Grupa "PeR" iekaro lielāko Dānijas neatkarīgās mūzikas topu

Thanks for this Jerry, I agree with your comments hope may never even come into the rpituce, even as we move forward, resolutely into the difficulties we face and the hopeful person may or may not be possessed of true and deep understanding in so far as the popular understanding of the term hope' goes. These are very important points and we need to be very careful about it.The whole process of expressing the Dharma in a new language is so very fraught. As Jon mentions above, for me the term grace' is utterly beautiful and describes tariki' wonderfully but for others it is a red flag. I think perhaps the same goes for hope'. For me hope, or at least infused hope', is not really that different from shinjin. Very often in the midst of the storms of life my intellect and my emotions tell me that I am going to sink under the waves, but there is a light that continues burning and through which some part of me beyond thought or feeling apprehends the truth that I will come out the other side. You can call it faith, awareness of Amida's light, but when thoughts and feelings are in disarray it feels a lot more like hope, no matter that it is proven true and reliable over and over again.

I am comfortable with no hope' and rapaeciptive of the shock value attention getting value such a phrase might hold, for the appropriate audience and, or circumstance that is. Given the likelihood of troublesome misunderstandings, however, I'd probably go with beyond hope or something other than hope. At its weakest, hope is little more than wishful thinking, has little connection with reality this does not mean it will not be helpful, for the moment; but it cannot be depended upon in the long run. Infused hope takes us a bit closer to the intent of Buddha Dharma I think, in that the source is beyond or other than the self, therefore dependable in a more fundamental way than self generated hope. But the real point is reliance on what you've called the incredible will to move forward, what I believe Akegarasu and Maida referred to as the inner-most wish of life itself, deep within our being that is the movement of the the Vow within our lives, the movement of the truth of Thathagata as our lives, and we can no more predict how that will manifest in us than we can predict the time of our own demise. Maybe it will look like hope to us, maybe it will be hope; but then again, hope may never even come into the picture, even as we move forward, resolutely into the difficulties we face.The problem I see with introducing hope into Buddhist vocabulary is that it can, could, might cloud the real point the innermost will, wish that is the true and real dynamic center from which our living arises. Nembustsu on one's lips does not indicate with any certainty the settled heart of shinjin; similarly, the hopeful person may or may not be possessed of true and deep understanding. Among the traditional marks of the Awakened personality, we do not find hope. Thank you so much for bringing this into discussion.Gassho,Jerry

katru reizi ir prieks lasīt ziņas, kuras vēsta par to, kad kāds no Latvijas ir kaut kur ticis vai kaut ko labu izdarījis.

Vot šie -jā , nevis te daži labi "bīdītie" !

bilde ir no pagājušā gadsimta :D, tā tie žurnālisti strādā. :D

kas tā par bildi? grupā jau gadu ir divi cilvēki?!