Where do you go after death?
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In Christianity after death people choose between heaven and hell.
What about Buddhism? Can anyone explain on this.
Thanks again -
if u gd, and enlighten, u go somewhere call "ji(2) le(4) shi(4) jie(4)..Originally posted by mythies:In Christianity after death people choose between heaven and hell.
What about Buddhism? Can anyone explain on this.
Thanks again
if u gd bad got a little bad, u come back be human
if u nt gd but got little gd, u be animal/insects ir wadever
if u damn bad, u become homeless ghost/ go hell -
i really wonder where did you get those information from......Originally posted by blahshit:if u gd, and enlighten, u go somewhere call "ji(2) le(4) shi(4) jie(4)..
if u gd bad got a little bad, u come back be human
if u nt gd but got little gd, u be animal/insects ir wadever
if u damn bad, u become homeless ghost/ go hell -
haha.. my dad is a buddist la..Originally posted by allentyb:i really wonder where did you get those information from......
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i don't know what to believe....Originally posted by blahshit:haha.. my dad is a buddist la..
no comment on that.... -
Read a book "tibetan life and death book" and it say immediate rebirth after max of 49 days
And also says the path to rebirth is actually chosen by yourself due to what you did while alive
Mine is the picture version
expensive... -
ok lo.. u say i lying..Originally posted by allentyb:i don't know what to believe....
no comment on that....
MOMMY!! -
i am not saying you are lyingOriginally posted by blahshit:ok lo.. u say i lying..
MOMMY!!
just that i don't know what to believe, man
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HAHA..Originally posted by allentyb:i am not saying you are lying
just that i don't know what to believe, man
aiya. i joking onli la... hahahhaa.. i not serious 1 la.. hahha... -
ya lo.. the highlighted part i think correct.. like how u perform while u alive then when u die they grade u upoon my previous reply(not 100% correct cause some i forget.. lol)Originally posted by maggot:Read a book "tibetan life and death book" and it say immediate rebirth after max of 49 days
And also says the path to rebirth is actually chosen by yourself due to what you did while alive
Mine is the picture version expensive... -
hey all , From the Buddhism point of view
our existence in this body is part of a cycles that continues on and on
until we liberate from our delusion
once liberate from delusion ,we no longer reborn in 6 realms of existence and
towards Nirvana ,the path to Buddhahood
in the immediate stage of our next existence ,it is often the deeds we do in our this life ,plus our last thought during the deathbed that determine our next life
bardo ,which is the state of consciousness impermanence , lasted 49 days
and that is the time if we work hard , and seek refuge to the wrathful image looking Bodhisattva ,we will then be liberated
however , bardo will not be discussed as one need to have good realisation and must gone thru the proper initiation to discuss
Interested please read the Tibetan Book of the Dying and living
by Sogyal Rinpoche -
ji le shi jie is western Paradise ,it is land of Amitabha Buddha for all who believe and have Deep Faith in
Amitabha Buddha
who is the embodiment of Universal Equality
So recite Sincerely 840 000 000 times Name of Namo Amitabha
or A mi tuo fo -
Bar doOriginally posted by bohiruci:bardo ,which is the state of consciousness impermanence , lasted 49 days
and that is the time if we work hard , and seek refuge to the wrathful image looking Bodhisattva ,we will then be liberated
however , bardo will not be discussed as one need to have good realisation and must gone thru the proper initiation to discuss
Interested please read the Tibetan Book of the Dying and living
by Sogyal Rinpoche
My book version is author by "lian hua sheng da shi" inclusive of a lot of old pictures from tibet
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They don't grade youOriginally posted by blahshit:ya lo.. the highlighted part i think correct.. like how u perform while u alive then when u die they grade u upoon my previous reply(not 100% correct cause some i forget.. lol)
It's when the karma effects take place when the person is in bardo
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Source: All About Buddhism ~ For Non-Buddhists and BuddhistsOriginally posted by mythies:In Christianity after death people choose between heaven and hell.
What about Buddhism? Can anyone explain on this.
Thanks againOriginally posted by An Eternal Now:
(continued from above)
In Buddhism, it is taught that there are various realms, spheres or dimensions of existence. There are thirty-one planes of existence listed, but for our purposes, we are going to utilize a simpler scheme which enumerates six realms of existence. In general, the six realms may be divided into two groups, one of which is relatively fortunate and the other relatively miserable. The first group includes three of the six realms and they are the realm of the gods, the realm of the demigods and the realm of human beings. Rebirth in these fortunate realms is the result of wholesome karma. The second group includes the three realms that are considered relatively miserable. They are sometimes called the realms of woe, and they are the realm of animals, the realm of hungry ghosts and the realm of hell beings. Rebirth in these states of woe is the result of unwholesome karma.
Let us look at each of these realms individually and starting from the realm at the bottom, let us look at the realm of the hell beings (Niraya). There are various hells in Buddhism, and they are principally eight hot hells and eight cold hells. In the hells, beings suffer incalculable and inexpressible pain. It is said that the suffering experienced as a result of being pierced by three hundred spears in a single day in this life is only a minute fraction of the suffering experienced in hell. The cause of rebirth in hell is continuous, habitual violent actions - habitual killing, cruelty and so forth, actions that are borne of ill-will. Beings born in the hells suffer the pain of hell until their unwholesome karma is exhausted. This is important because we must note that in Buddhism no one suffers eternal damnation. When their unwholesome karma is exhausted, beings in hell are reborn in a more fortunate realm of existence.
The next realm is the realm of the hungry ghosts (Pretas). Beings in this realm suffer chiefly from hunger and thirst, and from heat and cold. They are completely bereft of the objects of their desire. It is said that when the hungry ghosts perceive a mountain of rice or a river of fresh water, and rush towards that vision, they find the mountain of rice is only a heap of pebbles, and the river of fresh water only a ribbon of blue slate. Similarly, it is said that in the summer even the moon is hot, while in the winter even the sun is cold for them. The foremost cause of rebirth as a hungry ghost is avarice and miserliness borne of greed. As with the hells, the beings in this realm are not condemned to eternal existence in the form of hungry ghosts, for when their unwholesome karma is exhausted, they will be reborn in a higher realm.
In the next realm which is the realm of animals (Tiryak), the living beings suffer from a variety of unhappy circumstances. They suffer from the fear and pain that is the result of constantly killing and eating one another. They suffer from the depredations of man who kills them for food or for their hides, horns or teeth. Even if they are not killed, domestic animals are forced to work for man and are driven on by hooks and whips. All these are a source of suffering. The principal cause of rebirth as an animal is ignorance. In other words, the blind, heedless pursuit of oneÂ’s animal-like desires, the preoccupation with eating, sleeping and sexual desire, and the disregard of developing oneÂ’s mind to the practice of virtue and so forth lead one to be reborn as an animal.
Now when I say for instance that habitual killing is the cause of rebirth in the hells, or that greed is the cause of rebirth in the realm of the hungry ghosts, or that ignorance is the cause of rebirth in the realm of animals, it does not mean that a specific hateful, greedy or ignorant action will result in rebirth amongst the appropriate class of beings - the hells, the realms of hungry ghosts or the realm of animals. What it does mean is that there is a relationship between hatred and rebirth in the hells, and between greed and rebirth in the realm of hungry ghosts, and between ignorance and rebirth in the realm of the animals. If unimpeded, if unbalanced by other virtuous actions, such actions if habitual are likely to result in rebirth in these three states of woe.
I am going to skip the realm of human beings for the moment and go on to the realm of demigods (Asuras). The Asuras are more powerful physically and are more intelligent mentally than human beings. Yet they suffer because of jealousy and conflict. Mythologically, it is said that the Asuras and the gods share a celestial tree. While the gods enjoy the fruits of this celestial tree, the Asuras are custodians of the roots of the tree. The Asuras are envious of the gods and constantly attempt to take the fruits of the tree from the gods. As a result of this, they fight with the gods, and are defeated by the gods and suffer greatly as a consequence. Because of this constant jealousy, envy and conflict, existence amongst the Asuras is unhappy and unfortunate. As with the other realms, there is a cause of rebirth amongst the demigods. On the positive side, the cause is generosity. On the negative side, the causes are anger, envy and jealousy.
The sixth realm, the realm of the gods (Devas) is the happiest amongst the six realms. As a result of having done wholesome actions, of having observed the moral precepts and having practised meditation, living beings are reborn amongst the gods where they enjoy sensual pleasure or spiritual pleasure, or tranquillity depending upon the level within the realm of the gods in which they are born. Nonetheless, the realm of the gods is not to be desired because the happiness of the gods is impermanent. No matter how much they may enjoy their existence as a god, when the force of their karma is exhausted, when the merits of their good conduct and the power of their experience in meditation are exhausted, the gods fall from heaven and are reborn in another realm. At this moment, at the moment of their death, it is said that the gods suffer even more mental anguish than the physical pain suffered by beings in the other realms. The negative factor associated with birth in the realm of the gods is pride.
So here, as you can see, we have an affliction or defilement associated with the five realms - hell beings, hungry ghosts, animals, demigods and the gods, and they are ill-will, desire, ignorance, jealousy and pride. Birth in any of these five realms is undesirable. Birth in the three lower realms is undesirable for obvious reasons, because of the intense suffering and because of the total ignorance of the beings who inhabit these realms. Even rebirth in the realms of the demigods and the gods too is undesirable. This is because, although one experiences a certain degree of happiness and power, existence amongst the demigods and gods is impermanent. Besides, because of the distractions and pleasures in these realms, beings there never think of looking for a way out of the cycle of birth and death. This is why it is said that of the six realms, the most fortunate, opportune and favored is the human realm. This is why I have left the human realm to the last. -
(continued from previous reply)
Note: This is only partially copied. Please refer to original thread 'All About Buddhism ~ For Non-Buddhists and Buddhists' for more informationThe human realm (Manushya) is the most favoured of the six realms because as a human being one has the motivation and the opportunity to practise the Dharma and to achieve enlightenment. One has this motivation and opportunity because the conditions conducive to practising the path are present. In the human realm, one experiences both happiness and suffering. The suffering in this realm, though terrible, is not so great as the suffering in the three realms of woe. The pleasure and happiness experienced in the human realm is not so great as the pleasure and happiness experienced in the heavens. As a result, human beings are neither blinded by the intense happiness experienced by the beings in the heavens, nor distracted by the unbearable suffering that beings in the hells experience. Again, unlike the animals, human beings possess sufficient intelligence to recognize the necessity to look for a means to achieve the total end of suffering.
Human birth is difficult to gain from a number of points of view. First of all, it is difficult to gain from the point of view of its cause. Good conduct is the foremost cause of rebirth as a human being, but how rare is truly good conduct. Again, human birth is difficult to gain from the point of view of number, for human beings are only a small fraction of the living beings who inhabit the six realms. Moreover it is not enough simply to be born as a human being because there are countless human beings who do not have the opportunity to practise the Dharma. It is therefore not only necessary to be born as a human being, it is also necessary to have the opportunity to practise the Dharma, to develop oneÂ’s qualities of morality, mental development and wisdom.
The Buddha spoke about the rarity and the precious nature of opportune birth amongst human beings. He used a simile to illustrate this point. Suppose the whole world were a vast ocean, and on the surface of this ocean there were a yoke floating about, blown about by the wind, and suppose at the bottom of the ocean there lived a blind tortoise which came to the surface of the ocean once every hundred years. Just as difficult as it would be for that tortoise to place its neck through the opening in that yoke floating about in the ocean, just so difficult is it to attain opportune birth as a human being. Elsewhere, it is said that just as if one were to throw a handful of dried peas against a stone wall, and just as if one of these peas were to stick in a crack in the wall, so to be born as a human being with the opportunity to practise the Dharma is similarly difficult.
It is foolish to waste human existence along with the conducive conditions that we enjoy in free societies, the opportunity that we have to practise the Dharma. It is extremely important that having this opportunity we make use of it. If we fail to practise the Dharma in this life, there is no way of knowing where in the six realms we will be reborn, and when we shall have such a chance again. We must strive to free ourselves from the cycle of rebirth because failing to do so means that we will continue to circle endlessly amongst these six realms of existence. When the karma, wholesome or unwholesome, that causes us to be born in any of the six realms is exhausted, rebirth will occur, and we will find ourselves again in another realm. In fact, it is said that all of us have circled in the these six realms since beginningless time, that if all the skeletons that we have had in our various lives were heaped up, the pile would exceed the height of Mount Sumeru. If all the mothersÂ’ milk that we have drunk throughout our countless existences were collected, the amount would exceed the amount of water in all the oceans. So now that we have the opportunity to practise the Dharma, we must do so without delay.
In recent years, there has been a tendency to interpret the six realms in psychological terms. Some teachers have suggested that the experience of the six realms is available to us in this very life. Undoubtedly, this is true so far as it goes. Those men and women who find themselves in prisons, tortured, killed, and so forth are undoubtedly experiencing a situation similar to that of the hell beings. Similarly, those who are miserly and avaricious experience a state of mind similar to that of the hungry ghosts. And those who are animal-like experience a state of mind similar to that of the animals. Those who are quarrelsome, powerful and jealous experience a state of mind similar to that of the Asuras. Those who are proud, tranquil, serene and exalted experience a state of mind similar to that of the gods. Yet, while it is undoubtedly true that the experience of the six realms is to some extent available to us in this human existence, I think it would be a mistake to assume or to believe that the six realms of existence do not have a reality which is as real as our human experience. The hells, the realm of the hungry ghosts, animals, demigods and gods are as real as our human realm. We will recall that mind is the creator of all mental states. Actions done with a pure mind motivated by generosity, love and so forth result in happy mental states or states of existence like the human realm and the realm of the gods. But actions done with an impure mind affected by greed, ill-will and so forth result in unhappy lives like those of the hungry ghosts and hell beings.
Finally, I would like to distinguish rebirth from transmigration. You may have noticed that in Buddhism, we consistently speak of rebirth and not transmigration. This is because in Buddhism we do not believe in an abiding entity, in a substance that trans-migrates. We do not believe in a self that is reborn. This is why when we explain rebirth, we make use of examples which do not require the transmigration of an essence or a substance. For example, when a sprout is born from a seed, there is no substance that transmigrates. The seed and the sprout are not identical. Similarly, when we light one candle from another candle, no substance travels from one to the other, and yet the first is the cause of the second. When one billiard ball strikes another, there is a continuity, the energy and direction of the first ball is imparted to the second. It is the cause of the second billiard ball moving in a particular direction and at a particular speed. When we step twice into a river, it is not the same river and yet there is continuity, the continuity of cause and effect. So there is rebirth, but not transmigration. There is moral responsibility, but not an independent, permanent self. There is the continuity of cause and effect, but not permanence. I want to end with this point because we will be considering the example of the seed and the sprout, and the example of the flame in an oil lamp next week when we discuss dependent origination. And with the help of the teaching of dependent origination, we will understand better how dependent origination makes moral responsibility and notself compatible.Note: for more information about how Science and Buddhism are related and how rebirth can be proven, please refer to especially the article posted by concerned_man at Buddhism and Science article, as well as a Q&A on rebirth here: http://www.buddhanet.net/e-learning/qanda05.htm
Also for more information about the difference between transmigration/reincarnation and rebirth, please refer to neutral_onliner's topic: Is Rebirth NOT Reincarnation !
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An Eternal Now,thanks for the above (the long reply you wrote)
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First of all I must forgive for my lack of skill in writing resulting in extremely long posts and causing impatience among readers.. pls forgive meOriginally posted by blahshit:if u gd, and enlighten, u go somewhere call "ji(2) le(4) shi(4) jie(4)..
if u gd bad got a little bad, u come back be human
if u nt gd but got little gd, u be animal/insects ir wadever
if u damn bad, u become homeless ghost/ go hell
When someone (unenlightened) dies, his rebirth consciousness does not die. According to Mahayana and Vajrayana teachings, unless that person is enlightened and has transmuted his consciousness into Wisdom, otherwise his 7th consciousness, which is the consciousness of an illusory separate self or duality, will cause him to continue being attached to his self and then turn into an intermediate body (a.k.a Bardo) between death and rebirth. This intermediate body will last for 49 days, and each 7 days there will be a light manifesting as an opportunity for rebirth into the 6 realms. If the person is attached to his life or to anything, at the end of 49 days, he may not be reborn and will turn into a ghost.. which is very unfortunate (so let go of everything when you die!) Although such ghosts are not reborn in the ghost realm due to heavy bad karma, they are still very miserable due to attachment and inability to get reborn in the higher realms or the human realms. Of course, there are those whose bad karma is very heavy and gets reborn in the hungry ghost realm to undergo sufferings almost immediately after death... or even hell, if his karma is really that bad. Anyway regarding the Antarabhava (intermediate body), please read the article and the thread in my forum: The Intermediate Stage After Death (article)
First of all let me state that in Buddhism, rebirth in Heaven which is the most enjoyable, delightful place in Samsara is not the ultimate goal of a Buddhist. This is because even heavenly pleasures is limited and unsatisfactory, transient/impermanent. These devas (celestial beings) who exhausted their good karmas will eventually be reborn elsewhere according to their karma, possibly even in the 3 lower realms. Therefore rebirth in even the highest level of heaven, the heaven of neither perception nor non perception, is not a good place of refuge, it is unsafe. The entire cycle of rebirth within the 6 realms of samsara is full of sufferings... and as the first noble truth taught by the Buddha stated that Sufferings are an intrinsic part of life, or an unenlightened life. However, he also taught the causes of such sufferings, the remedy and the path that leads to the ending of all such sufferings, to the complete liberation from all sufferings right now even in this lifetime, and also to be liberated from the cycles of rebirth in samsara. A Buddha, Bodhisattva, Pratyekabuddha and Arhat is liberated from the cycle of rebirth within samsara (although Buddhas and Bodhisattvas return to samsara out of vows and compassion, though not due to karma and ignorance). The aim of a Buddhist is of course to become enlightened to his true nature, and then become liberated from the cycle of rebirth and from all samsaric sufferings. Now talking about Pure Land, what is the difference between Pure Land/Ji Le Shi Jie and heaven? They are very very different. Even though Pure Land is also a very blissful place (as the name Ji Le Shi Jie suggested), it is not just a place for people to 'relax, enjoy, and rest'. It is a place for one to cultivate the Dharma, to attain realisations of the ultimate truth of Reality, and eventually become a Buddha... under the guidance of Amitabha Buddha if you are referring to the Western Pure Land of Amitabha Buddha, or Medicine Buddha if you are referring to the Eastern Pure Land of Medicine Buddha, and the various Buddhas of uncountable other pure lands. Such pure lands are beyond the 6 realms of samsara, whereas, Heaven still belongs to the 6 realms of samsara. One who is reborn in pure land no longer takes rebirth in Samsara due to karma (returning out of vows and compassion as a Bodhisattva is a different story), whereas someone in Heaven will still eventually die and get reborn again.
Next, non enlightened people can also be reborn in Ji Le Shi Jie (Sukhavati, Amitabha Pure Land), but usually they reborn as lower grades (there are 9 grades of beings reborn in pure land. When one is born in Pure Land, one stays in a Lotus Flower which is closed... and one must stay there for an invariable period of time to practise the dharma and also repent, depending on which 'grade' he belongs to. Those of higher grades when they reborn in pure land immediately the flower opens, he sees Amitabha Buddha and he awakens to the Ultimate Truth of the Unborn/Birthlessness) (sutra says hua1 kai1 jian4 fo2 wu4 wu2 sheng1), and they will take up to 500 years before the flower opens and one sees Amitabha and realises Birthlessness/Unborn nature. For someone still unenlightened, when he dies, there is still 7th consciousness and an antarabhava, which is an intermediate body between death and rebirth. However, if he has the merits and conditions and has faith in Amitabha Buddha, Amitabha Buddha will be able to transfer his consciousness into Sukhavati.
Now, for an enlightened person, someone whose flower of wisdom opens for him, he meets his true self which is also known as the Innate Amitabha Nature (zi4 xing4 mi2 tuo2), and the truth of the Unborn/Birthlessness, at the time of death, his 7th consciousness dissolves into the mind of clear light, or in pure land terms, Ji Guang Jing Tu -- the pure abode of quiescence and light. For such a person, there is no antarabhava waiting for Amitabha to bring him to Pure Land, and therefore any notions that an enlightened person "goes to pure land" or "gets reborn in pure land" is incorrect. The correct way of describing this is No coming, No going... Empty yet Luminous. (For more info refer to Returning to the Quintessence of Buddha). This is equivalent to our Buddha Nature or the Dharmakaya, the ultimate Reality. Such a person may enter into the highest aspect of pure land even without the help of Amitabha transferring his consciousness to Sukhavati. Therefore, one who awakens to his true nature may immediately enter into Dharmakaya, or the Ji Guang Jing Tu aspect of pure land, but due to Bodhisattva vows would return to Samsara. Otherwise he would be a arhat, who enters into nirvana but has no vows to save sentient beings, or complete his training as a Bodhisattva and to attain Buddhahood. To side-track a bit, another thing I have not mentioned previously in this forum is that the reason why the true Ji Guang Jing Tu is classified in the sutras as belonging to practitioners of Mahayana and Buddhas is because although Arhats and Pratyekabuddhas have experienced his clear light nature, they still have subtle inclinations towards Nirvana dharma, subtle discriminations between nirvana and samsara, whereas a true Bodhisattva or Buddha does not grasp on nirvana dharma, they are liberated from both samsara and nirvana dharma. Arhats and Pratyekabuddhas attained complete liberation from samsara dharma but clings to the unmanifest, cessation state of the nirvana dharma. A practitioner of Mahayana does not remain in Nirvana even though he could, and returns to samsara out of compassionate vows to guide sentient beings.
This is not meant to be a sectarian statement but a mere clarification of the various classifications within Mahayana doctrines. -
(continued from previous post)
Back to topic.
Finally, another aspect is that of an awakened Bodhisattva or a Buddha is that they can visit any pure lands at will, not only Amitabha's Pure Land
Anyway Pure Land is not attained through accumulating good karma, but the causal conditions is pure karma. There's a difference. By merely doing good deeds, that does not ensure your rebirth in Amitabha's Pure Land. And you also have to have faith in Amitabha and one mindedly recite Amitabha's name to be reborn in Pure Land.
No prob.. not written by me, I merely quotedRebirth in the Pure Land is only possible through pure karma
The Pure Land School of Buddhism advocates that when people die, they bring with them the karma that they had committed to be reborn in the Western Pure Land. This led to a lively debate on the subject. Some people argued that it means that regardless of the virtuous or evil karma [1] that one has committed, a person only needs to wholeheartedly recite “Amitabha Budhha” to the extent that he resonates with the power of the Amitabha Buddha’s vow, then he will be reborn in the Western Pure Land.
On the other hand, others advocated that people must bring with them virtuous karma in order to be reborn in the Western Pure Land, but not when they bring evil karma. Yet, others advocated that a person cannot be reborn in the Western Pure Land as long as he has karma and rebirth in the Pure Land can occur only when all the karma have been eliminated.
In reality, all people will be reborn according to their karma. The kinds of karma and the corresponding realms of rebirth are as follows:
* Karma of extreme evil leads one to be reborn in the hell realm
* Karma of ignorance and foolishness lead one to be reborn in the animal realm
* Karma of superstition leads one to be reborn in the ghosts and deities realm
* Blessings of observing the Five Precepts lead one to be reborn in the human realm
* Blessings of performing the Ten Virtuous Deeds lead one to be reborn in the heaven realm
* Actions or karma from hatred, anger and fighting lead one to be reborn in the asura realm
These are called “rebirth according to one’s karma”.
To be reborn in the Western Pure Land requires pure karma. Besides the pure karma, rebirth in the Western Pure Land is not possible at all with whatever kinds of virtuous and evil karma. Therefore, there is no basis to speak of rebirth in the Western Pure Land and then returning to this Saha world to bear the retribution of the karma that they had committed. Only the Bodhisattava, with the power of his vow, can return to this Saha world.
Notes:
[1] karma: A deed or action (either positive or negative; intentional or unintentional) of our thoughts, speech or body and its consequences. These consequences may manifest immediately or at any time in the future. Positive karma will generate pleasant consequences and vice-versa.[/quote]
However, my Master also said regarding this topic that it is possible to change our karma into pure karma. It is said in the sutras that even though one is very sinful and has done many misdeeds can be reborn in pure land, so it is possible even for such person to change their karma. It is possible with many expedient means that Buddha provided... and my Master himself has successfully brought many people to be reborn in Pure Land (it is said that all those who died with my Master around gets reborn in Pure Land, while some others get reborn in heaven because they are enticed after seeing the celestial beings). And it is said that chanting Amitabha can purify aeons of karma (if I am wrong do correct me). Let's not forget that Angulimala can still attain enlightenment and nirvana after killing 999 people.
Other than that..Amitabha - what does it mean?
[quote]Originally posted by crofty:
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.
An Eternal Now,thanks for the above (the long reply you wrote) -
omg..a lot to read..takes timeOriginally posted by An Eternal Now:No prob.. not written by me, I merely quoted
I am off to bed -
Ok, the latest post is by meOriginally posted by crofty:omg..a lot to read..takes time
I am off to bed
Gd nite, take your time to read
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Related, one of my replies from My sincere apology if any offence taken
...Ultimately, through meditation and practise one will realise and experience/get in touch with one's primordial state of pure awareness, or one's Buddha Nature, which is like a clear bright mirror reflecting everything we experience in the world. This is just an analogy (and not a very good one since ultimately even the mirror is not a separate entity from its reflection, but rather it is a form of moment-to-moment 'participatory' awareness). It is also an all pervading presence of 'yourself' connected with the universe, so in this state of pure awareness there is actually no seperation between you and me or the universe, and everything is just spontaneous arising of this pure awareness, and we and all Buddhas are all one in a sense. The 'self' is merely an illusion, based on identification with the 5 skhandas, which is why the Buddha taught about no self. If we were to investigate, we will not find 'self' in the 5 skhandas (five aggregates), or our sensory experiences, or even in our thoughts, and therefore it would be meaningless to grasp on this fictitious idea, which is the root of all ignorance, afflictive emotions and sufferings. Through meditation one can also transcend this attachment through insights and awakening.
Reality has always been so (non dual) but due to the layer of illusion of separation, like the layer of dust covering the clear bright mirror and preventing us from seeing what's the reality of it all. Which is what the Buddha taught about 'purifying the mind' is all about -- clearing the dust, or attachment to dualistic, afflictive emotions (such as greed, hatred, jealousy, envy, etc) and ignorance, to reveal the reality underneath it. And this is what is special about Buddhism, as all 7 Buddhas Gatha says that the 7 Buddhas taught Buddhism as 'Avoiding all evil, Doing all that's good, and Purifying the Mind.' The third one, purifying the mind, sets Buddhism different from the other religions. At the time of death, if one can recognise the primordial clear light as one's true, original nature, one's 7th consciousness dissolves into this clear light and becomes liberated or enter into nirvana. Otherwise our Karma, along with the 7th Consciousness (consciousness of a seperate 'self' based on ignorance) will pull us back to undergo the endless cycles of rebirth in the world of suffering -- Samsara. Therefore to summarise, Buddhist meditation and practise has nothing to do with attaining any states of trance, but rather, it is a process of Awakening and Awareness...
To add.. not only attachment to afflictive emotions but also to incessant thinking, and dualistic notions and ideas of things due to ignorance (i.e not knowing the true nature/reality of all phenomena as emptiness) and illusions... which is also form of grasping, attachment. For example we grasp at appearances thinking that they truly exist even though all phenomena are empty of inherent existence.. as they are co-dependent arising and arise out of causes and conditions.. and are ever impermanent. Because of these illusions.. we suffer.. and cannot be liberated. We can start to purify our minds by practising mindful awareness... with mindfulness we will become more aware of the reality of ourselves, our thoughts and behaviors, and the reality of our thoughts and experiences (i.e emptiness, impermanence, the 3 dharma seals/4 seals, etc)... and with mindfulness we will also not become caught up and lost in appearances and thoughts, and eventually through practise and insights these thoughts and illusions will be self liberated as they arise and there will be an immediate awareness the moment they arise, and we will not become attracted and become lost in them, we will not be deceived by our minds, illusions of self and permanency, into attachment, seeking, or aversion....
The following is from: All About Buddhism ~ For Non-Buddhists and Buddhists
...What "circle" or "cycle of life and death" means in Buddhism, is that sentient beings are constantly being reborn in Samsara - the world of sufferings. They are always reborn again and again in the 6 realms of existence in samsara, according to their karma. Samsaric existence is full of pain and sufferings, even in the Human Existence we have to go through Birth, Ageing, Sickness and Death, and the eight distresses. But even if you are born in a royal family, or even in the celestial/heaven realms, samsaric pleasures are still disatisfactory because of its transiency/impermanence... and by attaching to these transient pleasures thinking they are real and truly existent, permanent, we create even more sufferings. We suffer as we do not know that all compounded phenomena are empty of inherent, permanent, separate existence... and that all arises out of conditions and are always transient. Therefore the Buddha taught that suffering and disatisfactoriness is a fundamental truth in life (i.e first noble truth), however he also teaches the cause of suffering and the solution (second, third, fourth noble truth), the path leading to the liberation from these sufferings.
Sentient beings cannot become liberated from samsara because they are tied down by the bondage of their ignorance and karmic propensities... due to an illusion of duality (means subject-object separation) or a false sense of self, sentient beings are constantly grasping on things and craving for samsaric pleasures and existence, thus undergoing never ending suffering. Not only are we being reborn lifetime are lifetime, we are constantly reborn moment after moment even in this very life. This is because of our illusion and attachment to our 'self' and our sentient thoughts (our identification and attachment to thoughts and things caused by ignorance), and the process of identification with a 'self' is continued without an ending until we attain insights and enlightenment. To gain these insights we have to practise the eightfold path in our lives.
So therefore in Buddhism, Buddha showed us the path leading to the complete ending of all sufferings, finding the abiding purity and bliss of Nirvana, to become liberated from the cycle of rebirth in Samsara. Buddha taught that the Buddhas of past and future all teach Buddhism as "avoid all evil, doing all good, and purifying the mind". Most religions only teach "avoid all evil and doing all good", but only Buddhism teaches about liberation and the purification of the mind. The problem with just "avoiding all evil and doing all good" is that as a result we accumulate a lot of good karma and avoid creating bad karma, meaning we can be reborn in the higher realms or even the celestial realms like the heavens, however we still cannot attain nirvana, we cannot be liberated from the cycle of samsara.. and our enjoyment in these higher realms are also limited and transient. Similarly as described just now even if our lives are very good, there is still bound to be unsatisfactoriness and sufferings.. if we cannot be liberated moment to moment. Therefore when we practise Buddhism, also we practise purification of the mind... through mindfulness we become aware of and disidentify from all our sentient thoughts, our habitual tendencies of the mind, the afflictive emotions and so on due to identification with a false sense of self, and the identification is also known as the false 'ego'. Our Buddha Nature is like a clear mirror, our pure awareness, which unfortunately is obscured from us because of a layer of dust, or mental defilements. Through Buddhism we clean the mirror of its defilements to reveal the clear bright mirror underneath. Therefore through practising Buddhism we gain insights into the nature of reality, the nature of our minds, our Buddha Nature, and through awakening from our delusions we find the nirvanic bliss of clarity and liberation from all sufferings in our lives...
Notes: Because I mentioned about Meditation, I must quickly state that meditation here is not restricted to sitting meditation. Meditation is not necessarily restricted in any particular forms. Mindful awareness can be practised throughout our daily lives -- whether sitting... walking... doing work... whatsoever. -
As the Buddha said: When the Mind is Pure, the Land is Pure
Here's a sharing, by Lama Surya Das:http://surya.org/wp/?p=11
Also regarding Enlightenment, enlightenment is not as rare as some people might think. There are lots of enlightened people today as I mentioned before, not only Buddhist masters and incarnated teachers, but also ordinary Buddhist practitioners. In fact in this forum alone.. there are several people who post here who are awakened.. so this shows that enlightenment and awakening is not an impossibility.
Pure Vision, Buddha Vision: Turning the Spotlight Inward
I have noticed that if I can change the frame, the picture always looks quite different. I wonder what new and high tech specs or special eyewear can provide us with Buddha Vision. And more importantly, as my wife would want to know: How do they look on me?!
How would Buddha see this is a good question to ask. Buddhism actually has some practices to help us see things through such a divine iye.
My favorite practice of this kind is called Pure Perceptions. Cultivating this kind of sacred outlook — dak-nang in Tibetan–helps us see the Buddha, the light, the divinity in everyone and everything, and to experience this very world we live in as a Buddha field, a Pure Land or paradise. Actually this isn’t just something we superimpose upon reality, like donning the proverbial rose-colored glasses; instead it’s more akin to seeing things as they actually are.
Pure perception or sacred outlook is something we can practice daily, and even moment to moment, as a way of cultivating BuddhaVision, a way which purifies and transforms our way of relating to everyone and everything. As the Buddha himself said, according to Zen Buddhist teaching: “When I was awakened, all were awakened, even the rocks and the trees.” We may hear about sacred vision or we may read about it in the sutras, in teaching tales or personal anecdotes; we may believe or we may wonder and doubt. Yet, we can each come to know that there really is a there right here, and sacred vision is accessible, even from just a brief visit. A genuine glimpse or spiritual epiphany can help.
An authentic awakening experience — a glimpse of Reality — can become our inner guide or pole star. Yet that infinite emptiness — the shining void mystics talk about, which is none other than the intrinsic Buddha-nature of one’s own heart and mind — is not the end of the path, but the beginning of the true path. There is no substitute for such an awakening experience — one that gives us a naked glimpse into there. This one experience alone can cut through and uproot many of the illusions and delusions we have about the nature of reality. Our awareness, understanding and perspective fundamentally shifts and we come to know pure vision, Buddha vision — just as we know the sun exists — firsthand, without needing to see it all of the time. We know it’s there from one glimpse. As the poet Kabir sang, “I glimpsed it for fifteen seconds and it made me a servant for life.” One glimpse of pure vision, sacred outlook, was enough to transform my life and my world.
Guru Padma Sambhava said, long ago: “Let go into the clear light, trust it, merge with it. It is your own true nature. It is home.”
I myself was once vouchsafed a sacred glimpse of this earth as an altar and all who walk upon it as gods and goddesses, dakas and dakinis. In fact, this pure vision was so strongly impressed upon my consciousness twenty-five years ago, that I can still see it in some way right now! Believing is seeing. It was spring in the Catskills, 1977. My guru the Gyalwa Karmapa was giving an empowerment and blessing of land for a new monastery to be built in Putnam County, New York. I’d come from my cabin on Woodstock’s Mount Guardian for the day–and what a day it was!
This was the first time that I was literally transported to another place, another plane, another reality entirely. His Holiness sat radiating infinite light, which both poured out of him and into me, and from me into him, at one and the same time, more powerful than a thundering waterfall. I was electrified, transformed and I was no more. The page had been turned, the binding consumed. When I returned, the chanting was winding down and everything fell back into place. Jamgon Rinpoche smiled knowingly, and all was well. I heard a voice in my head whisper: The Buddha of Infinite Light is not in the Western Pure Land; he is right here in the world. I knew my guru was that Buddha, and forever with me and within me. Infinite light was before my eyes for several days before I drifted back to my normal state of semi-consciousness. I was in this world but definitely not of it. This must be what Sakyamuni Buddha meant when he said, in the Diamond Sutra, that life is like a dream, a mirage, a sitcom. For things are not what they seem to be; nor are they otherwise.
I have learned, it’s easier to visit the Pure Lands than to live there. Although I can still see it before me, I find myself trying to return. Undoubtedly I am looking Upwards when I should be looking Inwards, seeing more deeply. What we seek, we are - it is all within! From that single glimpse, I know as Kabir knew. We are all Buddhas at heart–we simply have to recognize that fact. Turn the searchlight, the spotlight, Inward.
I can still hear the voice: This land where we stand is the Pure Land, this very body the body of Buddha! So turn the searchlight inward, catch a glimpse, and know. -
uranus
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Then you must be neither a man nor a womanOriginally posted by Eric Cartman:uranus