qns abt buddhism
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Originally posted by justdoit77:
ok lah ok lah, you win.
I don't win, as humanity hasn't won over religion yet. -
Originally posted by Herzog_Zwei:
I don't win, as humanity hasn't won over religion yet.ok, you don't win.
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hello everyone!!! back again wif qns... 1) does buddhism believe tat everyone will eventually become a buddha??? 2) how does buddhism view hell??? 3) in buddhism, there is eternal like aka nirvana...but is there eternal damnation??? 4) is the meng po tang part of buddhism or is it juz a fairytale??? 5) who/wad determines the living being we will be reborned into for our next life??? eg...i am a guy tis lifetime...who determined i would be reborned as a guy??
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Originally posted by despondent:
hello everyone!!! back again wif qns…
1) does buddhism believe tat everyone will eventually become a buddha?
2) how does buddhism view hell?
3) in buddhism, there is eternal like aka nirvana…but is there eternal damnation?
4) is the meng po tang part of buddhism or is it juz a fairytale?
5) who/wad determines the living being we will be reborned into for our next life??? eg…i am a guy tis lifetime…who determined i would be reborned as a guy??1) Since all of us already inherit perfect Buddha Nature, but is only temporarily obscured like clouds (i.e. ignorance) covering the bright sun, all of us will eventually reveal it fully and attain full enlightenment.
2) Hell is a realm of various sufferings, one of the 3 lower realms, and rebirth there is due to the fruition of unwholesome, bad karma. See http://en.wikipedia.org/wiki/Naraka_(Buddhism)
3) Nothing of the 6 realms is eternal, whether hell or heaven, or ghost, animal, human, asura realms. All are temporal and all have finite lifespan in samsara.
4) It is a Chinese myth, not Buddhist.
5) Rebirth happens according to one's karma. It is a fruition of our karma. There is no divine judgment and punishment in Buddhism, only the natural result of causes and conditionings.
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A sidenote about nirvana and 'eternity'... what is sometimes said as "eternity" of nirvana should not be conceptualised as eternal in the sense of time, it does not mean infinite duration of time. Rather, Nirvana is TIMELESS. Nirvana is beyond time and space. In reality time is only relative truths, it works by measurement. It seems real due to the notion of a persisting self or observer (which is an illusion), and with the arising of the notion of a separate observer one observes and measures changes to 'objects' which are perceived as external to 'oneself' as if they have inherent existence and are happening and persisting in time... thus giving rise to the notion of time and movement.
But once ultimate reality is realised and one sees through the illusion of a separate self/observer or external objects as having an inherent existence (which persists in time), and one realises the emptiness of both self and phenomena, one experiences reality as timeless and unmoving, luminous (aware) and empty. He no longer perceives time or movement but a "non-moving sensation" that is pure luminous/aware-emptiness that contains and IS all apparent "change" or "movement". Everything is vividly experienced but without a sense of observer/separation and without the sense of 'movement' (which only occurs when there is separation and measurement)... You are not a separate permanent observer of the movements of 'external objects'... rather you ARE the flow of phenomenality (which means there is no 'you'), just the pure experience itself, as it happens, and thus there is no sensation of movement. I only had brief glimpses of such nondual experiences but I am not yet enlightened and have not stabilised these experiences... but I know of people who had.
So anyway.. when the illusion of the 'persisting/separate self' or 'external world' is seen through... time no longer seem more real than it actually is -- merely a concept, a form of measurement, a kind of relative truth... not ultimately real, not having any experiential reality... because one no longer experiences separation of subject and object or believe in inherent existence. No movement... There is only THIS... or rather, This Is, That Is... which is whatever happens according to conditions... And that is enormously liberating and blissful! It is seen that there is no separate, persisting self, nor are there objects that are "external" in reference to self that have inherent existence. Then one will not be bothered by notions of eternity or non-eternity, because he has seen that reality is empty and luminous and goes beyond such notions which works only in presumed subject/object duality. That is why when asked notions such as 'eternity' or 'not eternity' Buddha usually never entertain or answer and simply remains his noble silence, not because it can't be answered but because it is often so confusing when one still perceives in a dualistic frameworks, and is also really not helpful or relevant to one's path which is to seek the end of suffering. Ultimately nothing of an essence can be found to persist indefinitely in time or to annihilate... all 'self' and phenomena are essenceless, empty of inherent existence.
Nirvana is non-reversible -- once a person awakens fully and attains nirvana, he cannot fall back again into samsara. If he is a Buddha or a Bodhisattva and returns to samsara, he is still in nirvana "simultaneously" -- he experiences samsara as nirvana. They experience the nirvana of non-abiding and sees all phenomena and the whole of samsara as being in the state of cessation. Arhats however may not manifest in samsara and enter into their personal cessation/nirvana for a very long time. For Theravada, that is the end, for Mahayana and Vajrayana we believe that they will eventually return again to continue the Bodhisattva path to Buddhahood after a very very long time.
One last thing about nirvana.. It is also actually not a dimension of existence "somewhere else", it is not something separate from us and our experience, it is not a place or location -- and is not even separate from samsara (our experiences of samsara), but when samsara is perceived as it actually is, it is actually nirvana. Ultimately all is unborn, nothing has arisen, nothing will persist, nothing is eternal and nothing will annihilate... there is no birth and no death. Appearances of samsara continue to arise which are all manifestations of luminous(aware)-emptiness, like vivid reflections of the moon in the water or the flower in the mirror... vivid/luminous/aware and yet dream-like and empty of inherent existence.
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ok further qns... 1) if the meng po tang is a myth, then how does buddhism explain the fact tat we do not remember wad we were/did in our previous lives??? 2) since heaven is a temporary place, where then is buddha?? is he in another temporary place?? 3) is buddhism saying tat eventually everything in this entire universe will become nothingness?? tat heaven, hell n all the existing realms will cease to exist??
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Originally posted by despondent:
ok further qns…
1) if the meng po tang is a myth, then how does buddhism explain the fact tat we do not remember wad we were/did in our previous lives???
2) since heaven is a temporary place, where then is buddha?? is he in another temporary place??
3) is buddhism saying tat eventually everything in this entire universe will become nothingness?? tat heaven, hell n all the existing realms will cease to exist??
1) The same way why do you not remember what you did while you are 3 years old, or 2 year old, or 1 year old, or when you were just born? When we are reborn we undergo lots of changes and tend to forget memories from past lives just as we have generally forgotten what we were like while we were 3 years old, 2 years old or 1 year old. We usually can't even remember much of what we did while we were 4 or 5 years old except a few impressionable events. However, there are people who can remember past lives, especially when they were still children (when they grow old their memories may tend to fade). There are many such cases, and I've posted a video in this forum before, in it there are two interesting cases which I posted -- http://buddhism.sgforums.com/forums/1728/topics/287720
Those who practice deep meditation can also easily remember what they did while they were 3 years old, 2 years old, 1 year old, when they were just born. They know how it feels like to be a baby. They have developed the mental strength through samadhi to be able to recall what is happening, just like when you develope certain level of mental strength and concentration you can even 'replay' what your teacher said in the lecture in your mind while you are doing your exams. Whenever you have mental strength, you can remember events in GREATER CLARITY and you can remember MORE things... than if you do not have mental strength. If you have great mental strength in meditation you can even remember events as if you are Re-Living the event itself with your entire body, there can be no doubt in it... it is clearer to you than the memory that you had a cup of coffee this morning.
So when these people have developed this mental strength and capacity through meditation... when they ask the question "what is my earliest memory?" They can trace back and back... to when they are young... to when they are baby... and then they can even remember themselves as an old person in his/her past life. Gradually as they trace in deep meditative absorption they can remember MULTIPLE and not just one past life! There are a lot of people who can do this, including some in our forums. So this is a possibility but requires profound mental strength and concentration through meditation, if you do not have mental strength you may not even remember what your teacher said in the lecture. So this mental strength can help even in your exams...
2) Shakyamuni Buddha continues to manifest in other worlds to help and guide sentient beings. A Buddha or a Bodhisattva is no longer trapped in the cycle of rebirth and can choose to enter into their personal cessation or nirvana like an arhat, and not take any rebirth. However, a Buddha and Bodhisattva chooses to continue saving other sentient beings out of great compassion. However he no longer suffers the sufferings we suffer. He may manifest bodily birth and death but it does not affect him mentally (he does not suffer mentally). To him there is ultimately no birth and death, since he realises that self and phenomena are both empty, like a dream, like reflections on the mirror or the mirage of the moon in the water, vividly appearing yet ultimately not real, empty of inherent existence.
So the question "where is he" or "does he exist after his passing" is not really relevant, and the Buddha would sometimes remain silent on such questions, because such notions are based on the idea that there is an existing self with a fixed entity, personality or form that can "go somewhere" or "exist". Anyone who is enlightened realises there is no such separate or permanent self. His physical appearances are only appearances like reflections -- ultimately not real or existent... so is everything that we experience, including our body. But with his power he can manifest anywhere in any way he like for the benefit of sentient beings.
A Buddha has three bodies -- Nirmanakaya, Sambhogakaya, Dharmakaya. His Nirmanakaya manifested in our human realm as Shakyamuni Buddha taught us the dharma in a human appearance with 32 major marks and 80 minor marks. So, Shakyamuni Buddha continues to manifest in various ways in Niramanakaya and Sambhogakaya to other sentient beings and continues to be in charge in our world system until the next Buddha appears in our world, Maitreya Buddha. But his True Body, which is Ultimate Reality itself as Dharmakaya has no coming and going. Dharmakaya is omnipresent, all-pervading, formless/empty and is the ultimate reality of all appearances.
Buddha's body is always apparent,
Filling the entire cosmos,
Always intoning far-reaching sound
Shaking all lands in all quarters.
Buddha manifests bodily everywhere,
Entering into all worlds,
Revealing occult spiritual power
According to the inclinations of beings.
Buddha appears before all beings
In accordance with their minds;
What the sentient beings see
Is the Buddha's mystic power.
His radiance has no bounds
And his teaching too is infinite;
Buddha children enter and observe
According to their knowledge.
The Buddha's body has no birth
Yet can appear to be born.
The nature of reality is like space:
Therein do the Buddhas dwell.
No abiding, yet no departing:
Everywhere the Buddha's seen;
His light reaches everywhere,
His fame is heard afar.
No substance, no abode,
And no origin that can be found;
No signs, no form:
What appears is like reflections.
- Avatamsaka Sutra p. 164-1653) Our world will have its end and there will be a stage of void, but it is only a temporary stage. After some time, a new universe/world will be formed. It works in cycles.
http://www.jenchen.org.sg/vol8no2a.htm
Volume 8 Issue No. 2
When will it be the "End of the World"?by Venerable Shen-KaiThe question is often asked, "Will the world end someday; and if so, when?" Perhaps, we can get a better perspective by looking at what scientists have discovered. Out there in the vast universe, changes take place continuously, many of which science has only recently come to learn about. For example, in 1967, scientists detected unusual signals of violent bursts of gamma-ray radiation caused by titanic explosions at the far edges of the universe. This was the beginning of our knowledge on the birth of the very first stars. Einstein's Theory of Relativity led to the discovery of black holes or extremely high energy regions in space which are created when stars die. The current exploration of the planet Mars has found ample evidence that water - the source of life - was once flowing on the planet (New York Times, June 8, 2004). Yet, today Mars is a dead planet.
According to a Nobel laureate, religious beliefs were stand-ins for the mysteries that science is still unable to explain. But, by the time the world ends, who will be here to unravel the mysteries? The wisdom of Buddhism is different; it addresses the end from the beginning. When will it be the "End of the World"? Venerable Shen-Kai explains…
The expression "End of the World" originated from Christianity or religious groups which agree with the notion that an almighty god created the world. But when asked when the world will end, no one can give a clear answer! They would only say that the morals of people have deteriorated and disasters are occurring everywhere, so the world will be destroyed soon and we will then see the end of the world. It is commendable that efforts have been made to use the potential suffering of the "Three Small Calamities" to guide people and persuade them to be upright.
Another unorthodox version emphasizes the coming of the "Three Periods of the End Kalpa" and claims that the "End" is already here. This group further persuades that if one is quick enough to embrace their teachings, one can be saved; drawing an analogy of "having your name struck off from the Roll of Hell and instead submit an early registration for a place in Heaven." Such an argument is superficially attractive, but is in fact also baseless and false. In addition to using fear as a means to urge people to believe in them, the doctrine also contradicts the factual concept of the evolution of the world, viz. "Formation, Existence, Destruction and Void". Therefore, we should not be erroneous in our belief.
Instead of equating the planet Earth with the "world", in Buddhism, the term "world" goes beyond the Earth.
When will we witness the "End of the World"? Let us now discuss this topic, which is worthy of examination and deliberation.
What do we understand by the term "World"? (In the Chinese language, it comprises 2 characters -(
).
"
" is the
concept of time. With neither beginning nor ending, time is an eternal
cycle through the Three Periods of past, present and future. "
"
is a spatial term, with directional segregations of north, south, east
and west, upward and downward. The word "World" ()
is also known as "
"
where "
"
means separation. This is similar to the separation between one galaxy
and another. In the same manner, the world in which human beings live
in is called the "
"
or "
"
(the human world).The Earth is not the only world. It is only one of the innumerable planets in the vast universe. It is analogous to a grain of sand in the riverbed of the Ganges River and is called the Earth. The "Jambudvipa" mentioned in the Buddhist scriptures refer to the Earth in which we live. Our earth is one of the many planets of the "small chilocosm". To understand the extent of the vastness of the whole world as described by the Buddha, it is necessary to explain the term "Three Thousand Great Chilocosm".
Using "Xumi" or Sumeru (our outer space) as the absolute point of reference, within this outer space, there is a sun. Above the sun, there are higher celestial levels such as the Four Heavens of the Four Deva Kings (Caturmaharajakayika), higher up is the Heaven of the 33 Devas (Trayastrimsa). In the four directions of the Xumi (our outer space), there are four big planets, namely:-
- Jambudvipa (
),
The Earth in which we live, situated south, and not south
- Purvavideha (
),
which is situated east, and not east
- Aparagodaniya (
),
which is situated west, and not west
- Uttarakuru (
),
which is situated north, and not north The conditions on these four big planets are complete and hence favourable for human existence. There are many other planets within this world which are incomplete or lacking the essential elements necessary to sustain life. Existing beneath these four big planets, are many hells, the lowest of which is the Hell of Ceaseless Suffering. These are collectively termed a "Small World".
The various numbers of worlds are classified as follows:-
1,000 Small Worlds = 1 Small Chilocosm
1,000 Small Chilocosm = 1 Medium Chilocosm
1,000 Medium Chilocosm = 1 Great ChilocosmA Great Chilocosm comprises Small Chilocosm, Medium Chilocosm and Great Chilocosm, and is termed a "Three Thousand Great Chilocosm".
A Great Chilocosm comprises 1,000,000,000 "small worlds". When the other space systems have also been taken into account, then the sum of planetary worlds of the Three Thousand Great Chilocosm becomes innumerable. All of the above constitute a Buddha's sphere for teaching and guidance. The Buddhist scriptures state that within the Ten Directions (The ten directions of space, i.e. the eight points of the compass and the nadir and zenith), there are numerous Buddhas who are "presently speaking the Dharma". In one Buddha's sphere for teaching and guidance there are 1,000,000,000 suns. When there are innumerable worlds, there are countless suns, and consequently, even more moons and planets. In the entire universe, the magnitude of planets is even more incalculable; hence, the Buddha's analogy of the sands of the Ganges River. The sand deposits in India's Ganges River is greater than all other rivers in the world; hence, Buddha always used this example whenever he needed to illustrate a large number. In our current space age, astronomers use the most powerful telescopes to observe space. But the distance reachable by these means is limited to a few larger planets. As for the stellar systems lying beyond the scope of view, they use the terms "galaxies" and "Milky Way". In the future when more of the stellar systems are discovered, they will have to use terms such as "galactic ocean" to describe them more appropriately.
Buddha's sphere of teaching and guidance covers one Three Thousand Great Chilocosm; hence, the Buddhist scripture: "When a Buddha is born, the whole world system of Three Thousand Great Chilocosm will tremble". A question is often asked, "Why should it be that after the nirvana of Sakyamuni Buddha, 5,670,000,000 earth years must pass before the appearance of the next Buddha (Maitreya Buddha)? Will there be no Buddha during this time? This is not the case:
(i) In Tusita Heaven, the life-span is 4,000 celestial years, which is equivalent to 5,670,000,000 earth years. During this span of time, Sakyamuni Buddha is not only our teacher on Earth, but also the teacher of the Three Thousand Great Chilocosm.
(ii) One should not consider from a worldly point of view that Sakyamuni Buddha has died. In fact, Buddha has been liberated from birth and death, being non-arising and non-ceasing. When the causality for his manifestation on earth for reaching out to sentient beings has come to completion, he needs to move on to inhabited planets elsewhere in the Three Thousand Great Chilocosm to reach out to other sentient beings there. He needs to await the birth of Maitreya Bodhisattva, so Maitreya may succeed him as Buddha.
From the above, we know how many worlds it takes to make up a Three Thousand Great Chilocosm. In the Three Thousand Great Chilocosm, the 4 evolving stages of "Formation, Existence, Destruction and Void" will run concurrently, as each world undergoes the same number of kalpa stages. (Kalpa : 1 small kalpa = 16.8 million years, 20 small kalpas = 1 medium kalpa = 336 million years, 80 small kalpas = 4 medium kalpas = 1 great kalpa = 1.344 billion years) Before the world enters the Destruction Kalpa, it is in the Existence Kalpa, which comprises twenty small kalpas. Approaching the end of the life-span shortening period in the cycle of each small kalpa, i.e. when the average life-expectancy of human beings is reduced to 10 years, the extremely evil nature of people's minds will bring about "Three Small Calamities". These small calamities are:
(i) Calamity of war: The people of this time are lawless, irresponsible, poisonously hateful and instinctively murderous. At an instant, the people can pick up a leaf and use it as a knife. They can utilise any item at will as a deadly weapon for killing. Between human beings, there are not only strife and fighting, but also cruel injuring and killing. Human life is worth less than that of ants and insects. At the end of the life-span shortening period of the kalpa's cycle, such calamities take place frequently. Occurrences are intermittent, each lasting a period of 7 days.
(ii) Calamity of plague: As a result of the evil nature of people's minds, pestilence, plagues and epidemic diseases are commonplace. People suffer from a myriad of incurable illnesses. Because people's minds are poisoned with evil, their internal organs also become intoxicated. Moreover, their exhalations are so venomous that people die immediately upon contact. These disasters occur frequently at the end of the life-span shortening period of the kalpa's cycle, approximately lasting 7 months and 7 days.
(iii) Calamity of famine: When people's minds are exceedingly vicious and evil, unfavourable seasonal changes result. Lengthy droughts occur, destroying the harvests. People suffer from hunger. Even feeding on roots and bark will not sustain life. There is no livestock remaining. People resort to cannibalism. The duration of such calamity is longer, persisting for 7 years, 7 months and 7 days. During this period, there is almost 100% human mortality by starvation.
Nowadays the average life-span of humankind does not exceed 60 to 70 years. The public morals of the present society are degenerating. The minds of people are no longer as pure as before. People tend toward wickedness, and ridiculing the virtuous. The virtuous are harmed, while the villainous are revered. If, the average life-span of humans shortens by one year in each century, by the time the life span drops to 10 years, the above-mentioned Three Small Calamities will take place. In recent years, natural disasters have become commonplace on earth. These are the effects from the human mind turning toward evil. On reaching the end of the life-span shortening period of the kalpa's cycle, one can well imagine the retributive sufferings that humanity has to face. Other religions may consider this period to be the "End of the World". But in fact, it is not so. On the contrary, it can only be said to be the final phase of a small kalpa. At the end of this small kalpa, people will have encountered the extreme of all suffering. Meanwhile, the minority of people who have been cultivating and performing virtuous deeds for aeons of lifetimes are repulsed by the immoral state of society. They withdraw and live in solitude in the mountains. They only just manage to escape the calamities and survive. In time, when people have suffered enough and are seeking deliverance, these survivors will emerge and return to society. They will advise and encourage whomever they encounter, so that these people may learn to lead wholesome lives and perform virtuous deeds. As a result, people are inspired to develop their virtuous minds, conduct and karma, which in turn allows their societies to once again thrive and prosper. The life-span of human beings will then begin to increase, lengthening a year per century, until the average person's life-span reaches 84,000 years. At this point, the cycle repeats such that the human life expectancy decreases again. This marks the beginning of the shortening life-span phase of the 10th small kalpa of the Existence Kalpa. At this time, the next Buddha, Maitreya Buddha will come down to be born into this world.
After the birth of Maitreya Buddha, 995 Buddhas will be born into this world in the span of time between the 11th and 20th small kalpas of the Existence Kalpa, to guide and enlighten sentient beings.
After the Existence Kalpa, the Destruction Kalpa begins. Within this Destruction Kalpa, there are also 20 small kalpas. During the 19th small kalpa, sentient beings in every world, including the earth world, of the Three Thousand Great Chilocosm will be the first to be destroyed. Then, through aeons of kalpas, as a result of the efforts of many Buddhas and Bodhisattvas of the Ten Directions in the Three Periods (past, present and future) to enlighten sentient beings, all sentient beings learn to change their wicked ways and lead virtuous lives instead. When many sentient beings transmigrate from the six realms of existence into the human realm and successfully received the guidance, and when hell has emptied so that there isn't a single sentient being left there, then the 20th small kalpa of the Destruction Kalpa starts. Ksitigarbha Bodhisattva (
)
vowed: "As long as hell is not empty, I shall not become Buddha.
Only when all sentient beings are guided and saved, will I attain
supreme enlightenment." One can thus see that the great vow of Ksitigarbha
Bodhisattva can be accomplished. All sentient beings can be guided
and saved, and he will then attain Buddhahood.
Before the 19th small kalpa, all the sentient beings that are above the 1st Jhana [1] , and in all the worlds from the 1st Jhana down to the Hell of Ceaseless Suffering, will transmigrate, each according to his own good karmic seeds of the past. Some will transmigrate above the 2nd Jhana; some will surpass Three Fields of Existence (World of Desires, World of Forms, and World of Formless); and others will arrive at Pure Lands of Buddhas elsewhere. At this time, the world of sentient beings will be totally ruined. Only then, at the end of the final phase of the last small kalpa, will the "Three Great Calamities" occur, destroying all the material worlds. These three calamities of fire, water and wind will not occur simultaneously, but each will take its turn. At that time, balance in space will be lost, planets of all the worlds will leave their orbits, and looking from the earth, one will see seven suns appear in the sky at the same time. The suns' fiery heat will burn up all the worlds. The destruction will reach the farthest depths of the Hell of Ceaseless Suffering, including all the worlds of the Three Thousand Great Chilocosm World of Desires, and even the 1st Jhana of the World of Forms.
After the passing of the "Great Fire Calamity" comes the "Great Water Calamity". The worlds from the 2nd Jhana Plane in the World of Form down through the Hell of Ceaseless Suffering will be engulfed by floodwaters.
Next, the Great Wind Calamity follows. All the worlds below the 3rd Jhana down to the Hell of Ceaseless Suffering will be blown away like dust. All the materials will be dispersed into oblivion.
When the above-described Three Great Calamities destroy the world, each calamity will not be over in the passing of a single event. Each event will recur one after another. First, there will be seven Great Fire Calamities followed by one Great Water Calamity. This sequence of seven Fire and one Water Calamities will recur seven times, after which the Great Wind Calamity will finally occur. So altogether, there will be 56 Great Fire Calamities, seven Great Water Calamities, and one Great Wind Calamity, making a total of 64 calamities. When all the worlds go through the course of these Great Calamities and enter the Void Kalpa, then it is truly "End of the World".
Notes: [1] According to Buddhism, the various celestial levels of existence, in ascending order, are divided into Three Fields of Existence, namely:
(i) World of Desires
(ii) World of Forms
(iii) World of Formless(i) World of Desires:
Within the World of Desires, there are:- Heaven of Four Heavenly Kings (Catummaharajika)
- Thirty-three Heavens (Tavatimsa) - (there are 33 devas in this heaven comprising 8 devas in each direction of East, West, North and South together with the centre being that of Sakka. Sakyamuni Buddha was once the deva-king of this heaven.)
- Heaven of Devas Yama
- Tusita Heaven
- Nirmanarati Heaven
- Paranirmitavasavartin Heaven
(ii) World of Forms:
Above the World of Desires is the World of Forms where beings delight in Jhanic bliss achieved by renouncing sense-desires. This field consists of 4 Jhana Heavens - the Heaven of 1st Jhana, the Heaven of 2nd Jhana, the Heaven of 3rd Jhana and the Heaven of 4th Jhana.- In the Heaven of the 1st Jhana, there are:
- The Heaven of Brahma's Retinue
- The Heaven of Brahma's Ministers
- The Heaven of Maha Brahma (Sakyamuni Buddha was once the heavenly king of this heaven)
- In
the Heaven of the 2nd Jhana, there are:
- The Heaven of Minor Lustre
- The Heaven of Infinite Lustre
- The Heaven of Light-sound or Radiant Lustre
- In
the Heaven of the 3rd Jhana, there are:
- The Heaven of Minor Purity
- The Heaven of Infinite Purity
- The Heaven of Extensive Purity
- In
the Heaven of the 4th Jhana, there are:
- The Heaven of blessing-arising
- The Heaven of blessing-attached
- The Heaven of vast-reward
- The Heaven of no thought
- The Heaven of no vexation
- The Heaven of no heat
- The Heaven of virtue-view
- The Heaven of virtue-appear
- The Heaven of form ultimate
(iii) World of Formless:
There are 4 other heavens within this World of Formless. The heavens are totally devoid of matter or bodies. These are:- The Sphere of infinite space
- The Sphere of boundless consciousness
- The Sphere of nothingness and
- The
Spshere of no thought, no no-thought
From the above Worlds, there are altogether 28 levels of heavens
© Copyright 2002.Jen Chen Buddhism Centre
Designed by DCS Solutions Ltd -
Originally posted by despondent:
hello everyone!!! back again wif qns…
1) does buddhism believe tat everyone will eventually become a buddha?
No.
2) how does buddhism view hell?Buddhism is based on the cause and effect theory.If someone do the bad things it causes the bad karma.This bad karma will send him to hell.
3) in buddhism, there is eternal like aka nirvana…but is there eternal damnation?This nirvana can be found in body by doing the correct meditation procedure.The nirvana is no changes ,no rebirth,no sufferings and no death
4) is the meng po tang part of buddhism or is it juz a fairytale?I don't know meng po tang.
5) who/wad determines the living being we will be reborned into for our next life??? eg…i am a guy tis lifetime…who determined i would be reborned as a guy??
In this world, every body has craving , desire and wrong mindset.Because of having these,they will cause the good or bad karma in the life. This karmawill decide to go next life. The good karma will create good life.The bad karma will lead to bad life.
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Originally posted by sofital:
1) does buddhism believe tat everyone will eventually become a buddha?
No.Actually everyone will eventually become buddha.
Wonder from where you get your answer. -
Originally posted by justdoit77:
Actually everyone will eventually become buddha.
Wonder from where you get your answer.No.
There are many different types of Buddhism, because the emphasis changes from country to country due to customs and culture. What does not vary is the essence of the teaching — the Dhamma or truth.
I got it from true original version of buddha script(Theravada buddhism) below this link.
This script is written with ancient language called Par Li
http://en.wikipedia.org/wiki/World's_largest_book
http://www.buddhanet.net/e-learning/guide.htm
Buddha means he is the first person who found the fourth noble truth
The Four Noble Truths
The first sermon that the Buddha preached after his enlightenment was about the four noble truths. The first noble truth is that life is frustrating and painful. In fact, if we are honest with ourselves, there are times when it is downright miserable. Things may be fine with us, at the moment, but, if we look around, we see other people in the most appalling condition, children starving, terrorism, hatred, wars, intolerance, people being tortured and we get a sort of queasy feeling whenever we think about the world situation in even the most casual way. We, ourselves, will some day grow old, get sick and eventually die. No matter how we try to avoid it, some day we are going to die. Even though we try to avoid thinking about it, there are constant reminders that it is true.
The second noble truth is that suffering has a cause. We suffer because we are constantly struggling to survive. We are constantly trying to prove our existence. We may be extremely humble and self-deprecating, but even that is an attempt to define ourselves. We are defined by our humility. The harder we struggle to establish ourselves and our relationships, the more painful our experience becomes.
The third noble truth is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, our coffee, spouse and friend. We do this by abandoning our expectations about how we think things should be.
This is the fourth noble truth: the way, or path to end the cause of suffering. The central theme of this way is meditation. Meditation, here, means the practice of mindfulness/awareness, shamata/vipashyana in Sanskrit. We practice being mindful of all the things that we use to torture ourselves with. We become mindful by abandoning our expectations about the way we think things should be and, out of our mindfulness, we begin to develop awareness about the way things really are. We begin to develop the insight that things are really quite simple, that we can handle ourselves, and our relationships, very well as soon as we stop being so manipulative and complex
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Originally posted by justdoit77:
Actually everyone will eventually become buddha.
Wonder from where you get your answer.Hi Justdoit77 and despondent
Finally I find out the notes for questions.
1) does buddhism believe tat everyone will eventually become a buddha?
Besides human beings and other living beings which are visible to us, there are many other kinds of beings in the world. The following are the various categories of the beings in the whole world:
- The Brahmas, or Higher Spiritual Beings.
- The Devas or Lower Spiritual Beings.
- Human Beings.
- Animals.
- Peta or Departed Spirits or Beings in a state of continual misery.
- Asuraka or Fallen Woeful Spiritual Beings.
- Nerayika or Beings in the Nethermost Plane of existence.
These beings come into existence and after their span of life they die. When they die, it does not mean they are annihilated. The Brahmas or Higher Spiritual Beings on their death may be reborn as Devas (Lower Spiritual Beings), or human beings. And when they die as Devas or human beings they may be reborn as beasts, or Petas, or Asurakas, or Nerayikas. The Devas, or human beings, or animals, or Petas, or Asurakas, or the beings in the Nethermost Plane of Existence, also on their death may be reborn as one of the above beings according to the good or bad deeds they have performed. They are not annihilated but are certain to be reborn.
For all these beings, whether they are Brahmas, or Devas, or Human Beings, or animals, or Petas, or Asurakas, or Beings in the Nethermost Plane, to be reborn again and again, and to have to undergo old age, disease and death again and again are indeed dreadful ills.
Only on the rare occasion of the Enlightenment of a Buddha do many of these beings get the opportunity to listen to the dhamma which could liberate them from these ills. Only then can they practise in accordance with this dhamma, and escape from rebirth, old age, disease and death. This dhamma too disappears some time after the death, (Parinibbana), of the Buddha and it reappears only on the Enlightenment of another Buddha.
Therefore, persons with great compassion in their nature resolve to attain Buddhahood with the intention of liberating the beings from those ills. However, by mere resolution they cannot become Buddhas. After they have made their resolutions they have to dedicate themselves to the task and to persevere in it for innumerable existences. For instance, a person who through compassion wishes to cure people suffering from disease, will first have to resolve to become a doctor, but mere resolution will not make him a doctor. For several years he must go through a strenuous course of training and study before he can become a doctor.
There are ten major undertakings, called Parami in Pali, for those who aspire to Buddhahood, and these are:
- Giving away one's own possessions, such as one's own property, sons, daughters, wife and even one's life. This is Dana Parami.
- Guarding oneself from evil action and evil speech. This is Sila Parami.
- Renunciation of the worldly life. This is Nikkhama Parami.
- Acquisition of knowledge which can be beneficial to beings, and through this knowledge bringing about their welfare. This is Panna Parami.
- Exerting oneself to the ulmost for the welfare and happiness of beings. This is Viriya Parami.
- Being patient and forbearing under all circumstances. This is Khanti Parami.
- 7. Speaking the truth even at the cost of one's life. This is Sacca Parami.
- 8. After making a resolution , carrying out the resolution even at the cost of one's life. This is Adhitthana Parami.
- 9. Having an attitude of benevolent goodwill towards all beings without distinction of any kind. This is Metta Parami.
- 10. Guarding oneself from elation or depression in times when one's wishes are fulfilled or not fulfilled, thus cultivating equanimity of mind. This is Upekkha Parami.
These are the ten major undertakings for one who aspires to Buddhahood.
Each of these ten undertakings is graded in three degrees of minor excellence, average excellence, and noblest excellence. It is not at all an easy matter to carry out to perfection all these ten undertakings, in all the three degrees. It is not possible to do so within a single lifetime, nor is it possible to accomplish them to perfection within a hundred or a thousand existences. It requires exertion and perseverance in an innumerable number of existences to fulfil these obligations to perfection.
To explain these Paramis in an easy way, we may take the Jataka or Birth-Story of the Future Buddha, usually called the Bodhisattva, when he was born a forest ape. A Brahmin, who later was to become a Devadatta, while searching for stray cattle, lost his way in a forest and fell into a deep pit. He was found there by the Bodhisattva Forest Ape.
- As soon as the Ape saw the Brahmin's plight, his heart went out to him, and he felt full of love and pity, as if it had been his own offspring that had fallen into the pit.
- Then the Bodhisattva Ape gave a promise to save the brahmin at the risk of his life. He kept his promise by helping the Brahmin to safety. The manner of it was as follows:
- The Bodhisattva had to consider ways and means of saving the brahmin, and came to the conclusion that only by leaping up from the bottom of the pit to its top-edge with the brahmin on his back, would he be able to save the brahmin.
- But there was a risk that the leap would not be high enough, and that the brahmin would be killed in the case of failure. Therefore, the Bodhisattva made several experiments of leaping up to the edge of the pit carrying a stone the weight of which about that the brahmin. Only when these experimental leaps showed that he could do it, did the Bodhisattva Ape made a leap with the brahmin on his back and thus saved the brahmin from dying of starvation and thirst in the pit.
- In thus saving the brahmin's life the Bodhisattva knew that he might die in the attempt; nevertheless, he was ready to give his life to save the brahmin.
- When they got to safety out of the pit, the Bodhisattva felt very tired and rested with his head on the lap of the brahmin. The ungrateful brahmin had the idea that he would kill the forest ape so as to take home meat, and therefore struck the bodhisattva on the head with a stone. The latter was not killed, though his head was broken, and he ran up a tree. Though the Bodhisattva was in great pain, he felt no anger or enmity towards the brahmin.
- Neither did he show by deed or word any hostility or unpleasantness to the brahmin.
- The Bodhisattva completely ignored the fact that an attempt on his been made, and kept his equanimity of mind.
- Moreover, the Bodhisattva knew that the Brahmin would be lost in the forest if left by himself, and so he guided the Brahmin out of the forest by leaping from tree to tree and leaving a trail of blood which dripped from his wound in the head, and which the Brahmin followed on the ground. Thus the Bodhisattva saved the Brahmin to the end in keeping with his determination to save him.
- In thus saving the life of the Brahmin, the Bodhisattva had no of gain of any kind, and he did it completely renouncing any worldly or meritorious gain.
In this story,
- the fact that the Bodhisattva saved the life of the Brahmin, while being ready to give his life in the attempt, is Dana Parami.
- the fact that, inspite of being struck on the head with a stone, the Bodhisattva showed no hostility or enmity by deed or word is Sila Parami.
- the fact that he did not wish for any gain or benefit for himself for saving the Brahmin is Nikkhama Parami;
- the fact that the Bodhisattva considered ways and means of saving the Brahmin is Panna Parami;
- the fact that the Bodhisattva made repeated experiments of leaping up to the top of the pit, thus endeavouring to ensure the Brahmin's safety, Viriya Parami;
- the fact that although the Bodhisattva was in great pain after being struck on the head with a stone, he did not feel anger or enmity towards the Brahmin is Khanti Parami;
- the fact that the Bodhisattva kept his promise to save the Brahmin, even at the risk of his life, is Sacca Parami;
- the fact that the Bodhisattva continued to the end to fulfil his determination to save the Brahmin, inspite of the latter's attempt to kill him, is Adhitthana Parami;
- the fact that the Bodhisattva felt a surge of pity and love on seeing the Brahmin's plight in the pit is Metta Parami; and
- the fact that the Bodhisattva entirely ignored the attempt on his life and kept his equanimity of mind is Upekkha Parami.
A person who had made a resolution for the attainment of Buddhahood has to exert himself to accomplish either all the ten undertakings or one of them. However small the extent of his exertion may be, it is never in vain. This small exertion in this life will serve as a foundation for further exertion in the next existence, with a cumulative effect. Thus continuing to exert from existence to existence, the perseverance of that person in these undertakings reaches perfection after many existences. When the time for the consummation of that exertion is reached that person attains the Buddhahood.
Then, what is a Buddha?
A Buddha is one
- who, has discovered by himself, in completeness and without having to acquire it from any one else, the dhamma which is capable of liberating the beings from the ills of old age, disease and death;
- who, after having practised according to this dhamma, has personally arrived at the last existence, after which there is no further birth;
- who can teach and explain the dhamma which he has discovered, to the Brahmas, Devas and men, so that they can understand it;
- who, after thus teaching and explaining the dhamma, urges the beings to practise it so as to reach the endmost birth after which there is no more existence.
These are the qualities of Buddha.
Personages with such qualities have appeared in innumerable numbers in the incalculable world-cycles of the past. And in this world-cycle of ours also, the Buddha Kakusanda, Gonagamana, Kassapa and Gotama have appeared.
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Some questions and answers for Dhamma
1. How can we avoid addictions like smoking cigarettes?
There are so many different types of addictions. When you practise Vipassana, you will understand that your addiction is not actually to that particular substance. It seems as if you are addicted to cigarettes, alcohol, drugs, paan (betel leaf). But actually, you are addicted to a particular sensation in the body, a bio-chemical flow caused by that particular substance. Similarly, when you are addicted to anger, passion etc, these are also related to body sensations. Your addiction is to the sensations. Through Vipassana you come out of that addiction, all addictions. It is so natural, so scientific. Just try, and you will experience how it works.
2. Why is drinking only one glass of wine a breakage of sila?
One glass becomes more. So why not come out it from the very beginning? Once one becomes addicted, it is so difficult to come out of the addiction. Why not refrain from anything that is addictive?
If someone who has come out of all kinds of intoxicants and is progressing in meditation takes even a very small quantity of alcohol, that person will immediately feel that it creates agitation and will feel unhappy. They can't take it. Ignorance causes impurities to develop and intoxicants are closely associated with ignorance. They drown all your understanding. Come out of them as quickly as possible.
3. The method you have just described is very practical, but can everybody benefit from it-even those who suffer from severe addictions, such as to drugs or alcohol?
When we talk of addiction, it is not merely to alcohol or to drugs, but also to addiction to impurities such as passion, to anger, to fear, to egotism. At the intellectual level you understand very well: "Anger is not good for me, it is dangerous, so harmful." Yet you are addicted to anger, keep generating anger because you have not been working at the depth of the behavior pattern of your mind. The anger starts because of a particular -chemical that has started flowing in your body, and with the interaction of mind and matter-one influencing the other-the anger continues to multiply.
By practicing Vipassana, you start observing the sensation which has arisen because of the flow of a particular chemical. You do not react to it. That means you do not generate anger at that particular moment. This one moment turns into a few moments, which turn into a few seconds, which turn into a few minutes, and you find that you are not as easily influenced by this flow as you were in the past. You have slowly started coming out of your anger.
People who have come to these courses go back home and apply this technique in their daily lives by their morning and evening meditation and by continuing to observe themselves throughout the day-how they react or how they maintain equanimity in different situations. The first thing they will try to do is to observe the sensations. Because of the particular situation, maybe a part of the mind has started reacting, but by observing the sensations their minds become equanimous. Then whatever action they take is an action; it is not a reaction. Action is always positive. It is only when we react that we generate negativity and become miserable. A few moments observing the sensation makes the mind equanimous, and then it can act. Life then is full of action instead of reaction.
1. What is 'atma', 'soul' ?
Practice Vipassana, and you will find the reality of what is happening inside you. What you call soul , atma, you will notice, is just a reacting mind, a certain part of the mind. Yet you remain under the illusion that "this is 'I' ". Through practice of Vipassana, you will realize that this 'I' is not permanent. It's always changing, always ephemeral. It's nothing but a mass of sub-atomic particles, always in a state of flux and flow. Only by directly experiencing this, the illusion of 'I' will go away, and then the illusion of the 'soul'. With no illusions, delusions, all miseries go away. But this has to be experienced. This does not happen by merely accepting philosophical beliefs.
1. How does one escape anger?
With the practise of Vipassana! A Vipassana student observes respiration, or the bodily sensations caused when angry. This observation is with equanimity, with no reaction. The anger soon weakens and passes away. Through continued practise of Vipassana, the habit pattern of the mind to react with anger is changed.
2. I can't suppress my anger, even if I try.
Don't suppress it. Observe it. The more you suppress it, the more it goes to the deeper levels of your mind. The complexes become stronger and stronger, and it so difficult to come out of them. No suppression, no expression. Just observe.
1. I am always full of anxiety. Can Vipassana help me?
Certainly. This is the purpose of Vipassana - to liberate you from all miseries. Anxiety and worry are the biggest miseries, and they are there because of certain impurities deep within you. With practise of Vipassana, these impurities will come on the surface and gradually pass away. Of course, it takes time. There is no magic, no miracle, no gurudom involved. Somebody will just show you the correct Path. You have to walk on the Path, work out your own liberation from all miseries.
1. What is wrong with wanting material things to make life more comfortable?
If it is a real requirement, there is nothing wrong, provided you do not become attached to it. For example, you are thirsty, you need water-so you work, get it, and quench your thirst. But if it becomes an obsession, that does not help at all; it harms you. Whatever necessities you require, work to get them. If you fail to get something, then smile and try again in a different way. If you succeed, then enjoy what you get, but without attachment.
2. You spoke about non-attachment to things. What about persons?
Yes, persons also. You have true love for the person, compassionate love for this person, this is totally different. But when you have attachment, then you don't have love, you only love yourself, because you expect something -material, emotional etc - from this person. With whomever you have attachment, you are expecting something in return. When you start truly loving this person, then you only give, a one-way traffic. You don't expect anything in return, then the attachment goes. The tension goes. You are so happy.
3.How can the world function without attachment?
If parents were detached then they would not even care for their children. How is it possible to love or be involved in life without attachment? Detachment does not mean indifference; it is correctly called "holy indifference". As a parent, you must meet your responsibility to care for your child with all your love, but without clinging. Out of pure, selfless love you do your duty. Suppose you tend a sick person, and despite your care, he does not recover. You don't start crying; that would be useless. With a balanced mind, you try to find another way to help him. This is holy indifference : neither inaction or reaction, but real, positive action with a balanced mind.
4. Isn't performing a right action a kind of attachment?
No. It is simply doing your best, understanding that the results are beyond your control. You do your job and leave the results to nature, to Dhamma.
.....then it is being willing to make a mistake?
If you make a mistake you accept it, and try not to repeat it the next time. Again you may fail; again you smile and try a different way. If you can smile in the face of failure, you are not attached. If failure depresses you and success makes you elated, you are certainly attached.
B
1. Do you think that U Ba Khin taught exactly what the Buddha taught? Did he adapt the Buddha's teachings to modern times? And if so, how and what did he change from the original teachings?
There was no change in the teaching, but U Ba Khin certainly made the way of presenting the teachings of the Buddha more adapted to the people who came to him. To the non-Buddhist, English-speaking Western people, who were more scientific minded, he would present the teaching in a more scientific way. So the explanation was made more palatable to those who were coming to learn, but the actual practical teaching remained the same.
2. Why is your teaching called "in the tradition of Sayagyi U Ba Khin"? Did he inaugurate a tradition of Buddhism?
He always referred to the tradition of the Buddha, the tradition that was transferred to Myanmar and was continued down through the three generations of teachers we spoke about: Ledi Sayadaw, his disciple Saya Thetgyi, and finally U Ba Khin. We use the term "in the tradition of U Ba Khin" because he was the last teacher and was very well-known in his country, but this does not mean that this is a technique invented by him. It's an old -technique which he was teaching in a modern way.
3. Can you explain the Buddha's concept that the entire universe is contained within this very body?
Indeed, within this body turns the wheel of becoming. Within this body is the cause that puts into motion the wheel of becoming. And so within this body is also found the way to attain liberty from the wheel of suffering. For this reason investigation of the body - correct understanding of the direct physical reality within - is of utmost importance for a meditator whose goal is liberation from all conditioning.
4. Is this part of Buddhist religion? Can people of other religions practice it, or does it interfere with other kinds of religious practices? Why would Christians, for instance, want to do this?
One thing should be clear-this definitely is not Buddhist religion. At the same time it is definitely the teaching of Buddha. One should understand that Buddha means an enlightened person, a liberated person. Enlightened, liberated persons will never teach a religion, they will teach an art of life that is universal. They will never establish a sect or religion. So there is no such thing as "Buddhist religion"; it is an art of life. So anybody belonging to any community, to any sect, to any religious group can easily practice it because it is an art.
Peace of mind is sought by everyone; purity of mind is sought by everyone. Christ was a wonderful person who taught not only peace and harmony but also purity of mind, love, compassion. So those who follow the teachings of Christ certainly like to develop this good quality of purity, love, compassion. When they come to courses, they don't feel that they are coming to any foreign religion. A number of times very senior priests and nuns have told me that we are teaching Christianity in the name of Buddha.
Was it necessary for Buddha to practice meditation even after enlightenment?
Yes, it was necessary. Even when one becomes a Buddha, it does not mean that the law of nature will be different for this person. The law of nature of this body is that it is decaying, dying. The body requires strength, and when a Buddha goes in this meditative state of nibbana and comes out, he finds that the whole body has become healthier. It helps, he can serve much more.
There is so much work for the body of one who works all the twenty-four hours, except for two or two-and-a-half hours when he lies down. Some rest is needed. The mind is peaceful, but to rest the body the mind has to go to the depth and reach the nibbanic stage. When one comes out of the nibbanic experience one is physically refreshed.
5. You keep referring to the Buddha. Are you teaching Buddhism?
I am not concerned with 'isms'. I teach Dhamma, and that is what the Buddha taught. He never taught any 'ism', or any sectarian doctrine. He taught something from which people of every background, every religion, can benefits. He taught the way with which one can to live a life full of benefits for oneself and other. He didn't merely give empty sermons saying, ' Oh, People. You must live like this, you must live like that". The Buddha taught practical Dhamma , the actual way to live a wholesome life. And Vipassana is the practical know-how to lead a life of real happiness.
6. All Buddhist meditation techniques were already known in yoga. What was new in meditation as taught by the Buddha?
What is called yoga today is actually a later development. Patanjali lived about 500 years after the time of the Buddha, and naturally his Yoga Sutra shows the influence of the Buddha's teachings. Of course, yogic practices were known in India even before the Buddha, and he himself experimented with them before achieving enlightenment. All these practices, however, were limited to sila (morality) and samadhi (concentration of the mind), concentration up to the level of the eight jhana, the eight stage of absorption, which is still within the field of sensory experience. The Buddha found the ninth jhana, and that is Vipassana, the development of insight that will take the meditator to the ultimate goal beyond the misery of sensory experience.
C
1. Can you describe in practical terms what is happening in the body and in the mind, how this law of cause and effect works, and how this change can help us?
The Buddha said that understanding the Dhamma is nothing other than understanding the law of cause and effect. You have to realize this truth within yourself. In a ten-day course you have the opportunity to learn how to do this. This investigation of truth pertaining to matter, pertaining to mind and pertaining to the mental concomitants, the mental contents, is not merely for the sake of curiosity, but to change your mental habit pattern at the deepest level of the mind. As you keep proceeding you will realize how the mind influences matter, and how matter influences the mind.
For the answer in more detail: 'The Law of Cause and Effect'
2. Aren’t there any chance happenings, random occurrences without a cause?
Nothing happens without a cause. It is not possible. Sometimes our limited senses and intellects cannot clearly find it, but that does not mean that there is no cause.
3. Is everything in this life predetermined?
Well, certainly our past actions will give fruit, good or bad. They will determine the type of life we have, the general situation in which we find ourselves. But that does not mean that whatever happens to us is predestined, ordained by our past actions, and that nothing else can happen. That is not the case. Our past actions influence the flow of our life, directing them towards pleasant or unpleasant experiences. But present actions are equally important. Nature has given us the ability to become masters of our present actions. With that mastery, we can change our future.
1. What is the effect of Vipassana on the chakras ?
Chakras are nothing but nerve centres on the spinal cord. Vipassana takes you to the stage where you can feel activity in every little atom of your body. Chakras are just a part of that. This activity can be experienced in the entire body.
1. We have young children and it is very difficult to find time to meditate. What should I do?
A householder is bound to face such difficulties. But if you wait for the time when there are no hindrances, you will not meditate for your whole life. For a woman, motherhood is good. And if you have children, you have the responsibility to look after them-very good. Along with the responsibility of looking after the child, you must find time to meditate. When the child is asleep, meditate. The child has awakened: all right, again start nursing the child. In this way, even if you don't get a fixed time or place, it doesn't matter, do it in intervals. But meditate, don't stop.
2. At what age could I start to teach my child to meditate?
Before birth. Meditation should be taught when the child is growing in the womb. The child needs good vibrations while in the womb, so practise Vipassana. Every pregnant mother should practise more Vipassana because then you are helping two beings simultaneously. You are helping yourself, and you are helping the being which has not yet come out. Help them.
After that, when the child grows to five or six you can start teaching Anapana. Just be aware of the respiration for a few minutes; two, three, five minutes, enough. Don't push too much. A few minutes of awareness of respiration, and then say; "All right, play." After that, again a few minutes of respiration. So it will become like playing for the child. Later on, as he or she grows, increase the time. In this way you start giving the seed of Dhamma, and the child develops in an atmosphere of Dhamma.
You have started giving training in Anapana in some schools. How will this training benefit children?Actually the entire teaching has only one purpose: One should live peacefully and harmoniously in accordance with the law of nature-not harming oneself or others. Now this art of living is difficult to learn in old age, so the training should start at a young age. In the schools children should learn the art of living a healthy life. Their entire life is ahead of them.
You start by teaching them how to control their minds. Along with this awareness of respiration it is explained that you have to live a moral life, so they understand, "I must not kill, I must not steal, etc. But how can I abstain from that? I must have control over my mind. And look, this helps." The object that is given is universal so a student from any caste, any community, any religion can work on this.You also tell them that they can develop in this awareness of respiration and then they will live a good life. At further stages they can purify their minds to such an extent that they will live a perfect life, so there is a goal. In school for example, when they learn the alphabet the goal is that they will become very learned people later on. Now they have started with this base of s²la and respiration.
3. Do you think that by this training children can become good citizens?
What is a good citizen? A good citizen is one who does not harm himself or herself and also does not harm other members of society. The whole teaching shows how to live a life of morality. If children start learning this in childhood, when they become adults they will naturally live healthy, good lives. This is how they will become good citizens.
4. What is your feeling about teaching Dhamma to children?
The best time for that is before birth of the child. During pregnancy the mother should practise Vipassana, so that the child also receives it and is born a Dhamma child. But if you already have children, you can still share Dhamma with them. If your children are very young (below age 8), direct your metta (the technique of Metta-Bhavana to share the vibrations of goodwill and compassion to all beings, taught on the 10th morning of the Vipassana course ) to them after every sitting and at their bedtime. In this way, they also benefit from your practice of Dhamma. And when you are older, explain a little about Dhamma to them in a way that they can understand and accept. If they can understand it a little more, then teach them Anapana for a few minutes. Don't pressure the children in any way. Just let them sit with you, observe their breath for a few minutes, and then go and play. The meditation will be like play to them; they will enjoy it. And the most important is that you must live a healthy Dhamma life yourself, you must set a good example for your children. In your home, you must establish a peaceful and harmonious atmosphere which will help them grow into healthy and happy people. This is the best thing you can do for your children.
5.Could you give advice to mothers with infants, and struggling to keep up their practice?
Why should there be a problem? The child is on the lap and still you can practise. You can give metta to the child. You can give metta to others. You must learn how to carry on your Dhamma in every situation. So use Dhamma for all your duties. A mother's duty is to look after the child in a Dhamma way.
6. Is it necessary to introduce Vipassana into education?
Certainly. Vipassana is the practical science of living. The next generation must learn this science at a very young age, so that they can live a very healthy life, a harmonious life. If they understand pure Dhamma, the law of nature, they will live according to the law of nature. When children are taught Vipassana in the schools and colleges, as it is being done now in some cities, there are very good results.
1. How to come out of inferiority / superiority complexes?
This is what Vipassana does. Every complex is an impurity of the mind. As that impurity comes to the surface, you observe it at the level of body sensations. It passes away. It arises again. Again you observe. Again it passes away. Like this, these complexes weaken and ultimately do not rise again. Just observe. Suppression or expression is harmful. Vipassana helps one come out of all complexes.
1. What is the difference between Vipassana and concentration?
Vipassana is not merely concentration. Vipassana is observation of the truth within, from moment to moment. You develop your faculty of awareness, your mindfulness. Things keep changing, but you remain aware - this is Vipassana. But if you concentrate only on one object, which may be an imaginary object, then nothing will change. When you are with this imagination, and your mind remains concentrated on it, you are not observing the truth. When you are observing the truth, it is bound to change. It keeps constantly changing, and yet you are aware of it. This is Vipassana.
1. You talk about conditioning of the mind. But isn't this training also a kind of conditioning of the mind, even if a positive one?
On the contrary, Vipassana is a process of de-conditioning. Instead of imposing anything on the mind, it automatically removes unwholesome qualities so that only positive, wholesome qualities remain. By eliminating negativities, it uncovers the positivity which is the basic nature of the pure mind.
1. Is it okay to have a craving for enlightenment?
It is wrong. You will never get enlightenment if you have a craving for enlightenment. Enlightenment just happens. If you crave for it, you are running in the opposite direction. One cannot crave for a particular result. The result comes naturally. If you start craving, " I must get nibbana, I must get nibbana", you are running in the opposite direction of nibbana. Nibbana is a state which is free from craving, and you want to reach that state with craving - not possible.
2. Is a strong desire the same as craving?
There is a difference. Whether there is craving or not, will be judged by whatever you desire. If you don't get it, and you feel depressed, then it was craving. If you don't get it, and you just smile, then it was just a desire. It didn't turn into craving. Whenever there is a craving and clinging and you don't get something, you are bound to become miserable. If you are becoming miserable, then there was some craving. Otherwise, no craving.
3. Can't there be wholesome cravings and aversions - for example, hating injustice, desiring freedom, fearing physical harm?
Cravings and aversions can never be wholesome. They will always make you tense and unhappy. If you act with craving or aversion in the mind, you may have a worthwhile goal, but you use an unhealthy means to reach it. Of course, you have to act to protect yourself from danger. If you do it overpowered by fear, then might you develop a fear complex which will harm you in the long run. Or, if with hatred in the mind, if you are successful in fighting injustice, then that hatred becomes a harmful mental complex. You must fight injustice, you must protect yourself from danger, but you can do so with a balanced mind, without tension. And in a balanced way, you can work to achieve something good, out of love for others. Balance of mind is always helpful, and will give the best results.
4. What is wrong with wanting material things to make life more comfortable?
If it is a real requirement, there is nothing wrong, provided you do not become attached to it. Whatever necessities you require, work to get them. If you fail to get something, then smile and try again in a different way. If you succeed, then enjoy what you get, but without attachment.
5. How about planning for the future? Would you call that craving?
Again, the criterion is whether you are attached to your plan. Everyone must provide for the future. If your plan does not succeed and you start crying, then you know that you were attached to it. But if you are unsuccessful and can still smile, thinking, " Well, I did my best. So what if I failed? I'll try again !" - then you are working in a detached way, and you remain happy.
D
1. What is Dhamma ?
What one's mind contains, at this moment, is Dhamma. Dhamma is everything there is.
2. What is the relevance of Dhamma to a person on the street, whose stomach is empty?
A large number of people living in slums come to Vipassana courses and find it very helpful. Their stomachs are empty, but their minds also are so agitated. With Vipassana, they learn how to be calm and equanimous. Then they can face their problems. It is noticed their lives improve. They come out of addictions to alcohol, gambling etc. Dhamma is helpful to everyone, rich or poor.
3. How can a truly Dhammic person face this adhammic world?
Don't try to change the adhammic world. Try to change the adhamma in yourself - the way in which you are reacting and making yourself miserable. For instance, when somebody is abusing you, understand that this person is miserable. It is the problem of that person. Why make it your problem? Why start generating anger and making yourself miserable? Doing that means you are not your own master, you are that person's slave; whenever that person wants to, he can make you miserable. Be your own master. Then you can live a Dhammic life, in spite of all the adhammic situations all around.
4. How do you equate religion and Dhamma?
If religion is taken in a sectarian sense, like Hindu religion or Muslim religion or Buddhist religion and so on, then it is totally against Dhamma. But if religion is taken as the law of nature, the universal law of nature, then it is the same as Dhamma.
5. Do you believe the Dhamma can guide you?
Yes. Certainly, the Dhamma starts guiding you. As the mind gets more and more purified, your pannya, your own experiential wisdom will get stronger and stronger. When any problem comes in the world, in your life, then you just go a little deep inside and you get the answer yourself. So this becomes your guide. You should not depend on anyone else. You depend on yourself, and depend on Dhamma.
1. Are there Dhamma forces that support us as we develop on the Path?
Certainly – visible as well as invisible ones. For example, people tend to associate with those of similar interest, background and character. When we develop good qualities in us, we naturally attract people who have such good qualities. When we come in contact with such good people, naturally we get support from them.
If we develop love, compassion and goodwill, we will get tuned up with all beings, visible or invisible, that have these positive vibrations, and we will start getting support from them. It is like tuning a radio to receive waves of a certain meter band from a distant broadcasting station. Similarly, we tune ourselves to vibrations of the type we generate; and so we receive the benefit of those vibrations. But all this happens only if we work hard and correctly.
1. How can Vipassana be used at the time of death?
At the time of death - death of other people - then you just sit and give metta. And when your own death comes, observe it, at the level of sensations. Everyone has to observe one's death : coming, coming, coming, going, going, going, gone ! Be happy !
E
1. You speak of the ego 'I' only in negative terms. Hasn't it a positive side? Isn't there an experience of 'I' which fills a person with joy, with peace and rapture?
Through practice of Vipassana you will find that all such sensual pleasures are impermanent; they come and pass away. If this 'I' really enjoys them, if they are 'my' pleasures, then 'I' must have some mastery over them. But they just arise and pass away without my control. What 'I' is there?
I'm speaking not of sensual pleasures, but of a very deep level.
At that level, 'I' is of no importance at all. When you reach that level, the ego is dissolved. There is only joy. The question of 'I' does not arise then.
Well, instead of 'I' , let us say the experience of a person.
Feelings feel; there is no one to feel it. Things are just happening, that's all. Now it seems to you that there must be an 'I' who feels, but after beginning to practice Vipassana, you will reach the stage where the ego dissolves. Then your question will disappear!
For conventional purposes, yes, we cannot run away from using words like 'I' or 'mine' etc. But clinging to them, taking them as real in an ultimate sense will only bring suffering.
2. I find that I am every egoistic and quick to belittle other people. What is the best way to come out of this problem?
Come out of it by meditating. If the ego is strong, one will try to belittle others, to lower their importance and increase one's own. But meditation naturally dissolves the ego. When it dissolves, you can no longer do anything to hurt another. Meditate and the problem will automatically solved.
3. Why do I keep reinforcing this ego? Why do I keep trying to be "I" ?
This is what the mind is conditioned to do, out of ignorance. But Vipassana can liberate you from this harmful conditioning. In place of always thinking of the self, you can learn to think of others.
1. Isn't anger, aversion, sadness etc all natural human emotions?
You call them 'natural' human emotions, but the mind by nature is very pure. This is a very common mistake. The true, pure nature of the mind is so much lost that the impure nature of the mind is often called 'natural'! The true natural mind is so pure, full of compassion, goodwill.
I will give you an example. Suppose somebody close to me dies. It is natural for me to...
Again you are saying the same thing! It is the wrong nature in which you are involved. If somebody dies, no crying. Crying doesn't solve any problem. All those moments when you have been crying you are sowing seeds of crying. Nature wouldn't see why you are crying, nature only sees what seed you have sowed and the seed of crying will only bring more crying..
But the feelings I have for that dead person?
You are harming that person also because wherever this person has taken his next birth, wherever this person may be, you are sending vibrations of crying. So poor person, so much agitated. He gets vibrations of misery. Instead of that, at the end of a 10-day Vipassana course, you are taught how to send metta, the vibrations of love and compassion. He or she will be happy. Wherever you are, your metta vibrations will touch this person. By giving metta, instead of crying, you will be helping this person.
1. What do you mean by 'being equanimous'?
When you do not react, you are equanimous.
2. Can we feel and enjoy things fully and still be equanimous?
Certainly. Life is to enjoy wholesome things. But not with an attachment to anything. You remain equanimous and enjoy, so that when you miss it you smile : " I knew it was going away. It has gone away. So what? " Then only are you really enjoying life. Otherwise, you get attached, and if you miss it, you roll in misery. So no misery. In every situation be happy.
3. Surely it is unnatural never to react?
It seems so if you have experienced only the wrong habit-pattern of an impure mind. But it is natural for a pure mind to remain fully equanimous. An equanimous, pure mind is full of love, compassion, healthy detachment, goodwill, joy. Equanimity is purity. Learn to experience that.
4. How can we be involved in life unless we react?
Instead of reacting you learn to act, to act with a balanced mind. Vipassana meditators do not become inactive, like vegetables. They learn how to act positively. If you can change your life pattern from reaction to action, then you have attained something very valuable. And you can change it by practising Vipassana.
5. How is equanimity related to samadhi (concentration of the mind)?
Samadhi can be without equanimity. With the base of craving one becomes fully concentrated. But that kind of samadhi is not right samadhi. That is with the base of impurity. But if the samadhi is with equanimity, then it gives wonderful results, because the mind is pure and concentrated, so it is powerful with purity. It cannot do anything that will harm you or harm others. But if it is powerful with impurity, it will harm others, it will harm you. So equanimity with samadhi is helpful.
6. If someone is purposely making our life miserable - how to tolerate this ?
First of all, don't try to change the other person. Try to change yourself. Somebody is trying to make you miserable. But you are becoming miserable because you are reacting to this. If you learn how to observe your reaction, then nobody can make you miserable. Any amount of misery from others cannot make you miserable if you learn to be equanimous deep inside. Vipassana will help you. Once you become free from misery inside, this will also start affecting others. The same person who was harming you will start changing little by little.
1. How is Vipassana different from escapism?
Vipassana is to face the world. No escapism is permitted in Vipassana.
F
1. I want to know if I can fast?
No, no. Total fasting is not good for this technique. Neither total fasting nor overeating. It is a middle path. Eat less - what is necessary for the body - that's all. Fasting you can do later on just for your body's sake - that's another question. But for meditation, fasting is not necessary.
1. Why is vegetarian food helpful for meditation?
When you eat meat or something, then this being - animal or fish or whatever it is - for its whole life was generating nothing but craving, aversion, craving, aversion. After all, human beings can find some time when they can come out of craving and aversion. These beings cannot come out of it. So every fibre of their body is vibrating with craving and aversion. And you yourself want to come out of craving, aversion and you are giving an input to all of that. So what sort of vibrations you will have. That is why it is not good.
2. Can a non-vegetarian succeed in Vipassana?
When you come to a Vipassana course, only vegetarian food is served. But we don't say that if you take non-vegetarian food, you will go to hell. It is not like that. Slowly, you will come out of eating meat, like thousands of Vipassana students have. You will naturally find there is no more need for you to have non-vegetarian food. Your progress in Vipassana will certainly be better if you are vegetarian.
G
1. Who is God?
Truth is God. Realize the truth within you, and you will realize God.
2. Is there a God who created earth?
I have not seen such a God. If you have, you are welcome to believe. For me, truth is God, the law of nature is God, Dhamma is God, and everything is evolving because of Dhamma, because of this law of nature. If you understand this, and live according to the law of Dhamma, you live a good life. Whether you believe in a supernatural God or not, makes no difference.
3. Don't we need God's power?
God's power is Dhamma's power. Dhamma is God. Truth is God. When you are with truth, when you are with Dhamma, you are with God. Develop God's power within yourself, by purifying your mind.
4. Are you an atheist?
(Laughs). If by 'atheist' you mean one who does not believe in God, then no, I am not. For me, God is not an imaginary person. For me, truth is God. The ultimate truth is ultimate God.
H
1. You said Vipassana makes one truly happy. But to remain happy and peaceful even when confronted by the suffering of others - isn't that sheer insensitivity?
Being sensitive to the suffering of others does not mean that you must become sad yourself. Instead you should remain calm and balanced, so that you can act to alleviate their suffering. If you become sad, you increase the unhappiness around you; you do not help others and you do not help yourself. That is why my teacher Sayagyi U Ba Khin used to say that a balanced mind is necessary to balance the unbalanced mind of others.
2. Can we get complete happiness and complete transformation through Vipassana?
It is a progressive process. As you start working, you will find that you are experiencing more and more happiness, and eventually you will reach the stage which is total happiness. You become more and more transformed, and you will reach the stage which is total transformation. It is progressive.
1. My professional life involves dishonesty. I cannot take up another calling as that will cause great inconvenience.
Practise Vipassana, and your mind will become strong. At present, you are a slave of your mind, and your mind keep forcing you to do things which you do not want to do. By the practise of Vipassana, you will get the strength to come out of this easily, and then you will find some other profession, which will be helpful to you, and which will be wholesome.
1. What is the difference between hypnotism and meditation?
The true meditation techniques of ancient India were totally against hypnotism. Some tech
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Originally posted by Herzog_Zwei:
I don't win, as humanity hasn't won over religion yet.
religion is part of humanity,and the ultimate form of it -
what does meng po tang means/?
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Is this meng po tang is chinese word? If you make the meaing of meng po tang, I will try to answer it
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Originally posted by despondent:
hello everyone!!! back again wif qns…
1) does buddhism believe tat everyone will eventually become a buddha?
2) how does buddhism view hell?
3) in buddhism, there is eternal like aka nirvana…but is there eternal damnation?
4) is the meng po tang part of buddhism or is it juz a fairytale?
5) who/wad determines the living being we will be reborned into for our next life??? eg…i am a guy tis lifetime…who determined i would be reborned as a guy??
i quote this word from the question raised by despondent ,i also don't the chinese wordoh ic ,åŸå©†æ±¤
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hello, juz to keep tis thread alive...i read a book abt buddhism recently entitled from buddha to jesus by steve cioccolanti...my qn is... did buddha really die of food poisoning according to wad steve wrote? tot he attained enlightenment and ascended to heaven without dying??
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Originally posted by rokkie:
religion is part of humanity,and the ultimate form of itreligion is not part of humanity and is the worst form of representation of humanity.
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Originally posted by despondent:
hello, juz to keep tis thread alive…i read a book abt buddhism recently entitled from buddha to jesus by steve cioccolanti…my qn is…
did buddha really die of food poisoning according to wad steve wrote? tot he attained enlightenment and ascended to heaven without dying??
According to some credible sources, it is more likely that Buddha died of reasons other than food poisoning. The translation from the sutra is not clear cut and subject to interpretation, and it is often wrongly misunderstood. But one thing for sure, it wasn't a painless death. The Buddha suffered pain like the rest of humanity, but he has transcended all sufferings. Pain is inevitable, suffering is optional. Also, he undergoes clinical death like all of us.
Also, you must have forgotten our earlier discussion.... the goal of a Buddhist is not to ascend to heaven, because to us any material or even non-material conditioned realms are impermanent, and all births are subject to birth and death. We do not seek a temporary enjoyment in heaven, even though it is possible through cultivation of good karma. But that is not our ultimate goal.
Our goal is the final end of suffering, it is to realise our Buddha Nature and abide in the awareness of ultimate reality, freed from all ignorance, afflictions, and sufferings. It is like a bright sun uncovered when the clouds dissipates. The bright sun is a metaphor of our nature which is pure awareness and emptiness inseparable.
When an Arhat achieves Nirvana, it is likened to the subsiding of all ocean waves. Samsara and the cycle of rebirth in the six realms is ended right there. (note that heaven is still a realm within the 6 realms, it is the highest realm) All thoughts and experiences are like waves on the ocean. When the Arhat achieves the personal cessation without remainder (nirvana without remainder), it is as if all waves subsides and stops arising, because the winds (conditions) stopped blowing. In this case, the winds of ignorance and afflictions has been eradicated (through insight/awakening) and no longer serves as a condition for birth and death -- hence, nirvana is the absence of further conditions (for birth, and suffering). But the ocean has no coming and no going, nirvana is not a movement elsewhere, only a subsiding back into our true nature, our Buddha-Nature, our Source reality, even though it has never really left.
(btw, Nirvana has two levels: Nirvana with remainder, experienced after Arhatship is attained where ignorance and afflictions has ceased but not the body/mind functioning, and Nirvana without remainder, experienced after the Arhat experiences clinical death where the body/mind functioning stops -- yet he has already achieved the deathless)
So, questions such as "Where does the liberated person goes after death?" does not apply. 'Coming', 'going' are all impressions, all illusory mental constructs and projections without any reality, yet we are under a spell and can't see the unreality of it all (that they are just our false projections without any reality), just like we cannot see we are dreaming and that the dream character are actually just mental projections, while we are in the dream. It is identification with the waves on the ocean as separate, finite entities that we ignorantly perceive coming and going. In actuality, our true nature (Buddha-Nature) is likened to the entire vast ocean without separation, there is no coming and going. It is flowing and everchanging according to conditions, and yet it is a happening without movement, change without going anywhere. Life is timeless continuity (timeless as in vividness in present moment but change and continue like a wave pattern). There is no changing thing, only change.
In your pure direct experience in every moment, you have not and will never experience coming and going, unless you cross reference your experience, and through the cross referencing creating the false impression of a solid entity 'self', of 'duality', of objective reality, which in your imagination are real objects/entities subject to birth and death, coming and going -- that is how the fear comes in. This cannot be understood logically but only through intuitive awareness of your direct experience. But if your true nature is realised, you will overcome all conceptual fear including even the fear of eventual physical death because the false view of a separate self is seen through, eradicated, through awakening of insight.
But, the ocean has always been the ocean regardless of how many waves arise and subsides. All experiences, regardless whether a waveless ocean or an ocean full of wave, are all just made of wetness. Our Buddha-Nature is like that. It is the entirety of the ocean as a seamless whole, it is the luminous-emptiness nature of all experiences and even when there is no experience, it is so.
In Mahayana's understanding, we do not seek personal nirvana of an Arhat but to come back with this spiritual awareness of our true nature, devoid of sufferings, to guide and save other sentient beings with a Great Compassion for all sentient beings. This is the practice of the Bodhisattva. The final culmination is the goal of Buddhahood. The Buddha is not only awakened, liberated and freed from sufferings, but is also omniscient and has all skillful means to guide sentient beings to Nirvana. A Buddha is not just an ordinary Arhat, for he has attained Anuttarasamyaksambodhi.
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Thusness, 22 Jun 2006, Is God A Thing?
This is an interesting topic and since it is allowed to discuss more about God in a Buddhism forum, I would like to talk a little more about the experience of 'AMness" in all things.
Like a river flowing into the ocean, the self dissolves into nothingness. When a practitioner becomes thoroughly clear about the illusionary nature of the individuality, subject-object division does not take place. A person experiencing “AMness” will find “AMness in everything”. What is it like?
Being free individuality -- coming and going, life and death, all phenomenon merely pop in and out from the background of the AMness. The AMness is not experienced as an ‘entity’ residing anywhere, neither within nor without; rather it is experienced as the ground reality for all phenomenon to take place. Even the moment of subsiding (death), the yogi is thoroughly authenticated with that reality; experiencing the ‘Real’ as clear as it can be. We cannot lose that AMness; rather all things can only dissolve and re-emerges from it. The AMness has not moved, there is no coming and going. This "AMness" is “God”.
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Note: AMness is still not the final realisation, is still not the realisation of non-duality and emptiness. It is the beginning of realising our Buddha-Nature.
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hi, i read tat mahayana buddhism also involves the worshipping of idols etc. my qn is...how is mahayana buddhism different from religious taoism? by tis i mean, can u differentiate the idols tat r worshipped in mahayana buddhism n religious taoism??? thanx
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Originally posted by despondent:
hi, i read tat mahayana buddhism also involves the worshipping of idols etc. my qn is…how is mahayana buddhism different from religious taoism? by tis i mean, can u differentiate the idols tat r worshipped in mahayana buddhism n religious taoism??? thanx
No traditions in Buddhism practices idol worshipping, or in fact any worshipping.
All traditions however have made representatives of Buddha in figures and images, but they are not worshipped. Just like bowing to an image is just a form of respect but not 'worshipping'.
Also, when people talk about 'Mahayana Buddhism', they usually mistake/relate it to be Chinese folks tradition, but they are really a world apart. This is due to their ignorance of Buddhism.
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ok...but i read tat the dalai lama n guanyin belong to mahayana buddhism...the author made it clear tat tis part of mahayana buddhism contradicts original buddhism...original buddhism which is embraced by theravada buddhists believe tat sakyumani buddha is the 10th reincarnation of a man n since he became buddha, he has ceased to exist on tis earth...which do u believe in? there was a small portion abt zen buddhism...wad r ur comments on it n how different/similar it is from original buddhism???
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Completely off topic message removed. -- AEN
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(moved forward)