Sorry I’m not hungry.
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Ése es tu problema y el de todo este foro. Como los cineastas frustrados que nunca consiguieron hacer una película y se ganan la vida de críticos de cine. O como los comentaristas de deportes que analizan hasta la extenuación jugadas de otros sin saber ni siquiera que se siente al darle una patada a una pelota. Como se dice en mi tierra, patético.
A ver si alguien os hace un plano de explicación del kesamuti sutta, a ver si os dais por aludidos.
Tommit, given that your ideas don’t apear to have a lot to do with what the Buddha taught, it really seems like your blog is the best place for you to explore your interests. If you want to bring your unique perspective to a boarder, Anglophonic audience, maybe add a page in English to your blog.
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What I teach is exactly the same as the Buddha taught, that my method is exactly the same as that used by the Buddha in his own enlightenment and reserved for himself and his friends. The others are pure Upanandas.
My blog is published in my own facebook groups that have 23,277 members. And they are in Spanish and English. I also publish daily in 11 groups in Spanish and 8 in English reaching more 240,463 people, many of whom use my research and are arriving where the black dhamma Buddhists have never arrived. And since what the buddha taught was that only practice and experience was valid, I fear that it is you and your friends who are out of tune. Or else, ask the 240,463 Buddhists who are holding me.
Si quieres una muestra, esta es la entrada de hoy:
ORANGE GRAVES: THE FALLACY OF VIRTUE
Much is said in the suttas of Moggallana, Sariputta, Kassapa and even the good of Ananda. Despite starring interesting passages in the suttas, none of them has the importance of Upananda.
He was an unpopular monk among the community for being “a maker of contention, quarrelsome, a maker of controversies, given to vain talk, a collector of legal issues,” but, yes, it was popular among people for their open and Good-natured.
And because of his mischievous tendencies the Buddha had to build the Vinaya. His imagination to do wrongdoing was superior to the Buddha’s ability to set rules and more rules.
We can say, without fear of being mistaken that the Vinaya is a tailor made suit of Upananda.
I will say the same thing, but, in other words: the Vinaya is necessary to put in sidewalk to interfects like Upananda.
I am going to say the same thing, but still more clearly: the jail is necessary to put in the way to interfects like murderers, rapists, kidnappers, quarrelsmen and thieves.
It does not mount the Vinaya thinking of Moggallana, Sariputta, Kassapa and even the good Ananda.
Prisons are not built to bring members of the best ethical behavior into society.
So…
If we see a guy who lives in jail, he needs to be in jail … what are you telling us about his ethics? Would you trust him?
If we see a guy who lives restricted in 227 Vinaya rules, he needs to live restricted in 227 Vinaya rules … what are you telling us about his ethics? Would you trust him?
The Vinaya is as much or more restrictive than a maximum security prison.
So, if we see a guy in an orange uniform, do we throw ourselves on the floor and kiss his feet? Do we bend down to kiss her hand? Do we offer you our life, our possessions and our mind?
Or, on the contrary, we will see in him someone who deserves to be separated from society because he is a source of problems.
An ethical person does not need to be locked up in order not to kill, not to steal, not to rape, not to kidnap, not to commit a crime.
An ethical person does not need to take vows, make himself visible so that people watch over him, not to kill, not to steal, not to rape, not to lie, not to commit crime.
A virtuous person is one who needs to take vows, make himself visible so that people watch over him, so that he does not kill, so he does not steal, he does not rape, he does not lie, he does not delinquent.
Virtue is the opposite of ethics.
Virtue is the lime with which the tomb is whitewashed.
An orange uniform is the social signal to warn everyone that the wearer is not ethical.
But as all things in Samsara are crossed, maintained and sustained by sheer ignorance, when such an individual comes to be called “master” they always appear fools and fools competing to feed them.
They eat well.
And as people think they are not harmful, they allow themselves to break the rules, they
Allow exits of prison or even no longer live in jail …
Have you seen a bhikkhu pee standing? Have you seen a bhikkhu pee in a toilet bowl?
The Buddha did not care about the good, but the bad ones, because he would be judged by the people at that time and in the future.
Well, you know.
So, being virtuous, how are you going to want to brighten up, orange grave?
If you want to know more about the “friend” Upananda, here is a brief reference of his wanderings:
Upananda was a monk, belonging to the Sakya clan, who was known for his avarice in obtaining requirements. Several incidents related to him are mentioned in the Vinaya. Once he promised to spend the rainy season with Pasenadi Kosala, but on his way there he saw two lodgings where tunics were abundant and thus kept Vassa in those lodges instead. Pasenadi was very upset and when, in due course, the matter reached the ears of Buddha, Upananda was rebuked and a set of rules was approved regarding the promises made about the rainy season. Vin.i.153 On another occasion Upananda spent the rainy season in Savatthi, but when it came time for the monks to gather and divide the clothes that had been given to them, he went from village to village, taking his share of The robes of all parts. The Buddha sent him and rebuked him in the presence of the Order, but the reproach had no obvious effect, so we found again to pass the Vassa alone in two residences, with the idea of obtaining many tunics. The Buddha, however, ordered that only a part be administered to him. His avidity is not limited to the tunics. He was once invited to a meal by an official, a follower of the Ājīvakas. He left late, and when he did not find space left for him, he made a young monk stand up and give him his seat. There was a big commotion, but Upananda got away with it. Vin.ii.165 In other places he is accused of having appropriated two lodgings for himself at the same time, one to Savatthi and the other somewhere in the country.
Obviously, he was unpopular among the monks, since on this occasion we find ourselves talking about him as “a manufacturer of contention, quarrelsome, a maker of controversies, given to vain verbiage, a collector of legal issues.” Vin.ii.168 Upananda liked money, for we find in the Vinaya Vin.ii.297 a statement in the sense that "on the occasion of the question of the Sakyan Upananda, the Buddha clearly established a precept by which gold And silver was forbidden.
Upananda had given their meals regularly for a certain family. Once a meat dish was prepared for him, but a child in the house began to mourn for the meat, and was given to him. Upananda insisted that a kahāpaṇa should be lent to him in place of the flesh. Vin.iii.236 f. Upananda Once they asked him to preach to those who came to Jetavana.
Among the visitors was a banker, and when the banker expressed the desire to give something to Upananda to show his appreciation for the sermon, Upananda wanted to have the mantle that the man wore. The banker was embarrassed, and promised to go home at once and get another robe, even better than the one he had on. But Upananda was firm, until, in despair, the man gave him his robe and left. Once again, when Upananda heard that a man wanted to offer him a robe, he turned to the man and told him what kind of suit he wanted, and said he would accept no other. Vin.iii.215 A story is also told of an exchange of Paribbājaka his own garment for a belonging to Upananda, who was rich in color.
Two other Paribbājakas told him that he had lost in the business, so he wanted to mourn with that deal, but Upananda refused positively. Vin.iii.240 f. However, it does not always work out better on a bargain. Once he gave a tunic to a colleague, provided that the latter should join him in his travels. The condition was agreed upon, but later, when the receiving monk heard that the Buddha goes on tour, he preferred to join the company of Buddha. The tunic was not returned to Upananda, which had to be reported to the Buddha for the violent language he uses for the defaulter. Vin. Iii 254 f.
Upananda mentions how to quarrel with the Chabbaggiyā monks Vin.iv.30 and, on another occasion, as his rounds give alms with a colleague with whom he fought when the rounds were over, refuses to give him any of the food obtained. The unfortunate monk had to starve, for it was too late to go begging again. Vin. We are not told if Upananda deliberately set out to have a fight in order that he could keep all the food himself!
Neither were all the faults of Upananda confined to greed for possessions. We are told that once a complaint was made to the Buddha that Upananda had gone to the house of an acquaintance and had sat in the woman’s bedroom of the house, talking to her.
The husband asked for food to be taken to Upananda, and once he did this, he asked him to leave. But the woman wanted to stay and refused to disappear. On two other occasions he is mentioned as visiting the houses of his acquaintances and being found by the husbands, sitting alone with their wives. Vin.iv.95-97 With most of the laymen, however, it was evidently popular. Mention is made of a meal where the donor keeps all the other monks waiting for a long time, until Upananda must arrive, after his visits to several homes. Vin.iv.98
And, again, the food that is sent to the monastery with explicit instructions that the other monks should eat only after Upananda had done so. Two of the newcomers, Kandaka and Mahaka, were under his orders. They seem to have resembled their teacher in being undesirable.
They were found guilty of having sex with one another, and the Buddha established a rule prohibiting a monk from having two rookies like the students. This rule seems to have been revoked later.
Here is the Google translator output of tommit’s latest diatribe.
[quote]That is your problem and the whole of this forum. Like frustrated filmmakers who never managed to make a movie and earn the lives of movie critics. Or like sports commentators who analyze to the exhaustion plays of others without even knowing that it feels like kicking a ball. As they say in my land, pathetic.
Let’s see if somebody gives you a plan of explanation of the kesamuti sutta, to see if you give them by alluded.[/quote]
The only thing that’s pathetic is your attempt to convert people here to your cult. Buddhists often have differences or even disagreements about views, but very few try to start a cult. That takes a special kind of person, one looking for praise and fame methinks.
In other words, everyone but you and those who become your cultists is wrong.
Out of the 23,277 Tommitists you claim to have following you, I’m sure you can find one or two to come here and put forth their leader’s ideas in a coherent manner using unbroken English. You are incapable of doing so.
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You’ve provided sufficient evidence to show your ideas deviate massively from what the canonical Buddha taught.
Which does rather leave the question of why you’d bother wasting your energies here rather than serving the 240,463 followers that appreciate your perspective.
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Speaking for myself, I’d really rather any such individuals stayed exactly where they are.
I think we should try to welcome folk with varying levels of English language skills. We are an international community and those of us who are fluent in English should, I feel, do our best to accommodate people that may struggle with English. At any rate, in this case English really isn’t the problem, serious wrong view is.
But isn’t that being unwelcome to people with wrong views? Shouldn’t we try to accomodate those who struggle with wrong views? 
Just playing devil’s advocate there 
~
I’m not suggesting in the slightest that we be unwelcome to ESL people. My point was that tommit’s ideas are incoherent and it’s unclear whether this incoherency is inherent to the ideas themselves, due to poor English skills, or both. If someone from his cult with good English skills came along to the discussion, we could remove that variable from the equation and thus get a better idea of what he’s pushing. To attract that many followers, there must be something there that’s appealing to people.
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Oh yes, I know! Sorry if I seemed to imply otherwise, I just wanted to make it super clear people with ESL are very welcome here.
What can I say, there’s wrong view, and then there’s what we’ve witnessed in this thread! (and I did prefix it with ‘serious’).
Yeah, I get ya, but out of compassion to the mods, can’t you go to them instead? 
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To see if I clarify … Is this forum Buddhist or is it satanic? If the suttas are erroneous points of view, please tell @cara that punctually as always makes it clear at the forum entrance: “Only opinions that are against the suttas are admitted.” It’s just for information and not to waste my time.
According to buddhism and also science, specifically neuroplasticity, the physical side of the brain is shaped by the immaterial, “mental side” of the being. For example if one develops a mental tendency, the chemical composition of the physical brain will change too.
Giving this, why are you so interested in the physical side of the brain when it is simply the reflection of the mental, immaterial side ? Buddha was not at all concerned with the physical side of the brain and people could get enlightened even without this information.
Are you aware that neuroplasticity was discovered over a decade ago ? Why not focus on the mental, immaterial side and leave the physical side of the brain, witch is just a mirror for the mental side, to work however it wants to work ? It is a relatively useless information. Buddha said there is no need to concern yourself with useless information, such as knowing the total number of insects in the world. Why not be pragmatic and focus more on what is really useful ?
I’m pretty certain your goal is to gather more followers and if so, it should be obvious you’re wasting your time here.
For everyone:
I suggest asking questions for clarification or for understanding is a effective way of responding even, or perhaps especially, to a writer such as tommit. And IMO more in harmony with the practice we see modeled in the EBT.
I think this especially when I read something like the following which I can only partly make sense of (“Make sense of” means I can come up with some plausible theory as to the more literal meaning of what tommit is trying to say).
[quote=“tommit, post:76, topic:5404”]
If the suttas are erroneous points of view, please tell @cara that punctually as always makes it clear at the forum entrance: “Only opinions that are against the suttas are admitted.” It’s just for information and not to waste my time.
[/quote] [bolding is mine]
To @tommit I say:
It seems to me that you have in mind a technique or practice that you deem powerful.
For some reason you are little (or so it seems to me) willing/motivated or able to openly share it, explain it and make it accessible in English. For instance on the internet openness and accessible means providing a link to a webpage that gives an overview/summary or introduction to your idea & has links for more information.
Without such openness and accessibility I have limited interest or motivation in engaging with you. The more so because I judge that a lack of openness, transparency and accessibility are indicators of poor quality of ideas.
[edit: or their expression thereof.]
Hi Friends,
This thread will automatically close in three hours. Please create a new thread if you’d like to continue with any of the ideas present in this one.
With metta.
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