Techniques For Maintaining Good Karma

Master Karma

This Master Karma ebook gives you a way to understand your life in terms of Eastern Philosophy and change your life in small be impactful ways. You will learn how seemingly tiny actions you can take throughout the day can actually make your life much better, and you will learn what you have to avoid in order to prevent bad karma from completely messing up your life. Dr. Steve G. Jones is a clinical hypnotherapist, and this book combines the science of hypnotherapy with the philosophy of karma to create an unstoppable healing force that helps you get out of the dumps and change your life. Karma is a natural force; it is as unchangeable as gravity. But that does not mean that you can't harness the power of karma to change your life; this book teaches you how to do just that. Continue reading...

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I've really worked on the chapters in this ebook and can only say that if you put in the time you will never revert back to your old methods.

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Misconceptions Regarding Karma

The misinterpretations or irrational views on karma are stated in the Anguttara Nikaya which suggests that the wise will investigate and abandon the following views Yet another misconception about karma is that it operates only for certain people according to their faiths. But the destiny of a person in the next life does not in the least depend on what particular religion he or she chooses. Whatever one's religion may be, one's fate depends entirely on deeds committed by body, speech and thought. It does not matter what religious label one holds, one is bound to be in a happy world in the next life so long as one does good deeds and leads an unblemished life. One is bound to be born to lead a wretched life if one commits evil and harbours wicked thoughts in the mind. Therefore, Buddhists do not proclaim that they are the only blessed people who can go to heaven after their death. Whatever religion is professed or without any religious label, karmic thoughts alone determine a person's...

Other Factors which Support Karma

Although Buddhism says that a person can eventually control his or her karmic force, it does not state that everything is due to karma. Buddhism does not ignore the role played by other forces of nature. According to Buddhism there are five orders or processes of natural laws (niyama) which operate in the physical and mental worlds 3. karma niyama (karmic law) relating to moral causation or the order of act and result, Thus karma is considered only as one of the five natural laws that account for the diversity in this world.

Perfect Human Rebirth

The Usefulness of Having Received a P.H.R. Perfect Human Rebirth Now you can see that this freedom to practice Dharma by not being born in the naraks etc. is unbelievably precious. By comparing this freedom to material values, you can see that this freedom is so precious. With this freedom you are able to obtain the first great purpose a good rebirth in your next life. This freedom to obtain a good rebirth because you have not been born in the naraks now and can practice Dharma, is much more precious than diamonds piled up to the size of your body. other possessions are completely valueless, like garbage. There is nothing more precious than this perfect human rebirth. Worldly people may use the perfect human rebirth as a servant to material possessions, but this perfect human rebirth is much more precious than diamonds equalling the number of atoms of this earth. Wasting this perfect human rebirth without practicing Dharma for one hour, or even one minute, is an unbelievable loss a...

Other Defilements Necessary for Rebirth

How does rebirth occur after our death Normally death refers to the moment when one's breathing and mental activities have stopped, and the body temperature drops. On the other hand, birth refers to the time when the baby is born. However, according to the teachings of the Buddha, our past karma is the main cause of the new life which comes about when the father's sperm cell combines with an egg from the mother. This is referred to as conception the initiation of the birth process. Thus, those who carry out abortions are in fact committing the evil deed of killing. Why are we reborn after death It is not inevitable that everyone will be reborn. Some may be reborn and others may not. Rebirth is caused by one's karma. With good karma we will produce good fruit. With evil karma we will suffer evil results. If we generate good and evil karma all the time, does this mean that our cycle of life and death will continue endlessly In fact, karma alone may not cause us to be reborn. Besides...

Superstition but isnt talk about rebirth a bit superstitious also

ANSWER The dictionary defines 'superstition' as 'a belief which is not based on reason or fact but on an association of ideas, as in magic'. If you can show me a careful study of the existence of devils written by a scientist I will concede that belief in devils is not superstition. But I have never heard of any research into devils scientists simply wouldn't bother to study such things, so I say there is no evidence for the existence of devils. But as we have just seen, there is evidence which seems to suggest that rebirth does take place. So if belief in rebirth is based on at least some facts, it cannot be a superstition.

Vowsrebirth In The Pure Land

Making a vow to attain birth in the Pure Land signifies a fundamental reorientation of the believer's motivations and will. No longer is the purpose brute survival, or fulfillment of a social role, or the struggle to wrest some satisfaction from a frustrating, taxing environment. By vowing to be reborn in the Pure Land, believers shift their focus. The joys and sorrows of this world become incidental, inconsequential. The present life takes on value chiefly as an opportunity to concentrate one's awareness on Amitabha, and purify one's mind accordingly. (J. C. Cleary, tr., Pure Land, Pure Mind.) Elder Master Ou I, a high-ranking Pure Land monk, has said, 'To be reborn in the Pure Land or not depends entirely upon Faith and Vows the grade of rebirth (high or low) depends on whether one's Practice is deep or shallow.' He further added, 'Without Faith and Vows, you cannot be reborn, even if you recite the Buddha's name to the point where neither the blowing wind nor the falling rain can...

The Phenomenon of Rebirth

Rebirth is a very old belief and a large fraction of the world population believes it. For example Rene Descartes' statement in 1641 What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life af ter death. confirms his belief in rebirth. About 20 per cent of those in the Western World whose religions shun rebirth nevertheless believe in it. According to opinion polls this percentage is rising. Hence, the phenomenon of rebirth is already known and therefore the steps a and b are already there. In examining the scientific acceptability of rebirth, therefore, one has only to go through the last two steps of the above scientific process. If this is done successfully rebirth is proved in the way any other theory of modern science is proved. Rebirth may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new...

Is Rebirth Simultaneous

Another difficult thing to understand about rebirth is whether rebirth occurs immediately upon the ending of the present life. This has been a controversial issue even amongst prominent Buddhist scholars. According to Abhidharma, rebirth (conception) takes place immediately after the death of a being without any intermediate state. At the same time, some others believe that a person, after death, would evolve into a spirit form for a certain number of days before rebirth takes place. Another interpretation regarding the same belief is that it is not the spirit, but the deceased person's consciousness or mental energy remaining in space, supported by its own mental energies of craving and attachment waiting until sooner or later rebirth takes place. The spirits (petas), who are beings born in spirit forms, are unfortunate living beings and their lives in the spirit form is not permanent. It is also a form of rebirth which is temporary. Another concept which many people cannot...

The Jhanas and Rebirth

According to Buddhist doctrine the influence of the jhanas is not confined merely to this present existence but extends beyond to future lives, determining an individual's destiny in the course of his movement through samsara. The Buddha teaches that all sentient beings in whom ignorance (avijja) and craving (tanha) remain present, even if only dormantly, are subject to rebirth. As long as there is a desire to go on existing in some form the process of existence will continue. The craving for existence lies at the hub of the wheel of becoming, sustaining its constant revolution. The specific factor which determines the place and conditions of rebirth is kamma. Kamma is volitional action - deeds, words, and thoughts expressive of deliberate intention. Kammas are of two general kinds unwholesome kammas (akusalakamma), which are actions rooted in greed, hatred, and delusion, and wholesome kammas (husala-kamma), which are actions rooted in non-greed, non-hatred, and non-delusion. Each...

Classification of Karma

Karma is classified in four ways according to There are moral and immoral actions which may produce their due effects in this very life. They are called Immediately Effective Dittha Dharma Vediniya Karma . If they do not operate in this life, they become ineffective Ahosi . There are some actions which may produce their effects in a subsequent life. They are termed Subsequently Effective Upapajja Vedaniya Karma . They too become ineffective if they do not operate in the second birth. Those actions which may produce their effects in any life in the course of one's wondering in Samsara, are known as Indefinitely Effective Aparapariya Vedaniya Karma This classification of karma is with reference to the time in which effects are worked out. There are four classes of karma according to Function Kicca. Every birth is conditioned by past good and bad karma that predominates at the moment of death. The karma that conditions the future birth is called Reproductive Janaka Karma. Now another...

The Mechanics of Karma

The Buddha taught that karma is volitional activity that is, it consists of intentional or willed actions. These are the seeds in our minds that ultimately and inevitably bear fruit. When you observe a seed, its easy to overlook the enormous power it The roots of happiness, on the other hand, are generosity, love, compassion, and wisdom. To understand karma is to know what leads to happiness and what leads to suffering. If we're committed to moving away from suffering and toward happiness, we must pay close attention to the motives that drive all of our actions. This requires a great deal of courage, honesty, and mindfulness. How can we experience the law of karma directly, not just as an abstract theory The answer lies in awareness, or being present for the consequences of our thoughts, words, and deeds. Present karma is the practice of noticing the This is another aspect of present karma.

Proofs Of Rebirth In Pure Land

Syn Death Signs Post Mortem Omens Confirmatory Signs of Rebirth Rebirth Signs Omens of Pure Land Rebirth. See also Testimonials (Pure Land) Visions. Pure Land followers should strive earnestly for a response. The lives of sentient beings are ephemeral and easily cut short the ghost of impermanence waits for no one. Your hair is already streaked with white, your face has grown wrinkled. The marks of decay and old age are very clear, and death is but a short time away. Therefore, you should strive to cultivate in earnest, to ensure that some auspicious and reliable signs of rebirth appear. Thus, in ancient China, Elder Master Hui Yuan of Lu Shan saw the Buddha rub his crown three times. Another Elder Master earnestly recited the Buddha's name and immediately saw Amitabha Buddha emit rays of light and display auspicious marks. In the case of still another Elder Master, each time he uttered the Buddha's name, the Great Assembly would see a Buddha flying out of his mouth. This was true for...

Rebirth In The Pure Land

See also Bodhi Mind Proofs of Rebirth in the Pure Land Pure Land Buddhism (Summary) Ten Non-Seeking Practices Three Doubts and Four Narrow Passes. W The event of passing away (death, departure) from life in the human realm and being reborn in the Land of Bliss. Although this is a form of rebirth, it is an extraordinary form. For those who have complete faith in the Buddha Amitabha, rebirth is completely miraculous. Gomez 320 (I) Ways to attain rebirth Mahayana sutras teach many ways to attain salvation and rebirth in the Pure Land, i.e., through the power of vows, the power of mantras, the accumulation of good deeds, the recitation of Amitabha's name until one-pointedness of mind is achieved. However, the main practice for achieving rebirth in the Pure Land is Buddha Recitation the single-minded recitation of Amitabha Buddha's name either during one's lifetime or at the time of death. Editor na (II) How to Ensure Rebirth Amitabha Buddha. I have come to pay my...

How Does Rebirth Take Place

Volition, thirst to live, does not end with the non-functioning of the body but continues to manifest itself in another form, producing re-existence. This is called rebirth or re-becoming. Buddhists do not call it reincarnation because no permanent entity or soul moves from one life to the next. Today, there are people in various countries who have spontaneously developed the memory of their past births. The experiences of these people have been well-documented in newspapers and periodicals. Some of these people never accepted that there was such a thing as rebirth until memory fragments of their previous lives came to them. Much of the information they revealed about their past lives has been investigated and found to be valid. Rebirth or becoming again and again is a natural occurrence not created by any particular religion or god. Belief in rebirth or disbelief does not make any difference to the process of rebirth or avoiding rebirth. Rebirth takes place as long as craving for...

Karma Question and Answer Session

Q I don't believe in reincarnation, so it's hard for me to buy the view that I'm reaping the karma of actions I performed in a previous life. It's even harder for me to believe that innocent children are suffering because of something they did before they were born. A You don't have to believe in reincarnation to experience the effects of your actions. When you extend generosity and lovingkindness toward others, it comes back to you. When you approach the world with aggression or grasping, if you're aware, you feel the effects. The important point here is not where your present suffering came from so much as where you're going to take it from here. From this point of view, whether or not children suffer karma from previous incarnations is also a somewhat academic question. What counts is how you approach the situation right now.The appropriate response to suffering, whatever the cause, is compassion. then what is the vehicle for karma Who is it who ., , . , Some people take this...

How Rebirth Takes Place

Does a good act at the last moment, but although he enjoys a good rebirth this does not mean he will be exempt from the effects of the evil deeds he performed during his previous lifetime. On occasions, a good person may die unhappily but suddenly remembering an evil act of his, or by harbouring some unpleasant thought perchance compelled by unfavourable circumstances. These, however, are exception cases, for as a rule the last thought moment is conditioned by the general conduct of a person. In any event it is always advisable to remind the dying person of his good deeds, and to turn his attention away from all worldly bonds and worries. This means that the object of the dying thought moment takes the form of some sign of the place where the dying man will take rebirth, a thing which frequently happens to dying persons. Symbols of one's destiny may be forests, mountainous regions, mother's womb, celestial mansions, etc. According to Buddhism the continuity of flux at death is...

Provisions For Pure Land Rebirth

Syn Lifetime Provisions Life Provisions Personal Provisions. See also Rebirth in the Pure Land. W In Pure Land terminology, provisions stand for Faith, Vows and Practice which are considered the personal provisions that a Pure Land adept needs to have to achieve rebirth in the Pure Land. Editor na

Parable Human Rebirth Is Difficult

W The story is told in a Buddhist sutra of a lone blind tortoise who dwells in the depths of a vast ocean, coming up for air only once every hundred years. On the surface of the same ocean floats a golden yoke. It is more common for the tortoise to place its head through the yoke when it takes its centennial breath, the sutra says, than it is for a being imprisoned in the cycle of rebirth to be born as a human with the good fortune to encounter the teaching of the Buddha. Human birth in a Buddhist land is compared to a rare jewel, difficult to find and, if found, of great value, because it is in the human body that one may most easily travel the path that leads to liberation. Lopez 266 2273

From Death And Rebirth

Dying and taking rebirth are two of the symptoms of ordinary, cyclic existence (samsara), the state of continuously-recurring problems, dissatisfaction, and non-freedom which all of us are caught in. The reason we are in this situation is because of the presence in our mind of delusions chiefly attachment, anger and ignorance and the imprints of our actions (karma) performed under the influence of delusions. Buddha has the most perfect, pure compassion and love for all of us, all living beings, and taught us how we too could become free from suffering and attain enlightenment. That's what his teachings, the Dharma, are all about. The Dharma shows us how we can free our minds from delusions and karma the causes of death, rebirth and all the other problems of samsara and thus to become free from samsara and attain the ultimate state of enlightenment. Remembering death is one of the most powerful sources of the energy we need to practice the Buddha's teachings and thus attain their...

Scientific Examination of Rebirth

There are two possible scenarios - No-Rebirth scenario and Rebirth scenario - that can be considered. A human being is composed of the body and an immaterial part. The body, which is the material part, is well understood because it fell within the Classical Science realm of Res Extensa and was extensively studied by scientists. The immaterial part has not been studied by scientists because it fell within the Classical Science realm of Res Cogitans. Even in Medicine early doctors believed that all ailments of the human being were only due to disorders of the material body. The subject of psychiatry in western medicine is of more recent origin. In the No-Rebirth scenario (Fig.3) death is something like the event horizon of a black hole. Crossing the In the Rebirth scenario (Fig.4) death is not an event horizon because only the body, the material part, dis-itegrates and goes into a state of no return. The immaterial part enters into a scientifically unknown state and reappears, after a...

What is Karma

Karma is an impersonal, natural law that operates in accordance with our actions. It is a law in itselfand does not have any law-giver. Karma operates in its own field without the intervention ofan external, independent, ruling agent. KARMA can be put in the simple language of the child do good and good will come to you, now, and hereafter. Do bad and bad will come to you, now, or hereafter. In the language of the harvest, karma can be explained in this way if you sow good seeds, you will reap a good harvest. If you sow bad seeds, you will reap a bad harvest. In the language of science, karma is called the law of cause and effect every cause has an effect. Another name for this is the law of moral causation. Moral causation works in the moral realm just as the physical law of action and reaction works in the physical realm. In the Dhammapada, karma is explained in this manner the mind is the chief (forerunner) of all good and bad states. If you speak or act with a bad mind, then...

Can Karma be Changed

Karma is often influenced by circumstances beneficent and malevolent forces act to counter and to support this self-operating law. The other forces that either aid or hinder this karma are birth, time or conditions, appearances, and effort. A favourable birth (gati sampatti) or an unfavourable birth (vipatti) can develop or hinder the fruition of karma. For instance, if a person is born to a noble family or in a state of happiness, his fortunate birth will provide an easy opportunity for his good karma to operate. An unintelligent person who, by some good karma, is born in a royal family, will, on account of his noble parentage be honoured by the people. If the same person were to have a less fortunate birth, he would not be similarly treated. Good appearance (upadhi sampatti) and poor appearance (upadhi vipatti) are two other factors that hinder or favour the working of karma. If by some good karma, a person obtains a good birth, but is born deformed by some bad karma, then he or she...

Rebirth

Today we are going to continue a theme that we began two weeks ago when we talked about the teaching of karma. We are going to consider the results of karma in the next life, in other words rebirth. But before I begin to consider specifically the Buddhist teaching regarding rebirth, I think we need to spend a little bit of time on the concept of rebirth in general. This is because it is a concept which many people have difficulty with, particularly over the last few decades when we have become increasingly conditioned to think in what passes for scientific terms, in what most people would naively believe to be scientific terms. Thinking in this way has caused many people to discard the idea of rebirth as something that smacks of superstition, that is a part of an old-fashioned way of looking at the world. So I think we need to redress the balance and create a certain amount of openness to the concept of rebirth before we treat specifically the Buddhist teaching on rebirth. There are a...

Believe in rebirth

Then, Professor Gustaf Stromberg, the famous Swedish astronomer, physicist and friend of Einstein also found the idea of rebirth appealing. Professor Julian Huxley, the distinguished British scientist who was Director General of UNESCO believed that rebirth was quite in harmony with scientific thinking. There is nothing against a permanently surviving spirit-individuality being in some way given off at death, as a definite wireless message is given off by a sending apparatus working in a particular way. But it must be remembered that the wireless message only becomes a message again when it comes in contact with a new, material structure the receiver. So with our possible spirit-emanation. It would never think or feel unless again 'embodied' in some way. Our personalities are so based on body that it is really impossible to think of survival which would be in any true sense personal without a body of sorts I can think of something being given off which would bear the same relation to...

QA Karma and Rebirth

Q What are your views on rebirth Q Yes, I know. But wasn't he just accepting the outlook of his day Didn't many of his contemporaries just assume that each person had a former existence and that, owing to karma will continue to have more rebirths A I seriously doubt that. Jayatilleke pointed out in his book, Early Buddhist Theory of Knowledge, that it is false to conjecture that rebirth was generally accepted in India during the Buddha's time. A The theory can't be found in either the Rigveda or the Atharvaveda. Nor do even the early Upanishads endorse it, being only one of many such theories. So, I can't agree with you that 'rebirth' was the accepted outlook of that day. The Buddha's insight seems to me to be quite original and only finds parallels in ancient Greece. In fact, explicit mention of rebirth is only found in Hellenic culture and in Buddhism. Q But I was under the impression that he just adopted it as a ploy to get people to act in a moral way. Isn't it true that rebirth...

Purifying u r Karma

Karma is not a mechanistic, closed system. Nothing is fixed, because our present actions continuously feed in to a stream of cause and effect, influencing both its direction and its power. The Buddha talked of covering or surrounding unskillful acts with skillful ones. The present purity of our actions, he said, attracts the results of past wholesome karma and likewise, present unskillful actions create a field that attracts the results of past unwholesome karma. What we do 111 the present powerfully affects the unfolding of the karmic journey. In the secular Shambhala teachings of Chogyam Trungpa, Rinpoche, wholesome karma is personified in the form of beneficial beings called dralas. Cleanliness, kindness, and dignity attract the dralas. Sloppiness and ego-driven behavior repel them, leaving us literally out of luck. Practicing meditation helps purify karma, but contemplating karma is also a strong motivation for practice. An understanding of karma awakens a natural affinity for the...

Haw Karma Shapes Us

Our personalities are very accurate reflections of our individual karma. Every time we act in a certain way say, cruelly or generously we're practicing and strengthening that quality. Over time, the quality becomes ingrained in the mind, in the form of habits and patterns.This is how people become fearful or loving, greedy or generous, truthful or dishonest. The English biologist Rupert Sheldrake developed a theory he called morphic resonance. What this means is that after something in nature happens for the first time, it becomes easier for that same phenomenon to occur again. This theory resonates very much with my understanding of the law of karma. Every time we perform an action, it becomes easier to do it again. Gradually, inevitably, these actions establish themselves as character traits. This is why it's important not to underestimate the power of small actions. We need to pay as careful attention to these as to the larger, more evident or dramatic deeds we do. According to...

Karma and gbirth

e whole subject of karma and rebirth is one of the great fascinations and sources of wonderment in Buddhism. It attracts attention possibly as much as any facet of the teachings, but what good is it to us in our everyday practice I once asked my teacher in Sri Lanka something on this subject. His reply was ' eory, it's all just theory.' I don't expect for one moment that he doubted the doctrine. Most Easterners wouldn't even question it. What he meant was that there was I was once asked at a book launch what I thought about this endless cycle of coming and going through endless lives. Personally I have always thought that the best way to use this teaching was as a spur to greater efforts in the practice, so that one day the karmic propensities that create form and yet another life are transformed, thus breaking this eternal cycle of rebirth and suffering. When I first came to Buddhism and Zen this was not a subject I was ever encouraged to investigate and study. In fact it was one of...

Personal Karma

Through understanding and reflecting on the law of karma, we start taking more responsibility for our actions. Our view of things expands. We can see the longrange effects of our actions in many arenas. We see that what we do in the present has far-reaching environmental and social consequences. Unless we take care with our present actions, we could end up with some very undesirable results. The real challenge is to see how the law of cause and effect is at work within ourselves. Reflecting in this way leads to a strong and compelling interest in our own actions and choices. This requires great awareness and presence of mind but the alternative is to live out our conditioned habitual tendencies, sowing seeds of karma and suffering everywhere we go. All Buddhist traditions place tremendous importance on understanding the law of karma. Padmasambhava, the great Indian saint credited with establishing Buddhism in Tibet, said, Though your vision or your understanding is as vast as the sky,...

Scientific Acceptability

Same journals when presented through high profile universities in the West. Scientific acceptance of rebirth faces the first barrier here, as it is essentially a concept that had originated in the East and the religions that endorse it are Eastern. If a new scientific theory goes contrary to the teachings of religions popular in the West, its acceptance becomes extremely difficult even if it originated in the West, as happened to Darwin's theory of evolution and Galileo's heliocentric theory. Scientific acceptance of rebirth faces this giant barrier as well. If rebirth is to be discussed from an unbiased scientific point of view, it is necessary first of all to find a way of bypassing these unscientific dual barriers. This can be done by considering the standard procedure used at present for the acceptance of any modern scientific theory, and testing rebirth by following the same procedure.

The Birth of Modern Science

The possibility that an entirely new world of nuclear science was lying outside the scope of classical science was not seen at that time. In just the same way that phenomena such as rebirth, impermanence, ego-lessness and panchabigna, the scope of which were beyond three dimensions were not perceptible to classical science, the whole world of nuclear science, whose scope was also beyond three dimensions, was not perceptible to classical science. operate in ways not known in the world that we actually experience through our five senses. The need to understand before acceptance had to be dropped. This has rendered scientific common sense, which had been inculcated in us over three centuries of classical science, badly wanting. For example, an electron can jump instantaneously from one atomic orbital to another without moving across the space between them (Figure 2). Here, the electron disappears from one orbital and reappears in the other. Movement of electrons in this manner which,...

Conclusion

The observations made on the above areas agree with the predictions made in the third stage of the scientific process, thereby successfully completing the four step test for scientific acceptability. I have so far not come across any scientifically acceptable data that can go to prove the scientific unacceptability of rebirth. On the basis of these tests it is concluded that the scientific acceptability of the phenomenon of rebirth is proven at least on three counts. A science-minded person often finds it difficult to accept rebirth because he has failed to perceive a rebirth mechanism that is intelligible within the outdated Descartes' classical science frame work. But Modern Science, specifically Quantum Mechanics, has compelled us to accept unintelligible mechanisms of natural phenomena - like the jump of the electron - and we do not hesitate to accept them. Likewise with the data available we are compelled to accept rebirth as a reality.

Science and Reality

Rebirth is a very fundamental phenomenon in Buddhism. Science is a quest for knowledge meant to lead the way to understanding the true reality of nature, and every research scientist is expected to contribute at least a wee bit towards moving human knowledge in this direction. In examining every brilliant person who has been seeking to understand the true reality of nature, from a religiously unbiased point of view, the Buddha clearly stands out as the only human being who completely understood the true nature of the universe. However the Buddha's method of acquiring knowledge is not one recognized by western science. The Buddha acquired knowledge by intuition, the eastern way. Scientists acquire knowledge by the rational method, also known as the scientific method. Western science, which seeks to understand everything only through acceptance by the scientific method, finds it difficult to understand some of the important concepts and phenomena taught by the Buddha. Some such...

What is the benefit of persisting in doing good deeds

Hence, All religions advise people to do good deeds. In this, their motives are the same, but Buddhism draws a different conclusion. In following the Buddha, we persist in the performance of good deeds. May be our present circumstances are unfavourable and frustrating, but once our good karma (deeds) ripen, they will naturally bear good fruit. If we can perceive the world in this light, then and only then can we consider ourselves to have grasped the spirit of Buddhism.

Buddha Recitation Methods

Dharma Body of the Buddhas, resulting in attainment of True Thusness Samadhi. This method is really a Zen practice however since the realm revealed by the meditational mind is the Pure Land, it also qualifies as a Pure Land practice. This method is not for those of limited or moderate capacities - if the practitioner is not of the highest capacity, he cannot become enlightened and enter into it. For this reason, few Pure Land teachers promote it and the proponents of the method are found chiefly within the Zen tradition. Incidentally, I would venture to say here that while we are still treading the path of Practice, not having reached the stage of Perfect Enlightenment, all Dharma methods are expedient and so is Zen. According to the Three Pure Land sutras, Buddha Sakyamuni provided the expedient teaching of the Western Pure Land, and urged sentient beings to recite Amitabha Buddha's name seeking rebirth there. With this method, they can escape Birth and Death, avail themselves of...

Criticism And Slander

From time immemorial, we have committed obstructive transgressions. If we are the object of one word of scorn and belittlement, our bad karma has been lightened by one part. Are we not then receiving merit and benefit Those who engage in scornful speech and slander will certainly suffer retribution through delusion, they bring calamity upon themselves. Tam 157

Delusions Of Views And Thought

The founder of Buddhism, underwent eons of rebirth as exemplified in the Jakata Tales. This is also the case with Buddha Amitabha and the Bodhisattva Maitreya - the Buddha of the future. PLZ 120 Unless a practitioner has succeeded in severing both types of delusions completely, he will not be able to escape Birth and Death. This is the rationale for seeking rebirth in the Pure Land, an ideal place to continue cultivation until all such delusions are severed. Editor na 2250

Dependent And Main Rewards

W In the Pure Land tradition, the main rewards are the exalted features of Buddha Amitabha and other superior beings in the Land of Bliss, while the dependent reward is the ideal environment of the Land itself. The concept of main and dependent rewards can be found in our everyday life where a person with a good karma usually has noble features (main rewards) and inhabits a safe area free of crime and drugs (dependent rewards).

Buddhism A Modern Perspective

We are going to cover what we might call basic Buddhist teachings over a series of twelve lectures. We are going to cover the life of the Buddha, the Four Noble Truths, the Noble Eightfold Path, Karma, rebirth, dependent origination, the three universal characteristics and the five aggregates. But before I begin the series of lectures, I would like to deal today with the notion of Buddhism in perspective. There are many ways in which different people in different cultures view Buddhism and particularly, I think we can contrast the western or modern attitude towards Buddhism with the traditional attitude. The reason why this kind of perspective study is useful is because when we understand how people of different cultures view a certain thing, we can then begin to see some of the limitation or one-sidedness of our own view.

Yoga and Zen prepare the soil 19001960

By the 1950s, Zen began to significantly influence the American counterculture. While the poet Gary Snyder (who later won the Pulitzer Prize for his book Turtle Island) was off studying Zen in Japan, his friend and Beat colleague Jack Kerouac wrote novels that popularized Buddhist concepts such as dharma, karma, and satori. Also in the '50s, the great Japanese scholar D.

Mind and Matter Nama Rupa

Life is the co-existence of mind and matter. Decay is the lack of co-ordination of mind and matter. Death is the separation of mind and matter. Rebirth is the recombination of mind and matter. After the passing away of the physical body (matter), the mental forces (mind)

Absence is the Heart of the Matter

The dynamic of Samantabhadra is his intention or 'pure will', his thoughtless thought or buddha-thought. It is revealed in the timeless point-instant beyond karmic conditioning in the transparent immediacy of the moment. It is pure meaning intrinsic to awareness as the spontaneity of empty light (canto 18). The key to effortless nonaction, this dynamic is actuated in the absence of personal will, karma or life-force (canto 19). It is the actual emptiness of free will and intention, inevitably binding all temporal experience to absence (cantos 28-29). It is a continuum of spontaneous creativity and synchronicity, pre-linguistic intent and meaning, the beginning and end of all and everything (canto 32). It is the thoughtless space of pure being where all is one as the zing of reality (canto 34), precluding the four extreme ontological postures of existence, nonexistence, both and neither (canto 36). It is a single field of pure vision integrating the past, present and future, the common...

Probationers Three Objects

The human kingdom, and affiliates the man 269 with his divine group. The same law effects his liberation from subtler forms that likewise bind, and blends him back into his animating source, the Lord of the Ray in Whose Body his Monad may be found. Therefore the work of the probationer is to attune his vibration to that of his Master, to purify his three lower bodies so that they form no hindrance to that contact, and so to dominate his lower mind that it is no longer a barrier to the downflow of light from the threefold Spirit. Thus he is permitted to touch that Triad and the group on the subplane of the higher mental to which he - by right and karma - belongs. All this is brought about by meditation, and there is no other means for achieving these aims.

Resolution Beyond Moral Conditioning

The great Chinese master Hashang also taught the truth that black and white clouds equally obscure the sun, although at that time the small-minded could not contain it. It is kept hidden from adherents of the lower, progressive, approaches, because they cannot comprehend it, and they would denigrate it and fall into a lower rebirth through that karma.

Is Buddhism Similar to Other Contemporary Teachings in India

The idea of the Four Noble Truths, the Eightfold Path, Dependent Origination and Nirvana, were not known before His coming. Although the belief in karma and rebirth was very common, the Buddha gave quite logical and reasonable explanations to this belief and introduced it as natural law of cause and effect. Although the Buddha used these terms because they were familiar to His listeners, He gave them very original interpretations, quite different from the way the Brahmans understood them. Despite all these the Buddha did not ridicule any sincere existing religious belief or practice. He appreciated the value of Truth wherever He found it and He even gave a better explanation of their beliefs. That is why He once said that the Truth must be respected wherever it is found. On the other hand, however, He was never afraid to speak out against mythology and false claims.

The Goal of the Buddhas Teaching

After reading many Mahayana sutras, I thought myself incapable of any achievement. I wanted very much to sever my wandering, discriminating thoughts and attachments, but was unable to. Finally, I chose the Pure Land method to attain achievement. It does not require one to be completely rid of but rather to suppress these hindrances. As long as one is able to suppress all afflictions, one can still be born into the Western Pure Land carrying over one's existing karma.

It is the Noble Eightfold Path which consists of right understanding right thoughts right speech right action right

To a Buddhist there is no far or near, no enemy or foreigner, no renegade or untouchable, since universal love realized through understanding has established the brotherhood of all living beings. A real Buddhist is a citizen of the world. He regards the whole world as his motherland and all as his brothers and sisters. Buddhism is, therefore, unique, mainly owing to its tolerance, non-aggressiveness, rationality, practicability, efficacy and universality. It is the noblest of all unifying influences and the only lever that can uplift the world. These are some of the salient features of Buddhism, and amongst some of the fundamental doctrines may be said --Kamma or the Law of Moral Causation, the Doctrine of Rebirth, Anatta and Nibbana.

Fivefold Jhana Method Of Classification

They are also called rupavacara jhanas because they are capable of producing rebirth in the rupavacara world. But here we are not encouraging the development of these jhanas with the intention to attain rebirth in the rupavacara world, but for the purpose of using them as a basis for developing insight meditation.

Liberation In One Lifetime

See also Rebirth in the Pure Land. shall certainly do so in a future lifetime. However, there is one thing we should consider Do we have any firm assurances that in the next lifetime, we will continue cultivating For, if we have not yet attained Enlightenment, we are bound to be deluded upon rebirth, easily forgetting the vow to cultivate which we made in our previous lifetimes. Moreover, in this world, conditions favoring progress in the Way are few, while the opportunities for retrogression are many. How many monks and nuns have failed to pursue their cultivation upon rebirth. The sutras state 'Even Bodhisattvas are deluded in the bardo stage, even Sravakas are deluded at birth.' In the interval between the end of this current life and the beginning of the next life, even Bodhisattvas are subject to delusion, if they have not yet attained a high degree of Enlightenment. Another passage in the sutras states 'Common mortals are confused and deluded when they enter the womb, reside in...

Bodhidharma On The Twofold Entrance To The Tao[1

By Entrance by Conduct is meant the four acts in which all other acts are included. What are the four 1. To know how to requite hatred 2. To be obedient to karma 3. Not to crave anything and 4. To be in accord with the Dharma. 2. By being obedient to karma is meant this There is no self ( atman) in whatever beings are produced by the interplay of karmaic conditions the pleasure and pain I suffer are also the results of my previous action. If I am rewarded with fortune, honour, etc., this is the outcome of my past deeds which by reason of causation affect my present life. When the force of karma is exhausted, the result I am enjoying now will disappear what is then the use of being joyful over it Gain or loss, let me accept the karma as it brings to me the one or the other the Mind itself knows neither increase nor decrease. The wind of pleasure and pain will not stir me, for I am silently in harmony with the Path. Therefore this is called being obedient to karma .

Transference of Merit

Some of us may ask whether the effect of evil karma can be changed by repeating the name of Kuan-Yin. This question is tied up with that of rebirth in Sukhavati the Pure Land and it may be answered by saying that invocation of Kuan-Yin's name forms another cause which will right away offset the previous karma. We know, for example) that if there is a dark, heavy cloud above, the chances are that it will rain. But we also know that if a strong wind should blow, the cloud will be carried away somewhere else and we will not feel the rain. Similarly, the addition of one big factor can alter the whole course of karma. It is only by accepting the idea of life as one whole that both Theravadins and Mahayanists can advocate the practice of transference of merit to others. With the case of Kuan-Yin then, by calling on Her name we identify ourselves with Her and as a result of this identification, Her merits flow over to us. These merits which are now ours then counterbalance our bad karma and...

Three Doubts And Four Narrow Passes

See also Death Love Sex Rebirth in the Pure Land. on the verge of death usually faces Three Points of Doubt and Four Narrow Passes which obstruct his rebirth in the Pure Land. He should be prepared, reflecting on them in advance to eliminate them. The Three Points of Doubt are 1) Fearing that his past karma is heavy and his period of cultivation short, and that therefore, he may not achieve rebirth in the Pure Land 2) Fearing that he has not yet fulfilled his vows and obligations or severed greed, anger and delusion, and that therefore, he may not achieve rebirth in the Pure Land. 3) Fearing that even though he has recited the Buddha's name, Buddha Amitabha may not come, and that therefore, he may not achieve rebirth in the Pure Land. The main Narrow Passes are 1. Previous heavy karma, present perfunctory practice. Amitabha Buddha is renowned for his Eighteenth Vow not to attain Buddhahood unless sentient beings who sincerely desire to be reborn in the Pure Land, and who...

Sangha Admonition To See also Sangha

Even if you have built huge, stately temples and monasteries, achieved great influence and high position, established friendships with numerous important persons of status and wealth, feeling deep pride 'inside,' thinking that you have succeeded on your path of cultivation, little do you realize that you have violated the very admonition of the ancient sages This is because they have specifically warned 'Those who have entered the Order should set their Minds and focus on achieving liberation and not be unduly preoccupied with mundane endeavors, as these entail numerous errors. Not only will they fail to see the heavens, the karma of hell has already been created If the issue of Birth and Death is not resolved, all mundane activities are but the causes of suffering. One day, once their eyes are closed, they will revolve in Samsara according to their karma. At that time, they will discover that their past actions have only added chains to their yoke and firewood and...

All Classes Go to the Pure Land

In Pure Land terminology, nine classes go to the Pure Land. The highest class are those who achieve the traditional goals of Buddhism - that is, who free themselves from desire, observe the precepts, and practice the six perfections of giving, discipline, forbearance, energetic progress, meditation and wisdom. The lowest class who go to the Pure Land are those who keep on, as wayward human animals, piling up evil karma and committing all kinds of sins even they can attain birth in the Pure Land, if only they focus their minds and recite the buddha-name. Buddha-name recitation in itself dissolves away evil karma, no matter how - so say the Pure Land teachings. Infinity lies latent in the gaps within moment-to-moment mundanity in the Zen formulation. But above all it is the power of Amitabha that makes birth in the Pure Land possible for sinners as well as saints, because Amitabha has vowed to save all who faithfully and singlemindedly invoke his name.

Buddha Name Recitation

According to the Pure Land teaching, all sorts of evil karma are dissolved by reciting the buddha-name wholeheartedly and single-mindedly. What is karma In Buddhist terms, karma means deeds, actions. Through sequences of cause and effect, what we do and what those we interact with do determines our experience and shapes our perceptions, which in turn guides our further actions.

SIMHA 6Th C Ad See also Killing

Master Arya Simha lived in Central Asia during the sixth century A.D. While he was preaching Buddhism in Kashmir, King Dammira, an enemy of Buddhism, razed temples and murdered a number of monks. When he finally beheaded Master Arya Simha, it was said that pure white milk gushed from Arya Simha's neck. The Patriarch Arya Simha, like Patriarch Hui K'o and the Elder Maudgalyayana, who also met untimely deaths, are all revered figures in Mahayana Buddhism. Through their violent deaths (a result of their karma of killing in previous lives), sentient beings are reminded of the crucial importance of adhering to the precept against killing - a cornerstone of Buddhist ethics. Editor Thich 320-321 0799

Belief in Deities Devas

DEVAS are more fortunate than human beings as far as sensual pleasures are concerned. They also possess certain powers which human beings usually lack. However, the powers of these deities are limited because they are also transitory beings. They exist in happy abodes and enjoy their life for a longer period than human beings do. When they have exhausted all the effects of their good karma, which they gathered during previous births, these deities pass away and are reborn somewhere else according to their residual good and bad karma earned on previous lives. According to the Buddha, human beings have more opportunities to accrue merits to be born in a better condition, and the deities have fewer chances in this respect since they are more concerned with sensual pleasures. Nirvana. Whether they are great or small, both human beings and deities are perishable and subject to rebirth. Therefore, we share a common destiny with the gods.

The Six Realms of Existence

The Buddha taught that there are six realms of existence. These can be understood both as realms of future existence and also as mind states we're reborn into from one second to the next. Which one we find ourselves in is a function of our karma. Nobody but ourselves determines what our state of mind will be in any given moment. Our experience is conditioned by our own volitional actions. When we use our opportunity in the human realm to practice generosity and nonharming, we lay the foundations for rebirth in the higher, more pleasurable realms. These realms are characterized by an exquisitely refined existence.

List of Abbreviations

Karmapa sde dge refers to the sde dge mtshal par bka' 'gyur A Facsimile Edition of the 18th Century Redaction of Si tu chos kyi 'byung gnas Prepared under the Direction ofH.H. the 16th rgyal dbang karma pa (Delhi Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang, 1977).

Dispelling Insecurity through Deconstruction

Ance onto the wave and the winds of our karma churn the energy. Consequently, one side of the wave seems to be a concrete agent, the other side seems to be a concrete object, and the wave itself appears to be a concrete action. Our mind becomes agitated and we experience the naturally arising wave as monstrous. This alarming experience throws us off balance we become self-conscious and nervous. Indicative of insecurity, these two unsettling feelings drive us to grasp at, fear, or try to drown ourselves in being the seemingly concrete agent or object of the seemingly concrete activity. For example, inflating the orange juice, ourselves, and the act of asking for some into monumental objects, we feel too shy to ask for anything. We suffer greatly. When we stop projecting triplistic appearances onto the waves, or we at least stop believing in these deceptive appearances, the winds of our karma automatically die down. Waves of clear light activity still naturally arise, but they no longer...

Sincerity And Respect

Is Buddha, the totality of Buddha is Mind, Mind and Buddha are as one. I am afraid that this principle and practice are not understood by everyone. It has always been my desire to proclaim them and to disseminate the Original Vows of Amitabha Buddha to rescue all sentient beings. How would I dare conceal this truth, transmitting it privately to you alone If there is any secret knowledge to be transmitted privately in a hidden place, it is an externalist teaching, not a Buddhist teaching. Having said so, however, this old monk, in truth, does have a wonderful secret teaching, which only he possesses. Since you have requested it today, I have no qualms about revealing it to all Buddhist followers. What is this wonderful teaching It is utter sincerity and profound respect. This secret is known to everyone, yet obscure to all Wishing to eradicate deep-seated karma and repay the kindness of the Buddhas, I have endeavored, day in and day out, to probe the shining cultivation of the...

The Withholding of Information

Information as to the invoking of devas in meditation cannot yet be safely given to individuals, though a beginning is being made with groups such as in the rituals of the Masons and of the Church. Formulas that put the lesser devas under the control of man will not yet be imparted. Human beings are not yet to be trusted with that power, for the majority are but animated by selfish desire and would misuse it for their own ends. It is deemed by the wise Teachers of the race, - as I think I have before said - that the dangers of too little knowledge are much less than the dangers of too much, and that the race can be more seriously hindered by the misapplication of powers gained by incipient occultists than it can by a lack of knowledge that engenders not karmic results. The powers gained in meditation, the 90 capacities achieved by the adjustment of the bodies through meditation, the faculties developed in each vehicle by definite formulas in meditation, the manipulation of matter that...

Four Groups connected with the Pupils

The big national group to which he belongs, the karma of which (through aggregation of numbers) is so strong that he cannot break away from it even if he will. Certain racial characteristics, certain temperamental tendencies are his because they are hidden in the racial physical body, and he must carry that constitution, and the tendencies inherent in that particular type of body, throughout his life on earth. That body provides the needed lesson, or (as evolution proceeds) it provides the best body for the type of work that has to be accomplished. An oriental type of body has one set of qualifications, and an occidental body has another set, and equally good, if I might so express it. I seek here to make this point clear, for the tendency of the westerner is to ape the oriental and to endeavor to force his vibrations, to the same key as that of the oriental. At times, this causes concern to the inner Teachers, and occasionally leads to trouble in the vehicles. 46

Validating the Conventional and Deepest Facts of Reality According to the Other Voidness Point of View

According to the other-voidness explanation given in the Karma Kagyu tradition, the subtlest clear light mind gives rise to our experiences. The contents of each moment of experience consist of two inseparable aspects perceiving something and something being perceived. When instincts of confusion accompany our experiences, our mind produces dualistic appearances. Dualistic appearance-making causes the perceiving aspect of an experience and the perceived object at which it is directed to appear as if they were two totally separate, unrelated phenomena. It seems as if our mind is somewhere in here looking out and the sight or appearance we see is sitting out there, waiting for us to see it. Such a mind and mental object are totally imaginary phenomena. A mind that validly perceives the conventional facts of reality contradicts such a confusing appearance.

Seven Natural Mental Functions That We Grasp for Security

When confusion and its instincts dominate our life, waves of clear light activity pass through one or another of four subtle creative drops. These subtle drops resemble floodgates into four domains of ordinary experience - physical activity and being awake, verbal activity and dreaming, rest and being asleep with no dreams, and experiencing peak moments of pleasure. At these drops, winds of karma agitate the waves to create the confusing triplistic appearances of these experiences. This confusion may concern the sensory or mental awareness, the warm concern, or the energy involved during any of the experiences. Belief in these confusing appearances then brings disturbing emotions and problems.

Obstacles To Cultivation

During cultivation, some people suddenly develop thoughts of greed, anger, lust, jealousy, scorn and doubt. They may also suffer delusion, leading to drowsiness and sleep. These thoughts sometimes arise with great intensity, making the practitioner feel annoyed and upset over, at times, trivial matters. Sometimes auspicious and evil events alternate in his dreams. The specific details of these events are too numerous to be described. Faced with these occurrences, the practitioner should realize that these karmic marks have appeared as a consequence of his cultivation. He should immediately understand that all karmic occurrences and marks are illusory and dream-like he should foster right thought and they will disappear one after another. Otherwise, he will certainly be swayed, lose his concentration and retrogress. The ancients used to say in this respect 'Do not fear an early manifestation of evil karma, fear only a late Awakening.' Sometimes the practitioner, in the midst of intense...

White Lotus Society 5th Century

W The White Lotus Society (5th century) and the White Lotus Secret Societies (12th century) have almost the same name and ostensibly the same goal - edification of members and rebirth in the Pure Land. However, the White Lotus Society had a purely religious goal and therefore was not opposed by orthodox Buddhists and Confucianists. The White Lotus Secret Societies, by contrast, had political goals and were banned by the Chinese government. Editor na Background II. The White Lotus Secret Societies White Lotus Sect (Pai-Lien P'ai Bach-Lien-Phai - 12th c.) were started during the early years of the Southern Sung Dynasty by an individual named Mao Tzu-yuan, a native of Kiangsu, who had been a disciple of Ching-fan (d. 1128), a T'ien-t'ai master also interested in the Pure Land doctrine. Inspired by the example of Master Hui-yuan in Lushan, he organized a White Lotus Secret Society consisting of monks and laymen devoted to the restraint of the passions and the encouragement of good karma....

Why Does the World Population Increase

One must also consider that there is really no ground to think that this is the only period in which the population in the world has increased. There are no means of comparison with any period of ancient history. Vast civilisations existed and have disappeared in Central Asia, the Middle East, Africa and Ancient America. No census figures on these civilisations are even remotely available. Population, as everything else in the universe, is subject to cycles of rise and fall. In cycles of alarming increases of birth rate, one might be consequently tempted to argue against rebirth in this or other worlds. For the last few thousand years, there has been no evidence to prove that there were more people in some parts of the world than there are today. The number of beings existing in the various world systems is truly infinite. If human lives can be compared to only few grains of sand, the number of beings in the universe can be said to be greater than the grains of sand on all the beaches...

The Path of Birth and Death is Full of Danger

If we consider capacity, Pure Land embraces persons of all levels. Not only ordinary people but also Bodhisattvas (Manjusri, Samantabhadra) and Patriarchs (Asvaghosha, Nagarjuna) have all vowed to be reborn in the Pure Land. If we take timing into consideration, we should realize that in this Dharma-Ending Age when sentient beings in general have scattered minds and heavy obstructions, Buddha Recitation is easy to practice and can help the practitioner achieve rebirth in the Pure Land in just one lifetime. However, if we The cultivator who has developed the Bodhi Mind, vowing to save himself and others, may follow any of the schools mentioned earlier. Nevertheless, in this Dharma-Ending Age, he should, at the same time, practice Buddha Recitation seeking rebirth in the Pure Land - thus ensuring success without retrogression. Why is this so There are three cardinal points In the wasteland of Birth and Death, there are many dangers and obstacles to cultivation. In order to escape the...

Upramundane Consciousness

ere are two ways of distinguishing the supramundane types of consciousness from the mundane types (the consciousness of the sense sphere, form sphere, and formless sphere). e first distinction is in terms of determination and direction. e mundane consciousness is determined, undirected, and subject to karma and conditions, whereas the supramundane consciousness is determining, directed toward a goal, and no longer subject to forces beyond its control. Supramundane consciousness is determining because of the predominance not of karma but of wisdom. Similarly, we apply the synthetic method by considering the causes and the conditions of our personal existence. In relation to what factors do we exist as a psycho-physical entity is examination reveals that the personality exists dependent on five factors - ignorance, craving, clinging, karma, and the material

Ten Mental Factors That Accompany Each Moment of Experience

(1) Urges cause our mind to go in the direction of a particular experience. In some systems, this factor corresponds to karma -- the factor, based on previous behavior and habits, that brings us to experience what we do in life. Other systems correlate urges with motivation.

Conducting Supportive Recitation

At this time, the most important thing is to practice supportive recitation. Even though a person may have set his mind on rebirth in the Pure Land, if family members weep and lament, thus arousing deep-seated feelings of love-attachment, he will certainly sink into the cycle of Birth and Death, wasting all his efforts in cultivation When a patient on the verge of death wishes to bathe, dress in different garments, or change his position or sleeping quarters, we may comply, while exercising caution and acting in a gentle, careful manner at all times. If the patient refuses, or cannot give his consent because he has become mute, we certainly should not go against his wishes. This is because the patient on the verge of death is generally in great physical pain. If he is forced to move, bathe or change clothing, he may experience even greater pain. There are numerous cases of cultivators who had sought rebirth in the Pure Land but failed to achieve this goal because their relatives moved...

Chapter Thirty Three Analysis of Consciousness

Ditioned by any of the three unwholesome causes is unwholesome, while the potential of a moment conditioned by any of the three wholesome causes is wholesome. ese wholesome and unwholesome classes of consciousness are karmically active, and they are followed by a resultant class - in other words, by the ripened results of those wholesome and unwholesome actions. e inactive or functional class refers to actions that are not productive of further karma, and that also do not result from wholesome and unwholesome karma, such as the actions of enlightened ones - the Buddhas and Arhats - and deeds of indifferent or neutral karmic content.

Chapter Twenty Three Philosophical and Religious foundations

Vasubandhu adds to this the case of the wardens of the hell realms. If these wardens were reborn in the hells because of their own karma, they, too, would experience the sufferings there. But since wardens are in the hells simply to torment hell beings, Vasubandhu suggests that they are mere creations of the minds of the hell beings themselves. In other words, because of their unwholesome karma, hell beings project images of wardens who then proceed to torment them.

Reasons for Feeling Like Doing Something and Wanting to Do It

The abhidharma presentation of mental factors and karma suggests the following analysis. The deeper we probe, the more sensitive and honest we are to the myriad psychological factors involved in making difficult decisions in life. For easier comprehension, we shall use the relatively trivial example of eating to illustrate the complexity of the issue. Appreciating the depth that any analysis must go in order to be accurate helps us to be thorough in considering the choices available in more serious decisions, such as concerning an unhealthy relationship.

Human Beings and Religion

Some religious practices grew as a result of the development of human knowledge, experience and wisdom. The rational approach to religion had been adopted in this case, incorporating the principles of human value and natural or universal laws. It is based on humanism and concentrates on the cultivation of humane qualities. A religion of cause and effect or karma is based on the principle of self-help and assumes that the individual alone is responsible for his or her own happiness and suffering as well as salvation. A religion of wisdom is based on the application of reason and seeks to understand life and the reality of worldly conditions through analytical knowledge. Science asks and seeks to explain what the world is while religion asks what mankind and society should become.

Huangpos Sermon From Treatise On The Essentials Of The Transmission Of Mind Denshin Hoyo

This Mind is the Source. the Buddha absolutely pure in its nature. and is present in every one of us. All sentient beings however mean and degraded are not in this particular respect different from Buddhas and Bodhisattvas--they are all of one substance. Only because of their imaginations and false discriminations. sentient beings work out their karma and reap its result. while. in their Buddha-essence itself. there is nothing corresponding to it the Essence is empty and allows everything to pass through. it is quiet and at rest. it is illuminating. it is peaceful and productive of bliss.

Analysis of Nought Processes

We can begin our analysis of thought-processes by examining their place in our experience. Take the comparison of life to a river, with a source and an outlet. Between birth and death, between the source of the river and its mouth, there is a continuum but not an identity. In Abhidharmic terms, birth or rebirth is the 'uniting' or 'connecting' factor (patisandhi), the life continuum is the 'subconscious' factor (bhavanga), and death is the 'falling away' factor (chuti). Nese three factors have one thing in common their object is the last conscious factor of the preceding life. Nis object determines them as wholesome or unwholesome resultant factors of consciousness. In this context, it is important to remember that bhavanga runs concurrent with the reproductive karma that gives a particular life its general characteristics and sustains it until it is either interrupted or exhausted. Nus the past, present, and future of an individual life are united not only consciously, by the...

Buddhism and Politics

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, regardless of how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience the effects of good and bad karma, the lack of real satisfaction or everlasting happiness in the world characterised by dukkha (unsatis-factoriness), anicca (impermanence), and anatta (unsubstantiality egolessness).

Buddhism The Middle Path

The Buddha incorporated the theories of rebirth and of liberation into his teachings. But the Buddha denied the Brahmana's imaginative theistic theory, and set his own foundations upon an intelligent analysis of reality. He made a thorough change in both theory and practice from the old religions. Although the cycle of life and death, and the attainment of liberation in Nirvana were theories that were accepted by Indian society at that time, the problems lay in the questions of why was there rebirth and how could one be liberated. The Buddha gave wise answers to these questions. This was the teaching of the Middle Path . The Middle Path distinguished the Buddha's Teachings from other religions. What this is, that is this arising, that arises is the principle of the Law of Dependent Origination the Conditioned Genesis that says that, Through ignorance volitional actions or karma-formations are conditioned is the content of the Law of Dependent Origination.

Sixteen Meditationscontemplations

W The visualizations in the Meditation Sutra are distinguished into sixteen kinds shifting from earthly scenes to Pure Land scenes at Visualization 3 (1) visualization of the sun, (2) visualization of water, (3) visualization of the ground in the Pure Land , (4) visualization of the trees, (5) visualization of the lake s , (6) unified visualization of the 50 billion storied-pavilions, trees, lakes, and so forth, (7) visualization of the lotus throne of Amitabha Buddha , (8) visualization of the images of the Buddha Amitabha and Bodhisattvas Avalokitesvara and Mahasthamaprapta, (9) visualization of the Reward body of Amitabha Buddha, i.e., the form in which He appears in the Pure Land , (10) visualization of Avalokitesvara, (11) visualization of Mahasthamaprapta, (12) visualization of one's own rebirth, (13) see below , (14) visualization of the rebirth of the highest grades, (15) visualization of the rebirth of the middle grades and (16) visualization of the rebirth of the lowest...

Unconditioned Dharmas

Note The virtues of Buddha Recitation are 'unconditioned' good roots. Ordinary, impure persons who develop the Bodhi Mind, seek rebirth and constantly practice Buddha Recitation can subdue and destroy afflictions, achieve rebirth in the Pure Land and, depending on their level of cultivation, obtain a vision of the rudimentary aspects of the Buddha (the thirty-two marks of greatness, for example). Bodhisattvas, naturally, can achieve rebirth and see the subtle, loftier aspects of the Buddha (i.e., the Dharma body). Tien T'ai Patriarch Chih I Dia 21 0033

Pure Land Buddhism as Otherworldly

Among the many varieties of Buddhism, the Pure Land teaching most deserves the epithet other-worldly, often erroneously applied to Buddhism as a whole. Pure Land doctrine teaches that this world is an arena of unavoidable suffering and frustration, and holds out the vivid prospect of rebirth in another, better world, where sickness, pain and death do not exist. This world is a hopeless trap, from which we can escape only by the power of Amitabha. Unless we attain rebirth in the Pure Land, peace and happiness, to say nothing of enlightenment, are beyond reach.

Kammic cause of low or high birth

(6a) Failure to worship and pay reverence to those who are deserving by thinking highly of oneself or through self conceit will probably cause one to go down to hell (Apaya). Even in the event of his rebirth in human existence, he the attributes of morality (sila) etc., such as priests. Old aged parents and grandparents are worthy of reverence. Even if no reverence is made, respect should at least be given. Bhikkhus and high priests who are endowed with morality deserve to be worshipped. Genuine Buddhas and Sanghas with sanctity are worthy of deep reverence. If no proper respect or homage is given to these noble persons by one who has self-conceit ( mana) he is liable to go down to hell. If rebirth takes place as a human being, he will have a humble birth in a low-caste family and will become ignoble. In this regard, a motto has been expressed in part as Rudeness causes low birth. so happens. Abhivadetabbam abhivadeti pays homage or respect to one who is worthy of reverence, e.g. to...

The Immense Teachings on the Expedient Path of Buddhist Practice

Recollection of the Buddha (s. buddhanusmrti) and the idea of a Pure Land are skilful means (s. upaya) common among different schools and different vehicles (s. yana) in Buddhism. However, the most common practices, particularly in the Pure Land school, involve recollection (s. smrti) of the Amitabha Buddha and seeking rebirth in the Land of Ultimate Bliss (s. Sukhamati or Sukhavati). dependence upon special external requirements, they can be easily accomplished. To recollect the infinite Buddha is in fact to contemplate the vows and practices of all Buddhas (i.e. infinite Buddha-nature variously personified). The mind meditates upon the Buddhas presiding over the ten different directions (e.g. Amitabha Buddha in the Western Paradise). This entails penetrating the Realm of Dharma (s. dharma-dhatu) and leads one to rebirth in the Land of Ultimate Bliss. 1. Mahayanist novices, whose minds are not strong, may lack the confidence to realize Buddhahood or to avoid rebirth in lower realms....

Ten Stages Sutra Commentary On

See also Dasabhumika Sutra Easy Path of Practice Rebirth Treatise. W Very few treatises on Pure Land have been found in India. In fact the only extant work devoted exclusively to Amitabha Pure Land Buddhism is the fifth century work attributed to Vasubandhu (Vn The-Than) that survives only in its Chinese translation, the Rebirth Treatise. There are, however, a few older writings that comment on aspects of Pure Land doctrine. Among these, the earliest documents are attributed to Nagarjuna (hence, dated around 200), the Ta Chih Tu Lun (Great Perfection of Wisdom Treatise) and the Commentary on the Ten Stages Sutra. In the latter text's chapter on 'Easy Practice,' the author discusses the attainment of the non-retrogressive state and then distinguishes two paths. The first follows the 'easy practice' (i-hsing) of devotion, which is likened to riding on a vessel over water. The 'difficult' (nan) path resembles a person walking on land to his destination. Amitabha is one among numerous...

Onepointedness Of Mind

See also Pure Land Budddhism (Summary) Rebirth in the Pure W Single-mindedness or single-minded concentration. In Pure Land Buddhism, achievement of one-pointedness of mind (or single-mind-edness), is an absolute necessary condition for achieving rebirth in the Pure Land. (See Rebirth in the Pure Land. ) Editor Tam 344 (b) Single-minded recitation of the Buddha's name ten times (or from one to seven days). According to the Amitabha Sutra, to achieve rebirth in the Pure Land, it is necessary to recite the Buddha's name from one to seven days to the level of one-pointedness of mind (i.e., single-minded concentration). This, as any practitioner can attest, is an extremely difficult condition - one which very few cultivators can ever hope to fulfill. Therefore, in the Meditation Sutra, the Buddha taught an alternate way to recite the name of Amitabha Buddha with one-pointedness of mind ten times at the time of death. Please note, however, that this is a solution in-extremis, as at the...

Ten Recitations Method

'Ten recitations' refers to the Ten Recitations method taught by a well-known Master, which is based on the lowest grade of rebirth described in the Meditation Sutra. It is reserved specifically for those who are busy with mundane activities, so that they, too, can practice Buddha Recitation and achieve rebirth in the Pure Land. The method consists of uttering Amitabha Buddha's name approximately ten times each time one inhales and exhales. The real intent behind this practice is to use the breath to concentrate the mind. Depending on the cultivator's breath span, he may recite more than ten utterances or fewer. After ten inhalations exhalations (or some fifty to one hundred utterances in total) the cultivator may proceed to recite the Transference of Merit stanza I vow to be reborn in the Western Pure Land, The nine lotus grades are my parents. As the lotus flowers bloom, I will see Buddha Amitabha and reach No-Birth, Liberating all sentient beings' After reciting the stanza, the...

How You Discern the Future

Once the power of this insight-knowledge has been developed by discerning the causes and effects through those past lives, you can, in the same way, discern the causes and effects in future lives. The future you will see, and which may still change, is the result of both past and present causes, one of which is the meditation you are doing. To discern the future, you begin by discerning the present materiality-mentality, and then look into the future until the time of death in this life. Then either the kamma, kamma sign, or rebirth sign will appear, because of the force of a particular kamma you performed in this life. You will then be able to discern the rebirth-linking mentality-materiality to be produced in the future life. The first method of discerning dependent-origination (paticcasamuppada) goes over three lives, and in forward order. It begins with the causes in the past life, that is, ignorance and volitional formations. They cause the results in the present life the...

Peace And Bliss Collection

W Chin An-lo-chi Jpn Anraku chu Vn An-Lac-Tap. A work by Tao-Ch'o, the second patriarch of the Pure Land school (Tang dynasty). In this work, based on the Meditation Sutra, he divides all of Shakyamuni's teachings into the two categories of Sacred Way teachings and Pure Land teachings. He asserts that the people of the Latter Day of the Law (Dharma-ending age) should embrace only Pure Land teachings and rely upon Amitabha Buddha in order to be reborn in his Pure Land in the western region of the universe. He also makes reference to the difficult-to-practice way and the easy-to-practice way set forth by Nagarjuna. He recommends abandoning the difficult-to-practice way, or the Sacred Way, which teaches the attainment of Buddhahood in this world through one's own power, and embracing the easy-to-practice way, that is, Pure Land teachings which lead one to rebirth in the Pure Land by relying upon Amitabha Buddha. This work formed the basis of Shan-tao's Commentary on the Meditation Sutra....

Paticca Samuppada

It must be borne in mind that Paticca Samuppada is only a discourse on the process of birth and death and not a theory of the ultimate origin of life. It deals with the cause of rebirth and suffering, but it does not in the least attempt to show the evolution of the world from primordial matter. Ignorance (Avijja) is the first link or cause of the wheel of life. It clouds all right understanding. Dependent on ignorance of the Four Noble Truths arise activities (Sankhara) -- both moral and immoral. The activities whether good or bad rooted in ignorance which must necessarily have their due effects, only tend to prolong life's wandering. Nevertheless, good actions are essential to get rid of the ills of life. Dependent on activities arise rebirth-consciousness (Vinnana). This links the past with the present. Simultaneous with the arising of rebirth-consciousness there come into being mind and body (Nama-rupa). The six senses (Salayatana) are the inevitable consequences of mind and body....

There any proof that we are reborn when we die

ANSWER Not only is there scientific evidence to support the Buddhist belief in rebirth, it is the only after-life theory that has any evidence to support it. There is not a scrap of evidence to prove the existence of heaven and of course evidence of annihilation at death must be lacking. But during the last 30 years parapsychologists have been studying reports that some people have vivid memories of their former lives. For example, in England, a 5 year-old girl said she could remember her other mother and father and she talked vividly about what sounded like the events in the life of another person. Parapsychologists were called in and they asked her hundreds of questions to which she gave answers. She spoke of living in a particular village in what appeared to be Spain, she gave the name of the village, the name of the street she lived in, her neighbors' names and details about her everyday life there. She also fearfully spoke of how she had been struck by a car and died of her...

Without cognizable end is this Samsara A first beginning of beings who obstructed by ignorance and fettered by craving

This life-stream flows ad infinitum, as long as it is fed by the muddy waters of ignorance and craving. When these two are completely cut off, then only, if one so wishes, does the stream cease to flow, rebirth ends as in the case of the Buddhas and Arahats. An ultimate beginning of this life-stream cannot be determined, as a stage cannot be perceived when this life-force was not fraught with ignorance and craving. The most valuable evidence Buddhists cite in favor of rebirth is the Buddha, for He developed a knowledge which enabled Him to read past and future lives. Sometimes we get strange experiences which cannot be explained but by rebirth. Experiences of some reliable modern psychics, ghostly phenomena, spirit communications, strange alternating and multiple personalities and so on shed some light upon this problem of rebirth. It should be stated that this doctrine of rebirth can neither be proved nor disproved experimentally, but it is accepted as an evidentially verifiable fact.

Beyond The Four Jhanas

Following the attainment of the fourth j liana there are several options open to a meditator. These can be grouped together into three basic categories. One is the attainment of the four aruppas, immaterial jhanas involving further concentration and refinement of mental serenity. A second -which as we will see generally presupposes the immaterial jhanas as prerequisites - is the development of the ab-hinnas, higher faculties of knowledge, in some cases issuing in supernormal powers. A third alternative is the cultivation of wisdom through insight into the nature of phenomena, which brings the destruction of the defilements and results in emancipation from samsara. In the present chapter we will explore the first and second of these three alternatives, closing with some remarks concerning the relationship between jhanas and rebirth. Then in the next two chapters we will examine the place of j liana in the development of wisdom leading to final deliverance.

Parable Man Wounded By An Arrow

W Parable of the arrow smeared thickly with poison 'It is as if a man had been wounded by an arrow thickly smeared with poison, and his friends and kinsmen were to get a surgeon to heal him, and he were to say, I will not have this arrow pulled out until I know by what man I was wounded, whether he is of the warrior caste, or a brahmin, or of the agricultural, or the lowest caste. Or if he were to say, I will not have this arrow pulled out until I know of what name of family the man is - or whether he is tall, or short or of middle height Before knowing all this, that man would die. Similarly, it is not on the view that the world is eternal, that it is finite, that body and soul are distinct, or that the Buddha exists after death that a religious life depends. Whether these views or their opposites are held, there is still rebirth, there is old age, there is death, and grief, lamentation, suffering, sorrow, and despair. I have not spoken to these views because they do not conduce to...

Worldly Merit and Spiritual Merit

Worldly merit is what the Chinese call foo ter, and spiritual merit is koong ter. Worldly merit is blessings that leads to a good rebirth, like practising generosity and moral conduct. Spiritual merit is merit that brings you out of samsara, like studying the Dhamma, practising meditation, letting go of attachments, etc. Therefore, we have to differentiate worldly merit from spiritual merit. Doing a lot of worldly merit is good because it helps and supports us. However, if we want to get out

Buddhist Funeral Rites

Buddhists believe that when a person dies, rebirth will take place somewhere else according to his or her good or bad actions. As long as a person possesses the craving for existence, that person must experience rebirth. Only the Arahants, who have gone beyond all passions will have no more rebirths and so after their death, they will attain their final goal Nirvana.*

Otherpower Syn Tariki

W The power of the other, i.e., the Buddhas, particularly Amitabha. This term suggests the idea of seeking rebirth in the Pure Land by relying principally on the power of Amitabha. Other-power is used in contrast to self-power. Sometimes it is suggested that the emphasis on devotion as providing a special kind of salvation is unnatural in Buddhism and alien to the earlier tradition. Yet even the earliest form of Buddhism known to us taught that faith in the Buddha was able both to bring about a heavenly rebirth and to set one firmly on the path to liberation. The difference is in the Mahayana emphasis on the 'power of resolve' other power of a Buddha, which is capable of creating enormously favourable conditions. Hinn 324 Other-power is a technical term indicating a religious attainment achieved through such activities as placing one's faith in the saving grace of a Buddha or other religious figures. Other-power is almost always played off against 'Self-power', a term readily utilized...

Noumenonphenomena See also Ultimatism

A) '''Buddha Recitation-Practice' means believing that there is a Western Pure Land and a Lord Buddha named Amitabha, but not yet realizing that 'this Mind makes Buddha, this Mind is Buddha.' It consists of resolutely seeking rebirth in the Pure Land and reciting as earnestly as a lost child longing for his mother, never forgetting her for a single moment. 'Buddha Recitation-essence,' on the other hand, means believing and understanding that Lord Amitabha Buddha of the West inherently exists in full within our mind, is created by our mind, and making this sacred name - inherently existing in full within our mind and created by our mind - the focus of our recitation, without a moment of neglect. In other words, 'Buddha Recitation practicey is the method of those who do not understand anything about meaning or essence, who just believe that there is a Land of Ultimate Bliss and a Buddha named Amitabha, and who fervently and earnestly recite the Buddha's name seeking rebirth there....

Parable Woman Who Is Above Worry And Care

As 'the woman who is above all worry and care.' A few years later, she went to bow to the abbot at his temple, saying, 'Thanks to your advice and teaching, I have now achieved one-pointedness of mind and have seen Amitabha Buddha. I have come to pay my respects and take leave of you, Abbot, because I will soon be reborn in the Pure Land.' The laywoman in our story achieved liberation because she was enlightened to two principles perseverance and single-mindedness. Thus, to be successful, the Pure Land practitioner should consider everything, from personal possessions and property to family and friends, to be illusory and phantom-like, coming together temporarily and then disintegrating. If we care about family and friends, we should ensure our own rebirth and liberation and then rescue them. This is true affection Therefore, to recite the Buddha's name effectively, we should not only ignore one hundred distractions, we should discard all distractions, be they one thousand or tens of...

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