once he enters the order. At the same time, the monk is made to visit all households of the village, irrespective of their caste and social rank, to collect his food and take part in other religious rites.The life of the laity is also influenced by this value. Firstly, every devotee is made to part with all the symbols of social identification as he or she enters the sacred precincts of the temple, where secular symbols cease to function. In terms of dress, one is encouraged to wear something simple, preferably in white. On pōya days, when devotees observe the Eight-Precepts, they are made to wear a dress that is completely white, so that all devotees, of whatever social background, tend to look alike.Laymen and lay women are made to remove, as they enter the temple, their head-gear and foot-wear, because they also serve to identify the social background of the user. Women do not wear jewellery to the temple. Stripped of all symbols of social identity, the laity who gather at the temple begin to look alike, which makes them feel that they are, after all, equal as human beings.Secondly, the laymen are made to respect the monks at the temple by making them touch the feet of the monks. When monks enter a lay household for an alms-giving, or a pirit chanting ceremony, it is the custom to wash the feet of the monks by the chief householder,at the main doorstep. The main purpose of this custom is not so much to clean the feet of the monks in a physical sense as to make the chief householder humble enough to touch the feet of the monks, an act which only a person who has suppressed his pride and vanity can do;for, touching the feet of another in secular life implies that one is lower in status than the other. However, in the presence of the Buddhist monks, who are themselves humble, this secular rule ceases to operate, since no layman is higher than a monk, in terms of morality.When Buddhist monks are offered alms at the temple or in a household, laymen are also made to carry and hold the spittoon (S. paḍikkama) for monks to pour water to wash their hands and mouths. The spittoon is a lowly thing, and no one who is proud would ever hold it for others in secular life. But the Buddhist monks make the laymen hold it for them,and the laymen hold it, suppressing their feelings of pride, if any.Outside the temple, men and women sit on high chairs or low chairs, depending on their social status for it is the custom among the Sinhalese that only people of the same caste or social rank can sit together as equals, on high chairs. However, the temple provides no high chairs for anyone. All devotees, irrespective of social rank, sit on the floor, usually on mats, to listen to the sermons (S. bana) or the chanting of pirit. The pilgrimage (S. vandanāva) is another Buddhist custom that is designed to teach the value of humility to the laity. In fact, the Buddhist pilgrimage is less of a tour to visit a place than a period of training to live an ascetic and humble life.
Цитата: Ассаджи от 18:02 20 июня 2015A natural consequence of true humility is reverence (gaarava, Sn.265)
Цитироватьна уровне конкретных методов, то, я думаю, это не только, как вы уже сказали, не унижаться и не возвышаться, но и вообще перестать себя сравнивать с другими
Цитата: ПУРАБХЕДА СУТТА (Снп 4.10)Equanimous — always — mindful,he doesn't conceive himself asequal,superior,inferior,in the world.No swellings of prideare his.
Цитата: Галина от 14:21 20 июня 2015В христианстве, судя по высказываниям святых отцов, смирение понимается как принижение себя, уничижение ("укоряй сам себя, что ты грешнее всякого грешника"). Будда тоже о смирении говорил, как о добродетели, но никогда не советовал принижать себя (как и возвышать). Что тогда значит смирение в буддийском понимании?