qns abt buddhism
-
Note: My reply to Despondent is in the previous page.
Originally posted by Spnw07:Sexual misconduct in Buddhism refers to both pre-marital and extra-marital right?
'Sexual misconduct' refers to (according to Abhidharmakosha)...
Wrong partner-- a married person, a minor, someone in a relationship, an incompetent.
Wrong time -- day time
Wrong place -- in public, in shrine, etc.
Wrong orifice -- oral, anal. -
Originally posted by Spnw07:
I agree totally that there are many unenlightened people who are selfless. However for easy secular (and/or for beginner Buddhists) understanding, using the word 'selfless' to explain enlightment of the most basic level by any man is better than explaining concepts like prajna wisdom, anatta or emptiness. It is more straightforward, more direct than having to spend two or more pages on the subject or more than a few days to properly explain them.
Any person who truly understands emptiness and is able to practice non-attachment in every aspect of his/her life will essentially be a Arahant or a Buddha. Ask him/her any question, he will be able to answer you in a way that never leaves any doubts and has the utmost consideration for your level of understanding and acceptance. He/she will not be agitated by your stubborness, impatience or insults.
If you meet someone like that who can behave like that to everyone throughout his/her lifetime, that person can be considered to be enlightened, but whether he is an Arahant, Bodhisattva or Buddha, no one can tell except for those who are fellow Arahants and above.
I actually really disagree the use of terms such as 'selflessness' to explain the state of enlightened beings, because the truth is selflessness is just a virtue that may be present in non-enlightened beings as well, and many of these 'selfless' people have accumulated the wholesome karma to be reborn in celestial abodes. But no enlightenment.
When we guide people on Buddhism, it is best not to mislead and confuse them... No-self and Emptiness may sound confusing to a beginner, but even if we were not to explain in detail, at least we should make our stance clear that enlightenment has to do with realisations of the ultimate nature of reality, and not merely some virtues that belongs to the 4 brahma viharas.
-
Originally posted by An Eternal Now:
Buddhism believes in karma, and if your conscience is a screw up and you think killing people is right, you will still suffer in hell. Those who are ignorant of law of karma (and other things) are usually those who create grave unwholesome karma.
The common afflictions among all suffering beings are Greed, Hatred, Ignorance, that makes us trapped in the sufferings of samsara.
Then suffering is unceasing in nature and thus even, if a person tries to do what he or she thinks is right, the person may still be wrong. -
Originally posted by Spnw07:
I wish to point out that although many gained enlightment of some level, be it 1st stage of sainthood or Arahanthood during Buddha's time, it will not be so in our Dharma-Ending age.
"末法亿亿人修行罕一得é�“，惟ä¾�念佛，得度生æ»"
(The above is translated as: During the Dharma-Ending age (this refers to the age we are all in now), there may be countless people cultivating the Way, but hardly more than one would achieve true liberation. Only by reciting/contemplating the Buddha's way or name, can one gain deliverance from endless cycles of birth and death)
This well-known Buddhist quote is supported by the Larger Amitabha sutra (æ— é‡�寿ç»�). The verse is as follows:
The Buddha further said, "I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should.
After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish.
But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.
http://www12.canvas.ne.jp/horai/dai-41-48.htmAll teachings will disappear except for those that preaches the Amitabha Buddha's Pureland and the methods to achieve rebirth in that Buddhaland.
This is how severe the situation is in our Dharma-ending age. It is not to scare anyone or to discourage anyone, but to see the real alternatives before us.
Although many have gained enlightenment as pointed out by AEN, this is still considerably very insignificant when compared to the Buddha's time or considering the total population of the world or true Buddhist practitioners in our era.
Those enlightened beings that we may or may not know or heard from others, we do not know if all of them has indeed attained complete liberation from countless cycles of birth and death, for which in my opinion and from Buddhist sutras would be considered least basic and true achievement of one's enlightment.
If any dharma door that you learn at this lifetime cannot guarantee that you gain liberation from life and death for future lifetimes, then it can be considered to be irrelevant or useless for you.
All dharma doors preached by the Buddha are right in that they all lead to liberation; but it is dependent on the individual's karmic affinity and good karma. Choosing the wrong dharma door will mean you may take an unnecessarily long time to be finally free from rebirth, enlightment in the form of Arahant or Bodhisattva is just a convenient reference point.
What is shown in Amitabha Sutra clearly does NOT apply to this times, because the true dharma and all the sutras has not been lost. We can only say that we are in the process of dharma ending, but not reached the true ending of dharma. As my taiwanese teacher said when dharma is truly reachings its ends, the signs will appear -- robed sangha is lost, sutra is lost (Amitabha Sutra is the last to survive). Clearly this is not the time yet and true dharma is still flourishing, so all the more we should cherish.
I think enlightenment is a real possibility, and there are many (not few as you said) that have attained enlightenment. And I happen to know that a number of them are fully liberated from Samsara (that means they are Arhants or great Bodhisattvas). If you commit yourself to your path and practice, and best if you have guidance by an enlightened person, being enlightened in a few years or 10+ years is not difficult.
Of course there are other alternatives, that is why we should practice both Wisdom and Blessings at the same time. My Taiwanese teacher said even those who don't attain enlightenment in this present life, if they have the blessings to gain rebirth in Tushita heaven and see Maitreya Bodhisattva in the inner court they will certainly attain enlightenment there.
Another thing is IMHO, there is no contradiction between self-power and other-power practice. My understanding of pure land differs from the Jodo Shinshu description (the link you gave are from Jodo Shinshu). Pure land has many levels/grades, so your practice helps even if you wish to be reborn in Pure Land. If you are true Bodhisattva, you may enter not only Amitabha pure land at will but any Buddha's pure land. The highest of all, those who realises their empty and luminous clear light nature, can enter into 'Ji Guang Jing Tu' at death, which is the highest level of Pure Land, equivalent to Dharmakaya. There is an article by my Master on this.
Bodhisattvas however will not abide long in this state and return to samsara due to vows.
-
Originally posted by Herzog_Zwei:
Then suffering is unceasing in nature and thus even, if a person tries to do what he or she thinks is right, the person may still be wrong.Suffering ceases when wisdom on the true nature of reality unfolds.
-
Originally posted by An Eternal Now:
I actually really disagree the use of terms such as 'selflessness' to explain the state of enlightened beings, because the truth is selflessness is just a virtue that may be present in non-enlightened beings as well, and many of these 'selfless' people have accumulated the wholesome karma to be reborn in celestial abodes. But no enlightenment.
When we guide people on Buddhism, it is best not to mislead and confuse them... No-self and Emptiness may sound confusing to a beginner, but at least we make our stance clear that enlightenment has to do with realisations of the ultimate nature of reality, and not merely some virtues that belongs to the 4 brahma viharas.
I do not think that it is misleading and confusing to say enlightened people are selfless. We can introduce non-self and emptiness when we observe that the person has high capacity to understand things beyond intellectual reasoning.
Before any person can consider to take the leap beyond intellectual reasoning, we need to help him cross the bridge to a inner world beyond words and human logic, but yet not against human logic and knowledge in any way. It's merely a deeper exploration.
Yes, we should make clear that enlightment has to do with realisations of the ultimate nature of reality, but true virtues cultivated in non-enlightened beings will eventually lead to virtues that comes from realising true non-self and emptiness.
Selflessness is one stage or one of many paths to realising non-self and emptiness preached by the Buddha. For the definition of selflessness is very different in Buddhism and hence it is necessary to help secular people to embrace Buddhism more easily than to be strictly factual for the sake of it.
I respect your views and your position as a moderator and I shall not comment further on the approaches to explaining enlightenment.
Thank you for your replies. :)
-
'Ji guang jing tu' --
-
http://www.jenchen.org.sg/vol7no2e.htm
Volume 7 no 2
Venerable Shen-Kai AnswersAmitabha - what does it mean? To many "Amitabha Buddha" is a symbol of Buddhism. To some practitioners of Buddhism chanting or reciting "Amitabha Buddha" is a method of cultivation. What is the meaning of Amitabha Buddha, what is the intent in chanting "Amitabha Buddha and how does this work? Once again, the Bliss Compass endeavours to dispel any misconception and show us the blissful culture of Buddhism.
1. We often hear of Buddhism practitioners chanting Amitabha Buddha; what is the meaning of Amitabha?
Amitabha means infinite brightness, infinite life and infinite merits. Indeed, it means infinity of all that is good. Generally, people only know that Teacher of the Western Pure Land (or Western Paradise) is Amitabha Buddha. But they do not know that they also have within themselves a Pure Land and Amitabha. This is known as the 'Pure Land of the Mind' and the 'Own-Nature Amitabha'.
2. Since we also have Amitabha Buddha in our mind, how should we cultivate so that we can manifest our Own-nature Amitabha?
i. If somebody scolds me with unkind words, I shall respond by saying "Amitabha Buddha". By this, not only am I not accepting the abuse, in contrast the infinite brightness that illumines with the recital of "Amitabha Buddha" eliminates the darkness brought by the abuse.
ii. If somebody gives me a present, I shall say "Amitabha Buddha". By this I mean, "thank you very much". Therefore, not only do we have infinite brightness in our heart, by virtue of giving the giver shall have infinite blessings and merits as well. In this way, we are in spiritual union with Amitabha Buddha.
iii. If I see someone who is well endowed, good-looking, kind and peaceful, I shall remark "Amitabha Buddha". By this, I congratulate the person for having such attributes similar to the Amitabha Buddha. I compliment him as Amitabha Buddha to mean that he is similarly well endowed.
iv. If I see a student studying, I shall say "Amitabha Buddha". It is also acceptable if you say that he is very hardworking or very clever. However, sometimes an intelligent person may be fooled by his own intelligence. There is no guarantee that a student who does well in his studies now will definitely grow up to be good. But, when we use the name "Amitabha Buddha" to compliment him, then we evoke the brightness to illumine in him. Not only will he do well in his studies and his career, he will also be a Bodhisattva when he grows up, or even become Buddha someday.
v. If we happen to pass by an abattoir, a place where pigs, cows or other animals are slaughtered, and since we understand that the effect of the karma of killing is rebirth in the realm of hell, and we make a verbal comment to that effect, is it appropriate? While we do not know whether the person who is committing the killing will be reborn in hell, but when we speak of hell, we immediately strike a resonance with hell. Because suffering and darkness prevail in hell, at the mention of the word, we have already struck an accord with suffering and darkness. If we say "Amitabha Buddha" instead, then brightness spontaneously illumines in our mind and the image of the abattoir will not take root in our mind.
vi. If we come across two parties bickering, quarrelling or fighting with each other, we do not join in. By our participation, we plant the cause to be reborn in the realm of the Asura, which is not a desirable thing. We only need to have Amitabha Buddha in our mind and say "Amitabha Buddha" just once, and then in future we will not be in spiritual union with the beings of the Asura realm.
vii. If we chance on seeing some traders in the market cheating on the scales, we immediately say "Amitabha Buddha". Because cheating arises from greed which resonates with the realm of the ghosts, it is a cause for rebirth in such a realm in future. By saying "Amitabha Buddha" just once, then not only do we not resonate with the realm of ghosts but also we are in spiritual union with Amitabha Buddha and we become illumined with infinite brightness.
viii. People in general have a curious nature. If we stumble upon someone else's secrets, we are driven by our curiosity to peek into it to find out more. If this person is committing a crime, this may spell trouble: our life may be in danger. By saying "Amitabha Buddha" in our mind and we quickly distance from it, then we are in union with all that are virtuous and bright. We do not resonate with darkness.
ix. If we come across a drowning man, of course, we save him if we have the ability. However, if we could not be of help and in the meantime someone else is saving him, we say "Amitabha Buddha". By calling out "Amitabha Buddha" just once, it strikes resonance with the drowning person and he immediately attain the brightness and accomplishment of Amitabha Buddha. Then, our mind is also in spiritual union Amitabha Buddha.
x. If a person tells you tales about someone else, those tales are not your business. The Sutra of the Sixth Patriarch states, "I see someone engaging in gossip-mongering, I do not participate. If I participate in the gossiping, then I have done wrong." That the person is wrong is his own business. Your participation means that you have also done wrong. If this person speaks a lot of ills about another person and in the end you say just once "Amitabha Buddha", that is good enough. If you participate in the gossiping, this person may go around speaking ill of you too. But, when you say "Amitabha Buddha", then you are in resonance with brightness and that person would not be able to invent gossips and speak ill of you. Therefore, "Amitabha Buddha" is indeed really very useful. Regardless of whether the situation is good, bad or neither good nor bad, when we say "Amitabha Buddha", our mind will be at ease and we attain brightness, and in this way we resonate with brightness.
3. How do we cultivate this habit of chanting or reciting "Amitabha Buddha"?
It is not easy to acquire the habit of chanting or reciting "Amitabha Buddha". If you say "Amitabha Buddha" but Amitabha Buddha is not in your heart and mind, then that would not do. We should have brightness in our mind all the time so that we are in spiritual union with Amitabha Buddha. In that way, when you say "Amitabha Buddha" and your actions, speech and mind are in spiritual union with Amitabha Buddha, then that is good enough.
4. How do we cultivate to have brightness in our mind?
Actually, it is quite easy to cultivate brightness in our mind. We must carry out the principle behind "The mind of the past cannot be grasped; the mind of the present cannot be grasped; the mind of the future cannot be grasped." (The Three Minds; Vol 6, Issue no. 4) The past is already gone and you cannot bring it back; the future is not here yet, and there is no way you can bring it here at this moment; and, whatever you have in your mind at this moment will not stay because as soon as the next thought arises in your mind, the previous thought ceases.
Therefore, we have to cultivate non-ego-form (i.e. not self-centred; not having the notion of "I" or "mine"). The ego gives rise to the notion of possession, for example, my wife, my husband, my houses and assets, my children, etc. And, we are not even clear about where actually is this "I".
5. What is "I"? Is it real?
Can anybody find the "I" in you? It is not an easy task. If you say "I can see you", who is this "I" that you are referring to? You may reply that the "I" is in fact your eyes. If you say, "I can hear you speaking of the Dharma", it is your ears not the "I" that heard me. Not only are the eyes and ears not the "I", even if they are, what about the nose, mouth, tongue, limbs, body, head or hair? They are not the "I" too. Since we cannot locate it, it does not seem meaningful to attach to this ego. Therefore, a Buddhism practitioner should comprehend this non-ego-form and maintain non-ego at all times. One will then realise that all forms are false (an illusion), including the ego-form. The "I" is false.
The "human-form" refers to the notion of a relative opposite when we encounter another person. Since we cannot find the ego-form or "I-form", how then can we find the human-form? We cannot. This is because the ego-form of the person whom we encounter is also not real; it is empty. The ego-form is empty, therefore, and naturally the human-form is also empty. Since the ego-form and the human-from are empty, it follows that the "sentient being-form" is also empty.
Thus, the sense of time, or the time-form is also empty. A Buddhism practitioner should cultivate to be detached from the 'Three Minds'[1] and the 'Four Forms'[2]: not grasping the mind of the past, the present and the future, and not attached to the notion of the ego-form, the human-form, the sentient being-form and the time-form.
Notes:
[1] The Three Minds: (i) the past is gone and cannot be grasped. (ii) After this moment, the present becomes past and also cannot be grasped. (iii) The future is not here yet and therefore cannot be grasped too.
[2] The four forms: Form - Characteristics; (i) Everybody has an ego, this is the ego- form. (ii) When we see another person, we perceive the human-form. (iii) When thoughts arise in our mind, we perceive the sentient being-form. (iv) The continuity of these thoughts through time gives rise to the time-form.
6. What happens when we realised the non-existence of the Four Forms?
When you free yourself from all forms, you will realise that all things are in fact empty. Within this emptiness there is infinite brightness. When you realise this infinite brightness, then the Amitabha Buddha in fact resides in your mind.
7. Since the "I" is false, what do we do with it?
Although the "I" is false, we can still make use of it to cultivate merits [3] by performing all deeds that are meritorious. In this way we attain infinite merits.
When we perform meritorious deeds, it does not mean that we do them only for today. We did them in the past, we do them presently and we will do them in the future. We have ethics and our code of ethics must prevail in the past, present and future. Since we have infinite brightness and infinite merits - in the past … present … future … past … present … future … past … present … future …. This is the meaning of "infinite life".
In this way, we have manifested our "Own-nature Amitabha". At this time even though we are still at home and have not gone to the Western Pure Land, our home is already a part of the Western Pure Land.
Notes:
[3] Merits: Non-arising and non-ceasing of the mind; deeds that are performed from a pure, enlightened mind, free from the Three Minds and the Four Forms.
8. When we refer to the Pure Land, what does it mean?
The land of all the Buddhas of the ten directions (The ten directions of space, i.e. the eight points of the compass and the nadir and zenith) is called Pure Land. Where does a Pure Land come from? It comes from a pure mind; first and foremost, the mind must be purified, only then will there be Pure Land. Our mind is like the great earth because like the great earth, many things can grow from the mind. The mind is often likened to a planting field or land. Therefore, when a person is kind-hearted, he is said to have a "virtuous mind-land", "virtuous mind-field" or "bright mind-land". Our every decision and idea are all born of the mind. Therefore, whether it is heaven or hell, they are solely created by the mind. When the thoughts of the mind are virtuous, then they lead to virtuous actions. In this way, people ascend to heaven. If on the other hand, the mind thinks of evil, makes evil decisions and evil deeds are committed, then one descends to hell. Thus, heaven and hell are created by the mind.
If the mind does not attach to the thoughts of good or evil and in this way is purified, then "a pure mind begets a pure land". If each and every person's mind is pure, then the land of our country will also be pure.
Thus, it does not mean that people who seek to be reborn in the Western Pure Land in their next life can do so by virtue of their karma. It depends on the kind of karma. If it is virtuous, then rebirth takes place in a good realm, a higher realm. If it is evil, then it takes place in an evil realm, a lower realm. It is only when the karma is pure that rebirth can take place in the Western Pure Land.
Karma refers to whatever that we do - the actions of our body, what we say and what goes on in our mind. It is only when the actions, speech and thoughts are pure, that people can be reborn in the Western Pure Land. It is possible for us to be pure in the three karma's (actions, speech and thoughts) by reciting "Amitabha Buddha". It only takes one person's mind to be pure for it to bring about a positive effect on one's surroundings. When all the members of the family have purified their minds, all members of the society have purified their minds, the entire human race across the world has purified its mind, then a Pure Land on earth is achieved.
9. Besides chanting Amitabha Buddha, what else should one practise?
Practitioners of the method of chanting the Buddha's name not only recite "Amitabha Buddha", but in addition should also cultivate merits. It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. For instance, when we have practised and perfected the Six Parameters (1. Observing the Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5. Meditation, and 6. Wisdom), then to be reborn in the Western Pure Land is a simple matter. If you have accomplished a mind that is as pure as the Amitabha Buddha's, then there is no necessity for Amitabha Buddha to come and guide you to the Western Pure Land. At that time you are already a great Bodhisattva. Not only can a great Bodhisattva go the Western Pure Land; he can go to any pure land as he pleases. 
© Copyright 2002.Jen Chen Buddhism Centre
Designed by DCS Solutions Ltd -
Originally posted by An Eternal Now:
What is shown in Amitabha Sutra clearly does NOT apply to this times, because the true dharma and all the sutras has not been lost. We can only say that we are in the process of dharma ending, but not reached the true ending of dharma. As my taiwanese teacher said when dharma is truly reachings its ends, the signs will appear -- robed sangha is lost, sutra is lost (Amitabha Sutra is the last to survive). Clearly this is not the time yet and true dharma is still flourishing, so all the more we should cherish.
I think enlightenment is a real possibility, and there are many (not few as you said) that have attained enlightenment. And I happen to know that a number of them are fully liberated from Samsara (that means they are Arhants or great Bodhisattvas). If you commit yourself to your path and practice, and best if you have guidance by an enlightened person, being enlightened in a few years or 10+ years is not difficult.
Of course there are other alternatives, that is why we should practice both Wisdom and Blessings at the same time. My Taiwanese teacher said even those who don't attain enlightenment in this present life, if they have the blessings to gain rebirth in Tushita heaven and see Maitreya Bodhisattva in the inner court they will certainly attain enlightenment there.
Another thing is IMHO, there is no contradiction between self-power and other-power practice. My understanding of pure land differs from the Jodo Shinshu description (the link you gave are from Jodo Shinshu). Pure land has many levels/grades, so your practice helps even if you wish to be reborn in Pure Land. If you are true Bodhisattva, you may enter not only Amitabha pure land at will but any Buddha's pure land. The highest of all, those who realises their empty and luminous clear light nature, can enter into 'Ji Guang Jing Tu' at death, which is the highest level of Pure Land, equivalent to Dharmakaya. There is an article by my Master on this.
Bodhisattvas however will not abide long in this state and return to samsara due to vows.
Yes, that time mentioned in the Sutra may not have arrived and we should cherish the Dharma that we have heard now. However, I'm not sure if you are aware that the Dharma we have now are not exactly pure in its interpretations as you know that after Buddha's passing into nirvana, his disciples disagreed on various interpretations of Buddha's words and teachings, hence leading to the formation of Theravad tradition and Mahayana tradition. And later the ten different sects with Buddhism: Zen, Pureland, Tien-Tai and so on.
I have not said enlightment is not a possibility for all, but from scriptures and namely teachings from Master Chin Kung, I have gathered that it is impossible for all Buddhist practitioners, diligent or not, to attain Arahant or Bodhisattvahood in one lifetime, unless their past good karma ripens in this present lifetime. This is to say you can cultivate seriously, very properly in this lifetime, but there is no guarantee whatsoever that you will definitely become an Arahant. And if you do not, forget about liberation in this lifetime and continue in the next or more lifetimes till your store of good karma and spiritual wisdom ripens.
We are disagreeing because the Buddha has not given us clear figures on what will really happen to those practise Buddhism seriously, half-seriously or whatever before the period when all scriptures disappear comes.
These are the questions in my mind:
1) Will they, the hardworking ones make it, if yes, how many will make it? And then how many will not make it among these hardworking ones due to other karmic factors like suddenly becoming very ill, senile or returning to bad ways due to ripening of bad karma?
2) And then for those who are half-serious or not serious at all, how long will it take for most of them to gain complete liberation from samsaric existence, before or after the period of true Dharma-Ending has come?
I do not belong to the Jodo Shinshu practise or any Japanese Pureland practice. I follow mainly Master Chin Kung and Master Fa Xuan (上法下宣）'s Pureland practices.
What your Taiwanese teacher says is completely right, but does every Buddhist know what amount of blessings one needs to accumulate in just one lifetime to gain rebirth into inner palace of Tusita Heaven to listen to Maitreya Bodhisattva's preaching of dharmma in person?
I think not many Buddhists know about the criteria to enter just the outer palace of Tusita Heaven, let alone the inner palace.
I too do not see any contradiction between self-power and other-power practice. But I am only concerned about what is really most relevant, most easy and fast for all masses to learn about as a matter of interest or for serious cultivation.
You can read works from ancient Amitabha Pureland practitioners, Master Yin Kuang from Post Qing or Master Oh Yi from Qing dynasty.
Here is a link introducing the 13th patriachs of Pureland practice:
http://www.ammituofo.com/13patriarchs.php
-
Originally posted by Spnw07:
I do not think that it is misleading and confusing to say enlightened people are selfless. We can introduce non-self and emptiness when we observe that the person has high capacity to understand things beyond intellectual reasoning.
Before any person can consider to take the leap beyond intellectual reasoning, we need to help him cross the bridge to a inner world beyond words and human logic, but yet not against human logic and knowledge in any way. It's merely a deeper exploration.
Yes, we should make clear that enlightment has to do with realisations of the ultimate nature of reality, but true virtues cultivated in non-enlightened beings will eventually lead to virtues that comes from realising true non-self and emptiness.
Selflessness is one stage or one of many paths to realising non-self and emptiness preached by the Buddha. For the definition of selflessness is very different in Buddhism and hence it is necessary to help secular people to embrace Buddhism more easily than to be strictly factual for the sake of it.
I respect your views and your position as a moderator and I shall not comment further on the approaches to explaining enlightenment.
Thank you for your replies. :)
It is ok to say talk about selflessness, as long as we do not make 'selflessness' as a virtue that only Enlightened beings have, and that it is the 'speciality' of being enlightened. The most we can say is -- enlightened beings uncovered wisdom into the nature of reality, and hence they no longer are attached to the false notion of 'self'. He may become more selfless as a result of the wisdom.
I am not saying we should not make things simpler for beginners, I'm saying we cannot confuse them by relating selflessness and enlightenment in a way that makes them have a false idea of what enlightenment is. What is essential is not just cultivating selflessness but uncovering our wisdom into the nature of reality.
-
Even though you are a Christian, despondent, I personally believe as a Buddhist, you will be a great help to all mankind should you choose to promote, or bring about inter-religious harmony and respect when you understand more and more about Buddhism and its core values.
well, as a christian(protestant not catholic), i am taught tat promoting racial harmony is unbiblical n i do subscribe to tis teaching. of cuz tis doesnt mean condemning other religions n speaking against them blatantly...however, for issues like condoning the belief tat all ways can lead to heaven is clearly unbiblical. respecting other religions is fine so long i dun go to the pt of bowing or kneeling b4 the deities/gods of other religions.
the reason y i ask so many qns is cos i have always been keen to noe abt different religions. plus i am sick n tired of self-proclaimed buddhists who tink they r true buddhists when they r actually following practices of other religions, mainly taoism or superstitions...tis include forbidding their children from going to church or following other religions...
oh yes, one more qn...tis teaching abt having a son to "song zhong"...is it buddhism? cos one reason y parents forbid male children from following other religions is cos they may have no son to "song Zhong" for them when they die...
-
Originally posted by despondent:
oh yes, one more qn...tis teaching abt having a son to "song zhong"...is it buddhism? cos one reason y parents forbid male children from following other religions is cos they may have no son to "song Zhong" for them when they die...
This is a Chinese culture.
BTW I don't understand... how come follow other religion then cannot 'song zhong'? Doesn't it simply means making arrangements for funeral?
Anyway all these are Chinese cultures, nothing to do with religions.
-
Originally posted by Spnw07:
Yes, that time mentioned in the Sutra may not have arrived and we should cherish the Dharma that we have heard now. However, I'm not sure if you are aware that the Dharma we have now are not exactly pure in its interpretations as you know that after Buddha's passing into nirvana, his disciples disagreed on various interpretations of Buddha's words and teachings, hence leading to the formation of Theravad tradition and Mahayana tradition. And later the ten different sects with Buddhism: Zen, Pureland, Tien-Tai and so on.
All these are yuan, no right and wrong. Perhaps a particular teaching suits the people at that time. As long as it suits the sentient beings, it is of help. As my master said this is also the wisdom of the patriarches.
I have not said enlightment is not a possibility for all, but from scriptures and namely teachings from Master Chin Kung, I have gathered that it is impossible for all Buddhist practitioners, diligent or not, to attain Arahant or Bodhisattvahood in one lifetime, unless their past good karma ripens in this present lifetime. This is to say you can cultivate seriously, very properly in this lifetime, but there is no guarantee whatsoever that you will definitely become an Arahant. And if you do not, forget about liberation in this lifetime and continue in the next or more lifetimes till your store of good karma and spiritual wisdom ripens.
The thing is that you can cultivate the merits to gain enlightenment. If you have noticed there was one post that I posted before many months back... where Thusness has been asking me to do a few things, and I asked him why don't you do it (as I thought it was more appropriate)? He changed into a serious tone and told me simply that I do not have sufficient merits for enlightenment. So I suddenly realised all along he was trying to (as I understand it) help me accumulate merits.
And then some months back I had some minor meditative experience... he asked me do you know why you had such experience? He then told me it was due to the ripening of certain merits I have accumulated the last time he told me to do something.
So while we are still pre-bhumi practitioners, we are on the path of accumulation, the first stage. Which means the accumulation of wisdom and merits. According to Tibetan teachings the first stage is the path of accumulation, before we can reach the path of juncture, path of seeing, and path of non-meditation.
We are disagreeing because the Buddha has not given us clear figures on what will really happen to those practise Buddhism seriously, half-seriously or whatever before the period when all scriptures disappear comes.
These are the questions in my mind:
1) Will they, the hardworking ones make it, if yes, how many will make it? And then how many will not make it among these hardworking ones due to other karmic factors like suddenly becoming very ill, senile or returning to bad ways due to ripening of bad karma?
2) And then for those who are half-serious or not serious at all, how long will it take for most of them to gain complete liberation from samsaric existence, before or after the period of true Dharma-Ending has come?
I do not belong to the Jodo Shinshu practise or any Japanese Pureland practice. I follow mainly Master Chin Kung and Master Fa Xuan (上法下宣）'s Pureland practices.
What your Taiwanese teacher says is completely right, but does every Buddhist know what amount of blessings one needs to accumulate in just one lifetime to gain rebirth into inner palace of Tusita Heaven to listen to Maitreya Bodhisattva's preaching of dharmma in person?
I think not many Buddhists know about the criteria to enter just the outer palace of Tusita Heaven, let alone the inner palace.
I too do not see any contradiction between self-power and other-power practice. But I am only concerned about what is really most relevant, most easy and fast for all masses to learn about as a matter of interest or for serious cultivation.
You can read works from ancient Amitabha Pureland practitioners, Master Yin Kuang from Post Qing or Master Oh Yi from Qing dynasty.
Here is a link introducing the 13th patriachs of Pureland practice:
http://www.ammituofo.com/13patriarchs.php
The qn of how many will make it... it's said that once you have even made a vow or wish to attain Buddhahood, you are on an irrevirsible path to Buddhahood (I think 3 aeons), even if you were to make a mistake and 'slide' for a period of time.
You may recall even Devadatta received prediction that he will attain Pratyekabuddhahood after his period of suffering in Avici hell.
Anyway I do think pure land teachings are important in this day and age.
-
Originally posted by An Eternal Now:
Note: My reply to Despondent is in the previous page.
'Sexual misconduct' refers to (according to Abhidharmakosha)...
Wrong partner-- a married person, a minor, someone in a relationship, an incompetent.
Wrong time -- day time
Wrong place -- in public, in shrine, etc.
Wrong orifice -- oral, anal.So pre-marital sex is ok?
-
Originally posted by despondent:
well, as a christian(protestant not catholic), i am taught tat promoting racial harmony is unbiblical n i do subscribe to tis teaching. of cuz tis doesnt mean condemning other religions n speaking against them blatantly...however, for issues like condoning the belief tat all ways can lead to heaven is clearly unbiblical. respecting other religions is fine so long i dun go to the pt of bowing or kneeling b4 the deities/gods of other religions.
the reason y i ask so many qns is cos i have always been keen to noe abt different religions. plus i am sick n tired of self-proclaimed buddhists who tink they r true buddhists when they r actually following practices of other religions, mainly taoism or superstitions...tis include forbidding their children from going to church or following other religions...
oh yes, one more qn...tis teaching abt having a son to "song zhong"...is it buddhism? cos one reason y parents forbid male children from following other religions is cos they may have no son to "song Zhong" for them when they die...
I'm saying only when you choose to after you have truly understood Buddhism. But whatever it is, it is your personal choice, and I have no wish to comment further on it.
"Song zhong" is both an Asian and mainly Chinese tradition. It is also a proper way of showing filial piety, showing gratitude for your parent's love for you.
Let me ask you this way: Would you allow your children to believe in another religion? If your only one son/daughter chooses to believe in another religion right now or later in life, would you worry about how your funeral rites would be handled?
Would you worry how you would be comforted or taken care of when sick?
I can see that you are frustrated with such parents because they are preventing their children from believing in Christianity, but if their children chooses another religion like Islam, would you be equally concerned?
If you are, what would you do? Would you continue to blame the parents, forcing them to change their views and ways?
When it comes to religion, it is not something every external party can do to help, if yes, not much. The outsider has to know where and when to toe the line.
True Buddhist parents would indeed have no problems with their children believing in other religions. That much I can say and believe in, no matter when and where.
-
Originally posted by An Eternal Now:
All these are yuan, no right and wrong. Perhaps a particular teaching suits the people at that time. As long as it suits the sentient beings, it is of help. As my master said this is also the wisdom of the patriarches.
The thing is that you can cultivate the merits to gain enlightenment. If you have noticed there was one post that I posted before many months back... where Thusness has been asking me to do a few things, and I asked him why don't you do it (as I thought it was more appropriate)? He changed into a serious tone and told me simply that I do not have sufficient merits for enlightenment. So I suddenly realised all along he was trying to (as I understand it) help me accumulate merits.
And then some months back I had some minor meditative experience... he asked me do you know why you had such experience? He then told me it was due to the ripening of certain merits I have accumulated the last time he told me to do something.
So while we are still pre-bhumi practitioners, we are on the path of accumulation, the first stage. Which means the accumulation of wisdom and merits. According to Tibetan teachings the first stage is the path of accumulation, before we can reach the path of juncture, path of seeing, and path of non-meditation.
The qn of how many will make it... it's said that once you have even made a vow or wish to attain Buddhahood, you are on an irrevirsible path to Buddhahood (I think 3 aeons), even if you were to make a mistake and 'slide' for a period of time.
You may recall even Devadatta received prediction that he will attain Pratyekabuddhahood after his period of suffering in Avici hell.
Anyway I do think pure land teachings are important in this day and age.
Not just 3 aeons, it's 3 great asam-kheya kalpas. And if you fall into 3 evil realms, it's gonna be a very long time.
Don't mention hell for the moment, just talk about the hungry ghosts realm. A rebirth there guarantees you a very long lifespan. Long enough for you to feel as if you are in hell for you constantly feel hungry and thirsty and whatever comes near your mouth burns instantly into ashes.
Why choose to take the super long path, when a chance to gain liberation in one lifetime is before us?
I seriously don't think anyone of us here wants to follow in the path of Devadatta. The statement come from the Lotus Sutra and it does gives hope and reassurance, as it is from Buddha himself. Nevertheless, it is the wish of all Buddhas that all sentient beings achieve complete liberation as quickly as possible.
According to Master Chin Kung or some verses in scriptures, even the most shallow level of hell is quite unconceivable in degree and length of period of suffering.
I remember an analogy by the Buddha towards Venerable Ananda: "If an arrow shoots into your chest, how painful do you feel?"
"Very painful indeed."
"Hellish suffering is equivalent to thousand arrows shooting into your chest at the same time, Ananda."
The above example refers only to hell sufferings after death. What about while we are alive? Is there no hell on earth? There is. Famine, drought, earthquakes, tsunamis and so on..
If you think these are very serious, wait till you suffer in the most shallow of hells after death, it's almost unspeakable...
-
Originally posted by An Eternal Now:
Suffering ceases when wisdom on the true nature of reality unfolds.
Wrong, as suffering is part and parcel of true nature, it'll never end. -
Originally posted by Herzog_Zwei:
Wrong, as suffering is part and parcel of true nature, it'll never end.It is part and parcel of the life of an ignorant sentient being who is stucked in wrong views, not one who has realised the nature of reality (emptiness of all phenomena).
-
Originally posted by Spnw07:
So pre-marital sex is ok?
From my understanding sex that does not break the precepts is sex between two faithful partners. Means, faithful, serious partners and not casual sex partners or extramarital affairs and so on.
Marriage is not spoken much by the Buddha, mainly because it is a formality that is intrinsically linked to cultures and traditions which differs from places to places. Maybe a particular culture don't even require marriage? What Buddha is more concerned is whether sexual activities is strictly between faithful partners and not 'anyhow anyhow'.
Of course, there are other areas of consideration that falls under conventional wisdom -- such as, you are ready to raise a family? Whether you are married or not, if you are still studying, or whatsoever, it is best to avoid circumstances that end up in pregnancies. It is a really bad karma to have to abort a baby -- abortion is killing.
-
Originally posted by despondent:
well, as a christian(protestant not catholic), i am taught tat promoting racial harmony is unbiblical n i do subscribe to tis teaching. of cuz tis doesnt mean condemning other religions n speaking against them blatantly...however, for issues like condoning the belief tat all ways can lead to heaven is clearly unbiblical. respecting other religions is fine so long i dun go to the pt of bowing or kneeling b4 the deities/gods of other religions.
I think you misunderstood what 'racial harmony' means. It simply means that races co exist peacefully and are harmonious with each other. It does not mean accepting the other religions' views. No religions really accept the other religions' views fully.
-
Originally posted by Spnw07:
Not just 3 aeons, it's 3 great asam-kheya kalpas. And if you fall into 3 evil realms, it's gonna be a very long time.
Don't mention hell for the moment, just talk about the hungry ghosts realm. A rebirth there guarantees you a very long lifespan. Long enough for you to feel as if you are in hell for you constantly feel hungry and thirsty and whatever comes near your mouth burns instantly into ashes.
Why choose to take the super long path, when a chance to gain liberation in one lifetime is before us?
I seriously don't think anyone of us here wants to follow in the path of Devadatta. The statement come from the Lotus Sutra and it does gives hope and reassurance, as it is from Buddha himself. Nevertheless, it is the wish of all Buddhas that all sentient beings achieve complete liberation as quickly as possible.
According to Master Chin Kung or some verses in scriptures, even the most shallow level of hell is quite unconceivable in degree and length of period of suffering.
I remember an analogy by the Buddha towards Venerable Ananda: "If an arrow shoots into your chest, how painful do you feel?"
"Very painful indeed."
"Hellish suffering is equivalent to thousand arrows shooting into your chest at the same time, Ananda."
The above example refers only to hell sufferings after death. What about while we are alive? Is there no hell on earth? There is. Famine, drought, earthquakes, tsunamis and so on..
If you think these are very serious, wait till you suffer in the most shallow of hells after death, it's almost unspeakable...
No matter what path you take, you will still have to practice to attain Buddhahood. And it depends on how you practice -- if you do evil, of course you end up in hell. But not every practitioner will do evil such as Devadatta.
Of course, being reborn in pure land is much better than to be reborn in hell. As my dharma teacher said it depends on one's capacity also, if a person is dying and is not enlightened or liberated, it is best to ask him to chant Amitabha and seek rebirth in pure land. If that person's practice is already there, my dharma teacher wld simply remind him/her of the dharma and chant heart sutra mantra for him. He wld be liberated into clear light at the time of death.
Also... I do not think going to pure land means you no longer need to practice. Pure land simply provides the favourable conditions for you. If you did not attain enlightenment while you are still living, you will still have to practice for a very long time in pure land before the lotus flower opens and you meet Amitabha and realise the unborn. Those who realised the unborn in this lifetime may not need to go through this period of time, and immediately see Amitabha, or simply enter into Ji Guang Jing Tu immediately after death and not having a 7th consciousness or 'zhong yin sheng'.
Another thing is that to even be reborn in pure land, we still have to practice to gain the conditions to be reborn in pure land.
http://www.jenchen.org.sg/vol7no2e.htm
9. Besides chanting Amitabha Buddha, what else should one practise?
Practitioners of the method of chanting the Buddha's name not only recite "Amitabha Buddha", but in addition should also cultivate merits. It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. For instance, when we have practised and perfected the Six Parameters (1. Observing the Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5. Meditation, and 6. Wisdom), then to be reborn in the Western Pure Land is a simple matter. If you have accomplished a mind that is as pure as the Amitabha Buddha's, then there is no necessity for Amitabha Buddha to come and guide you to the Western Pure Land. At that time you are already a great Bodhisattva. Not only can a great Bodhisattva go the Western Pure Land; he can go to any pure land as he pleases. -
In a pond,there is alot of fishes.If you throw a piece of bread into the pond,you will get this kind of respond.
-
Originally posted by Canihelpyou02:
In a pond,there is alot of fishes.If you throw a piece of bread into the pond,you will get this kind of respond.
You don't know how to enjoy.
In a pond,
Lots of fishes.
Bread thrown,
Crumbs float.
Marvelously clear! -
Originally posted by An Eternal Now:
No matter what path you take, you will still have to practice to attain Buddhahood. And it depends on how you practice -- if you do evil, of course you end up in hell. But not every practitioner will do evil such as Devadatta.
Of course, being reborn in pure land is much better than to be reborn in hell. As my dharma teacher said it depends on one's capacity also, if a person is dying and is not enlightened or liberated, it is best to ask him to chant Amitabha and seek rebirth in pure land. If that person's practice is already there, my dharma teacher wld simply remind him/her of the dharma and chant heart sutra mantra for him. He wld be liberated into clear light at the time of death.
Also... I do not think going to pure land means you no longer need to practice. Pure land simply provides the favourable conditions for you. If you did not attain enlightenment while you are still living, you will still have to practice for a very long time in pure land before the lotus flower opens and you meet Amitabha and realise the unborn. Those who realised the unborn in this lifetime may not need to go through this period of time, and immediately see Amitabha, or simply enter into Ji Guang Jing Tu immediately after death and not having a 7th consciousness or 'zhong yin sheng'.
Another thing is that to even be reborn in pure land, we still have to practice to gain the conditions to be reborn in pure land.
http://www.jenchen.org.sg/vol7no2e.htm
9. Besides chanting Amitabha Buddha, what else should one practise?
Practitioners of the method of chanting the Buddha's name not only recite "Amitabha Buddha", but in addition should also cultivate merits. It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. For instance, when we have practised and perfected the Six Parameters (1. Observing the Precepts, 2. Endurance, 3. Giving, 4. Zeal and Progress, 5. Meditation, and 6. Wisdom), then to be reborn in the Western Pure Land is a simple matter. If you have accomplished a mind that is as pure as the Amitabha Buddha's, then there is no necessity for Amitabha Buddha to come and guide you to the Western Pure Land. At that time you are already a great Bodhisattva. Not only can a great Bodhisattva go the Western Pure Land; he can go to any pure land as he pleases.I have not said anything about not practising. But the way of practising need not be say, if I keep on failing on contemplative meditation of thoughts or understanding non-duality, etc, I should give up, for Buddhism is too hard for me.
I can see that your teacher is mainly a Zen master. So I understand how you come to see things in a different way.
Anybody who succeeds in being reborn in Amitabha's Pureland, be it at the borders, with or without attaining enlightment in one's lifetime, the biggest 'reward ' is that you are totally free from samsaric existence already.
The only time when you need to be in the six realms of existence is when you feel you are ready in terms of wisdom and compassion to fulfill your Bodhisattva vows.
It is actually not that important how long one takes to come out from the lotus flower to meet the Buddha.
Remember, everyone who is born in the Pureland has unlimited lifespan. Time hardly matters there, what level of cultivation you can attain there at what time is immaterial too. Cos eventually it is mentioned in the Amitabha sutra that anyone who is reborn in Amitabha's Pureland will be able to become a non-regressive Bodhisattva in a much shorter time than in other Buddha's Purelands.
Hence, Amitabha Buddha's Pureland is eternally praised and exalted by all Buddhas of all ten directions and from all time periods.
-
Originally posted by Spnw07:
I have not said anything about not practising. But the way of practising need not be say, if I keep on failing on contemplative meditation of thoughts or understanding non-duality, etc, I should give up, for Buddhism is too hard for me.
I can see that your teacher is mainly a Zen master. So I understand how you come to see things in a different way.
Anybody who succeeds in being reborn in Amitabha's Pureland, be it at the borders, with or without attaining enlightment in one's lifetime, the biggest 'reward ' is that you are totally free from samsaric existence already.
The only time when you need to be in the six realms of existence is when you feel you are ready in terms of wisdom and compassion to fulfill your Bodhisattva vows.
It is actually not that important how long one takes to come out from the lotus flower to meet the Buddha.
Remember, everyone who is born in the Pureland has unlimited lifespan. Time hardly matters there, what level of cultivation you can attain there at what time is immaterial too. Cos eventually it is mentioned in the Amitabha sutra that anyone who is reborn in Amitabha's Pureland will be able to become a non-regressive Bodhisattva in a much shorter time than in other Buddha's Purelands.
Hence, Amitabha Buddha's Pureland is eternally praised and exalted by all Buddhas of all ten directions and from all time periods.
Actually, my Master said before when asked if he should practice self-power or other-power. He told him try self-power, if cannot then other-power. Of course it also depends on the person's 'yuan'.
And of course if you are going to die and you are not enlightened, the wisest thing is to seek rebirth in pure land. My dharma teacher in Singapore asks her mother to do pure land practice and chanting to seek rebirth in pure land, her mother is already very old. She did not ask her to do meditation etc. I do not think 'self power' suits her mother, so it depends on the person's 'yuan'. If you ask the old ah mah to gain liberation or do meditation or study the dharma, they may not quite 'click' with it. But if you tell them to chant daily, they may chant happily.
BTW my master is not a Zen master... but neither is he a non-Zen master. He holds lineage in Linji Ch'an/Zen under Zen Master Dongchu (who is also the master of Ven Sheng Yen). He also follows another Mahayana master prior to moving to Taiwan, who to my understand focuses more on pure land.
My Master personally taught pure land when he first started teaching. It is only due to the growing conditions in the West that he feels teaching 'ren cheng buddhism' will be of great benefit there.
As for Ren Cheng itself, it is 'fei chan fei jing' (neither zen nor pure land), 'ji chan ji jing' (yet both zen and pure land), 'xian mi shuang xiu' (practices both silent/esoteric and exoteric, but the 'esoteric' here doesn't mean vajrayana), 'xing jie xiang yin' (practice and understanding converges).
My master himself has personally led many ju shi to rebirth in pure land... it's say those who die with a high monk around who can guide the dying person may have more chances to be reborn in pure land, I think this is true. It's said all those who died with my master around all got reborn in pure land, except a few who due to unfortunate circumstances such as being distracted and mesmerised by the devas, unfortunately got led to the heaven realm instead. Of course to have such a person to guide one at the time of death is also not very easy to come by and requires one's fu bao/blessings. And also... It is stated in the Amitabha Sutra that rebirth in the Western Pure Land is not possible via conditions that are lacking in virtuous roots, blessings and merits. So even though it is the 'easy path' it does not mean rebirth in pure land is that simple. We still have to practice.