Concerns about Dharma-Ending Age
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This is partly in response to the article in this link:
http://www.buddhistchannel.tv/index.php?id=8,3198,0,0,1,0
Because Buddhist sutras constantly/consistently mention a bit or a lot about what happens during the Dharma-Ending age and also we can see more and more of those predictions appearing in different forms in our modern societies, I can't help but be burdened with a heavy heart.
Surely, Buddha's intention was not to demoralise us in any way. And I too agree and understand that the interpretation of the term Dharma-Ending age can be applied both individually and collectively; meaning when one Buddhist or many Buddhists give up on practising the dharmma when faced with difficulties of any kind, that's when Dharma-Ending age truly begins for him/her/them.
I have been struggling with my bad-temper, my dissatisfaction with people and life for a very long time. I want to change but another part of me tells me not to. It is driving me crazy, literally. For who really wants to suffer while they live and suffer for an even longer time in the three evil realms after death?
Repentance is very hard for me cos every time I try to do it, it feels as if something is blocking me from repenting sincerely. It feels as if I delight in deeds which are evil, but yet they don't seem evil to me.
Alright, I know I'm not making sense here at all and not being very constructive in posting about the above topic.
But I need to write this to get it off my chest...
It would help if I could get to read about the struggles of fellow Buddhists who have been through similar experiences or are still struggling with their inner evil self till this day. -
I agree with youOriginally posted by Spnw07:This is partly in response to the article in this link:
http://www.buddhistchannel.tv/index.php?id=8,3198,0,0,1,0
Because Buddhist sutras constantly/consistently mention a bit or a lot about what happens during the Dharma-Ending age and also we can see more and more of those predictions appearing in different forms in our modern societies, I can't help but be burdened with a heavy heart.
Surely, Buddha's intention was not to demoralise us in any way. And I too agree and understand that the interpretation of the term Dharma-Ending age can be applied both individually and collectively; meaning when one Buddhist or many Buddhists give up on practising the dharmma when faced with difficulties of any kind, that's when Dharma-Ending age truly begins for him/her/them.
I have been struggling with my bad-temper, my dissatisfaction with people and life for a very long time. I want to change but another part of me tells me not to. It is driving me crazy, literally. For who really wants to suffer while they live and suffer for an even longer time in the three evil realms after death?
Repentance is very hard for me cos every time I try to do it, it feels as if something is blocking me from repenting sincerely. It feels as if I delight in deeds which are evil, but yet they don't seem evil to me.
Alright, I know I'm not making sense here at all and not being very constructive in posting about the above topic.
But I need to write this to get it off my chest...
It would help if I could get to read about the struggles of fellow Buddhists who have been through similar experiences or are still struggling with their inner evil self till this day.
but infact dharma -ending age is caused by us ,not becos of the teaching say so
our technology have laxed our practise that we do not wish to progress -
Regarding dharma ending age:
(Master Shen Kai)
(right click on image, click Show Picture/View Image to see in full)
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From http://www.jenchen.org.sg/cultivat.htm (do read the other articles in this page they are all relevant)
Observe the mind to purify it
We are all human beings and we all have a mind. We are frequently ‘deceived’ by our minds. For an entire lifetime we are ‘deceived’ and ‘misled’ by our minds without ever realizing it! If the mind is good, then of course, it is all very well. Such a mind creates a good person; one can ascend to the heavens or one can perform a lot of virtuous deeds. What happens if the mind is evil and becomes defiled? It can drag us to become animals, ghosts and deities, or descend to hell. This is because our mind is not pure, and therefore the world becomes a sea of suffering. This suffering world of ours is called the "Saha World". It means having to endure and is also called the "World of enduring sufferings".
If we all purify our minds, then the world becomes a heaven. Everybody is very happy and there is no suffering. In learning and practising Buddhism, the most important thing is to purify our minds. When we can purify our minds, then naturally there will be happiness in our world.
To do that we have to observe the non-arising of the mind. This is called ‘contemplation of the mind’. When the mind is polluted, then we cleanse it with the dew of the Buddha. And when our minds have been purified, then they are the same as those of the Buddhas and Bodhisattvas. In this way, we will progress very quickly in our cultivation.
Observing the mind is very simple. It is like watching out for the mouse. Everybody dislike mice because they steal our food or they damage our clothings. An idiom describes this sentiment with the phrase, ‘When the mouse crosses the street everybody goes after it.’ Obviously mice are not welcomed and they have to be dealt with. One method of dealing with it, is the cat. At the sight of a mouse, the cat puts his paws firmly on the ground and fixes its steely eyes on the mouse. On seeing the cat, the mouse trembles with fear, not daring to make even the slightest movement. Treat your mind as if it were a mouse and your awareness as the cat. At every moment observe your mind, in the same way as the cat watching the mouse. The mouse wants to live and hardly has time to think of its own safety, let alone of stealing food. If we can observe our minds, then we will hardly have time enough to treasure our wisdom life, let alone think of committing evil deeds.
Therefore when we are learning and practising Buddhism, we need to learn to "contemplate the mind". In this way, we will very quickly be able to avoid all evils and do all that are good.
"Avoid all evils; do all that are good; purify oneÂ’s mind. These are the teachings of all Buddhas". Besides avoiding all evils and doing all that are good, we need to purify our thoughts. When our thoughts have been purified, then the mind is pure. The purpose of learning and practising Buddhism is to purify the human mind. If the minds of everyone in the family is pure, then our home is pure; if the minds of everyone in this society is pure, then our society is pure; if the minds of everyone in the country is pure, then our land is pure; if the entire human race in the world is pure, then our world is as happy as the Western Pure Land.
Our mind is like the stealthy mouse, ever watchful of a chance to creep out to commit evil deeds, and we are not even aware of that. I hope all of us will keep a cat to watch our minds, so that we can become Buddha quickly. -
You have to learn how to be aware and disidentify from your mind. I would like to send you some CDs if possible.Originally posted by Spnw07:I have been struggling with my bad-temper, my dissatisfaction with people and life for a very long time. I want to change but another part of me tells me not to. It is driving me crazy, literally. For who really wants to suffer while they live and suffer for an even longer time in the three evil realms after death?
Books like 'The Power of Now' by Eckhart Tolle is also good.. haven't mention that in some time. It is very helpful and practical. -
Originally posted by An Eternal Now:
I agree. However, to successfully rear a watchful cat in our mind (awareness), it takes a sustained gathering of at least the following conditions in my opinion:
From http://www.jenchen.org.sg/cultivat.htm (do read the other articles in this page they are all relevant)
[b]Observe the mind to purify it
We are all human beings and we all have a mind. We are frequently ‘deceived’ by our minds. For an entire lifetime we are ‘deceived’ and ‘misled’ by our minds without ever realizing it! If the mind is good, then of course, it is all very well. Such a mind creates a good person; one can ascend to the heavens or one can perform a lot of virtuous deeds. What happens if the mind is evil and becomes defiled? It can drag us to become animals, ghosts and deities, or descend to hell. This is because our mind is not pure, and therefore the world becomes a sea of suffering. This suffering world of ours is called the "Saha World". It means having to endure and is also called the "World of enduring sufferings".
If we all purify our minds, then the world becomes a heaven. Everybody is very happy and there is no suffering. In learning and practising Buddhism, the most important thing is to purify our minds. When we can purify our minds, then naturally there will be happiness in our world.
To do that we have to observe the non-arising of the mind. This is called ‘contemplation of the mind’. When the mind is polluted, then we cleanse it with the dew of the Buddha. And when our minds have been purified, then they are the same as those of the Buddhas and Bodhisattvas. In this way, we will progress very quickly in our cultivation.
Observing the mind is very simple. It is like watching out for the mouse. Everybody dislike mice because they steal our food or they damage our clothings. An idiom describes this sentiment with the phrase, ‘When the mouse crosses the street everybody goes after it.’ Obviously mice are not welcomed and they have to be dealt with. One method of dealing with it, is the cat. At the sight of a mouse, the cat puts his paws firmly on the ground and fixes its steely eyes on the mouse. On seeing the cat, the mouse trembles with fear, not daring to make even the slightest movement. Treat your mind as if it were a mouse and your awareness as the cat. At every moment observe your mind, in the same way as the cat watching the mouse. The mouse wants to live and hardly has time to think of its own safety, let alone of stealing food. If we can observe our minds, then we will hardly have time enough to treasure our wisdom life, let alone think of committing evil deeds.
Therefore when we are learning and practising Buddhism, we need to learn to "contemplate the mind". In this way, we will very quickly be able to avoid all evils and do all that are good.
"Avoid all evils; do all that are good; purify oneÂ’s mind. These are the teachings of all Buddhas". Besides avoiding all evils and doing all that are good, we need to purify our thoughts. When our thoughts have been purified, then the mind is pure. The purpose of learning and practising Buddhism is to purify the human mind. If the minds of everyone in the family is pure, then our home is pure; if the minds of everyone in this society is pure, then our society is pure; if the minds of everyone in the country is pure, then our land is pure; if the entire human race in the world is pure, then our world is as happy as the Western Pure Land.
Our mind is like the stealthy mouse, ever watchful of a chance to creep out to commit evil deeds, and we are not even aware of that. I hope all of us will keep a cat to watch our minds, so that we can become Buddha quickly.
[/b]
1) Must have at least some firm inner moral values prior to believing in any religion, in this case, Buddhism.
2) Must be clear as to what are the proper intentions or motivations to have or cultivate when doing good and avoiding evil.
3) If possible, avoid any work or activities that allows one to be exposed to a variety of evil influences.
How many can remain unmoved and uninfluenced when facing unhealthy or unwholesome things or people with various bad habits like smoking, drinking, gambling, viewing media which conjures sexual lust in people most of the time, if not for some, maybe even daily?
For the link I have posted above, it is mentioned that when humans become too deluded to accept any dharma truths, all Buddhas or Bodhisattvas will stop manifesting to teach us out of compassion cos we will commit even more serious bad karmma like slandering the Buddha's teachings.
If Buddhas or Bodhisattvas can't do anything to save humans of that time, (though very far away) from now much less any other person. And one of those seriously deluded humans could well be me if I don't succeed in going to heaven and live for 7 billion years till Maitreya Buddha is born or be reborn in Amitabha pureland in this lifetime.
It is this realisation that worries me greatly. -
I do understand what u are saying and it is normal , do not worry too much. What do u mean by dissatisfaction with pple and life ?Originally posted by Spnw07:This is partly in response to the article in this link:
http://www.buddhistchannel.tv/index.php?id=8,3198,0,0,1,0
Because Buddhist sutras constantly/consistently mention a bit or a lot about what happens during the Dharma-Ending age and also we can see more and more of those predictions appearing in different forms in our modern societies, I can't help but be burdened with a heavy heart.
Surely, Buddha's intention was not to demoralise us in any way. And I too agree and understand that the interpretation of the term Dharma-Ending age can be applied both individually and collectively; meaning when one Buddhist or many Buddhists give up on practising the dharmma when faced with difficulties of any kind, that's when Dharma-Ending age truly begins for him/her/them.
I have been struggling with my bad-temper, my dissatisfaction with people and life for a very long time. I want to change but another part of me tells me not to. It is driving me crazy, literally. For who really wants to suffer while they live and suffer for an even longer time in the three evil realms after death?
Repentance is very hard for me cos every time I try to do it, it feels as if something is blocking me from repenting sincerely. It feels as if I delight in deeds which are evil, but yet they don't seem evil to me.
Alright, I know I'm not making sense here at all and not being very constructive in posting about the above topic.
But I need to write this to get it off my chest...
It would help if I could get to read about the struggles of fellow Buddhists who have been through similar experiences or are still struggling with their inner evil self till this day. -
Everything that has a begining
Has an end
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It's quite complicated. And it's too personal to discuss in this forum.Originally posted by knightlll:I do understand what u are saying and it is normal , do not worry too much. What do u mean by dissatisfaction with pple and life ? -
'Awareness' does not have any requirements... if a murderer becomes aware, instantaneously he awakens his buddha nature.Originally posted by Spnw07:I agree. However, to successfully rear a watchful cat in our mind (awareness), it takes a sustained gathering of at least the following conditions in my opinion:
1) Must have at least some firm inner moral values prior to believing in any religion, in this case, Buddhism.
2) Must be clear as to what are the proper intentions or motivations to have or cultivate when doing good and avoiding evil.
3) If possible, avoid any work or activities that allows one to be exposed to a variety of evil influences.
How many can remain unmoved and uninfluenced when facing unhealthy or unwholesome things or people with various bad habits like smoking, drinking, gambling, viewing media which conjures sexual lust in people most of the time, if not for some, maybe even daily?
For the link I have posted above, it is mentioned that when humans become too deluded to accept any dharma truths, all Buddhas or Bodhisattvas will stop manifesting to teach us out of compassion cos we will commit even more serious bad karmma like slandering the Buddha's teachings.
If Buddhas or Bodhisattvas can't do anything to save humans of that time, (though very far away) from now much less any other person. And one of those seriously deluded humans could well be me if I don't succeed in going to heaven and live for 7 billion years till Maitreya Buddha is born or be reborn in Amitabha pureland in this lifetime.
It is this realisation that worries me greatly.
On the other hand 'awareness' is able to 'guide' the mind in the sense of not letting it run lose in unwholesome thoughts. It becomes natural, without needing to force or emphasize anything.
BTW, coming to the topic of precepts. Precepts are only created due to the need of responding to the problems and troubles that the sentient mind creates. The Buddha did not set a fixed number of precepts from the beginning of his teaching career -- the number of precepts in his sangha gradually increase according to situations and needs.
So if we can grasp the root of the problem at its source -- the mind -- we can prevent all the problems. We do not even have to rely on precepts then -- because our mind, speech, and action are naturally in line with precepts, samadhi, and wisdom. What is important is 'awareness'. This does not mean that precepts are not important, not at all. It is an important training, but it is more important to grasp the problem at its root.
If we are no longer controlled by our mind, if we are constantly aware of the activities of our mind and able to be completely disidentified/nonattached, not giving rise to sentient thoughts, then we will no longer need to rely on any fixed set of precepts. 'Keeping precepts' or 'breaking precepts' already becomes irrelevant, just like if there are no crimes why the need for laws? If the sentient mind no longer runs wild, then one is no longer affected by these things.
The great patriarch Bodhidharma said, (http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%20Bodhidharma/The%20Zen%20Teachings%20of%20Bodhidharma/THE%20ZEN%20TEACHINGS%20OF%20BODHIDHARMA.htm)
Buddhas donÂ’t save Buddhas. If you use your mind to look for a Buddha, you wonÂ’t see the Buddha. As long as you look for a Buddha somewhere else, youÂ’ll never see that your own mind is the Buddha. DonÂ’t use a Buddha to worship a Buddha. And donÂ’t use the mind to invoke a Buddha." Buddhas donÂ’t recite sutras." Buddhas donÂ’t keep precepts." And Buddhas donÂ’t break precepts. Buddhas donÂ’t keep or break anything. Buddhas donÂ’t do good or evil.
To find a Buddha, you have to see your nature." Whoever sees his nature is a Buddha. If you donÂ’t see your nature, invoking Buddhas, reciting sutras, making offerings, and keeping precepts are all useless. Invoking Buddhas results in
good karma, reciting sutras results in a good memory; keeping precepts results in a good rebirth, and making offerings results in future blessings-but no buddha. If you donÂ’t understand by yourself, youÂ’ll have to find a teacher to get to the bottom of life and death. But unless he sees his nature, such a person isnÂ’t a tea6er. Even if he can recite the Twelvefold Canon he canÂ’t escape the Wheel of Birth and Death. He suffers in the three realms without hope of release. Long ago, the monk Good Star 21 was able to recite the entire Canon. But he didnÂ’t escape the Wheel, because he didnÂ’t see his nature. If this was the case with Good Star, then people nowadays who recite a few sutras or shastras and think itÂ’s the Dharma are fools. Unless you see your mind, reciting so much prose is useless.
And what is our Buddha Nature? Bodhidharma says, Buddha is Sanskrit for what you call aware, miraculously aware. Responding, arching your brows blinking your eyes, moving your hands and feet, its all your miraculously aware nature. And this nature is the mind. And the mind is the Buddha. And the Buddha is the path. And the path is Zen. But the word Zen is one that remains a puzzle to both mortals and sages. Seeing your nature is Zen. Unless you see your nature, itÂ’s not Zen.
We shouldn't worry too much about the future and just practice.. if we do, then we will create the conditions of continually getting to know the dharma.
It is very possible to be awakened in this very lifetime too.. as many have done so. -
Originally posted by An Eternal Now:
Indeed awareness has no requirements, however we need to immerse ourselves in the right conditions in order to cultivate or awaken the innate Buddha nature awareness in us.
'Awareness' does not have any requirements... if a murderer becomes aware, instantaneously he awakens his buddha nature.
On the other hand 'awareness' is able to 'guide' the mind in the sense of not letting it run lose in unwholesome thoughts. It becomes natural, without needing to force or emphasize anything.
BTW, coming to the topic of precepts. Precepts are only created due to the need of responding to the problems and troubles that the sentient mind creates. The Buddha did not set a fixed number of precepts from the beginning of his teaching career -- the number of precepts in his sangha gradually increase according to situations and needs.
So if we can grasp the root of the problem at its source -- the mind -- we can prevent all the problems. We do not even have to rely on precepts then -- because our mind, speech, and action are naturally in line with precepts, samadhi, and wisdom. What is important is 'awareness'. This does not mean that precepts are not important, not at all. It is an important training, but it is more important to grasp the problem at its root.
If we are no longer controlled by our mind, if we are constantly aware of the activities of our mind and able to be completely disidentified/nonattached, not giving rise to sentient thoughts, then we will no longer need to rely on any fixed set of precepts. 'Keeping precepts' or 'breaking precepts' already becomes irrelevant, just like if there are no crimes why the need for laws? If the sentient mind no longer runs wild, then one is no longer affected by these things.
The great patriarch Bodhidharma said, (http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%20Bodhidharma/The%20Zen%20Teachings%20of%20Bodhidharma/THE%20ZEN%20TEACHINGS%20OF%20BODHIDHARMA.htm)
Buddhas donÂ’t save Buddhas. If you use your mind to look for a Buddha, you wonÂ’t see the Buddha. As long as you look for a Buddha somewhere else, youÂ’ll never see that your own mind is the Buddha. DonÂ’t use a Buddha to worship a Buddha. And donÂ’t use the mind to invoke a Buddha." Buddhas donÂ’t recite sutras." [b]Buddhas donÂ’t keep precepts." And Buddhas donÂ’t break precepts. Buddhas donÂ’t keep or break anything. Buddhas donÂ’t do good or evil.
To find a Buddha, you have to see your nature." Whoever sees his nature is a Buddha. If you donÂ’t see your nature, invoking Buddhas, reciting sutras, making offerings, and keeping precepts are all useless. Invoking Buddhas results in
good karma, reciting sutras results in a good memory; keeping precepts results in a good rebirth, and making offerings results in future blessings-but no buddha. If you donÂ’t understand by yourself, youÂ’ll have to find a teacher to get to the bottom of life and death. But unless he sees his nature, such a person isnÂ’t a tea6er. Even if he can recite the Twelvefold Canon he canÂ’t escape the Wheel of Birth and Death. He suffers in the three realms without hope of release. Long ago, the monk Good Star 21 was able to recite the entire Canon. But he didnÂ’t escape the Wheel, because he didnÂ’t see his nature. If this was the case with Good Star, then people nowadays who recite a few sutras or shastras and think itÂ’s the Dharma are fools. Unless you see your mind, reciting so much prose is useless.
And what is our Buddha Nature? Bodhidharma says, Buddha is Sanskrit for what you call aware, miraculously aware. Responding, arching your brows blinking your eyes, moving your hands and feet, its all your miraculously aware nature. And this nature is the mind. And the mind is the Buddha. And the Buddha is the path. And the path is Zen. But the word Zen is one that remains a puzzle to both mortals and sages. Seeing your nature is Zen. Unless you see your nature, itÂ’s not Zen.
We shouldn't worry too much about the future and just practice.. if we do, then we will create the conditions of continually getting to know the dharma.
It is very possible to be awakened in this very lifetime too.. as many have done so.[/b]
I agree with and understand to some extent, the Zen Master's explanation that we ourselves have to 'see our nature' and not rely on chanting or worshipping.
However not all practitioners of Buddhism today can really 'see their nature' even after an entire life of practice. This is true in Buddha's time too, but of course, gaining spiritual attainment of 1st stage of sainthood is way more common than most Buddhists now. We have to consider the spiritual faculties of most sentient beings in the Dharma-Ending Age.
It is described in the scriptures that those who cannot understand and hence practice the Zen's teachings of 'seeing the Buddha nature' still can attain spiritual progress in future rebirths by doing small acts of wholesome deeds like sincerely and respectfully putting your palms together when paying respect to a Buddhist image or statute. Some just feel happy from looking at the Buddha's face from afar and they get reborn in heavenly realms after that. They then remember their past simple but wholesome deeds of just being happy to see Buddha and they come down to make offerings to the Buddha. The Buddha expounds certain teachings in accordance to the being's fundamental acceptance and understanding level and most heavenly beings attain at least 1st stage of sainthood in this round-about way, but nevertheless still on the right path towards full-realisation of the Buddha nature.
We talk about 'practice' all the time, but in reality, not everyone has the wisdom to understand what is being taught even when they attend many dharma talks. Without proper and deep understanding of how to apply Buddhist teachings in countless scenarios in real life, eventually some will give up like what Yamizi has described and turn to Christianity. -
You have to understand that Buddhism is not set up for us to gain blessings and cultivate good karma. It has never been set up for this purpose, even though cultivation of blessings should go with cultivation of wisdom. Cultivation should be threefold -- 'cultivate blessings, cultivate wisdoms, cultivate conditions'. If we cultivate only blessings, we are only gaining the blessings of man and devas but it is not the path to liberation. If we only cultivate wisdom, then there will be no conditions for us to spread the dharma when we become enlightened nor will have many people who help us/give us alms even when we became enlightened.Originally posted by Spnw07:Indeed awareness has no requirements, however we need to immerse ourselves in the right conditions in order to cultivate or awaken the innate Buddha nature awareness in us.
I agree with and understand to some extent, the Zen Master's explanation that we ourselves have to 'see our nature' and not rely on chanting or worshipping.
However not all practitioners of Buddhism today can really 'see their nature' even after an entire life of practice. This is true in Buddha's time too, but of course, gaining spiritual attainment of 1st stage of sainthood is way more common than most Buddhists now. We have to consider the spiritual faculties of most sentient beings in the Dharma-Ending Age.
It is described in the scriptures that those who cannot understand and hence practice the Zen's teachings of 'seeing the Buddha nature' still can attain spiritual progress in future rebirths by doing small acts of wholesome deeds like sincerely and respectfully putting your palms together when paying respect to a Buddhist image or statute. Some just feel happy from looking at the Buddha's face from afar and they get reborn in heavenly realms after that. They then remember their past simple but wholesome deeds of just being happy to see Buddha and they come down to make offerings to the Buddha. The Buddha expounds certain teachings in accordance to the being's fundamental acceptance and understanding level and most heavenly beings attain at least 1st stage of sainthood in this round-about way, but nevertheless still on the right path towards full-realisation of the Buddha nature.
We talk about 'practice' all the time, but in reality, not everyone has the wisdom to understand what is being taught even when they attend many dharma talks. Without proper and deep understanding of how to apply Buddhist teachings in countless scenarios in real life, eventually some will give up like what Yamizi has described and turn to Christianity.
Buddhism is set up for us to cultivate through the matter of life and death. If we cannot grasp this principle, then we will not gain much from Buddhist practice. We will lose our grand, supremely precious and rare opportunity to learn and practise the dharma. Of course you are right that even if a person did not have the opportunity to practise the dharma in this life (lets say, an old lady who only got to know about buddhism in his/her last days) but planted the good conditions for meeting the dharma in next life, it is possible that he/she may gain enlightenment in the next lifetime.
BUT we must NEVER have this attitude for ourselves! Why? Because we are not dying in a few days time. Dharma is already here! Why look elsewhere? If true dharma is already here and there are enlightened beings to teach you, and instead of taking up this precious opportunity you somehow wish to meet the dharma again in your future lifetimes, then I'm afraid you may never be able to fulfill your wishes. We must think that after this opportunity, it is gone, because if we do not cherish it it most probably will disappear. We must take these conditions of meeting and learning the dharma seriously, and put them into practise so that our efforts and precious conditions (of being a human being and meeting the dharma) have not been wasted.
We do not have to worry about seeing or not seeing nature, what is important is that we have to know what is the right way of cultivation in Buddhism. Once we know the right way of cultivation in Buddhism, and we apply it in our lives, then certainly 'seeing our own nature' will be an eventuality.
There are lots of people nowadays who think that it is rare to have someone enlightened in this 'dharma ending age'. Of course as compared to Buddha's times where within his sangha there were literally thousands of Arhats (and not to mention many more non returners, once returners, stream enterers) nowadays it would seem that there are lesser enlightened beings or true dedicated practitioners.
But we have to know that enlightenment is by our effort, it is because nowadays there are many proclaimed Buddhists but few true and dedicated practitioners that there are few enlightened beings. If we are sincere and dedicated to our spiritual practice, then I can't see the difference between now and before. Like the article I posted about dharma ending age, dharma ending age concerns YOU -- whether you are sincere and practising hard. If you are, then there is no dharma ending age for you.
And to dispell some of the ignorant views about how 'few people get enlightened in the dharma ending age', let me tell you that in this life I've met many enlightened teachers (who are still guiding me), and many friends even in this forum who have already gained enlightenment. In fact in this forum, those who have glimpsed their own nature is about 10. Those who have deep realisations on non-duality, about 4 of them. I certainly do not think that 'Arhats and anagamis' or 'great bodhisattvas' do not exist in this day and age because I've seen them myself. And they also come from seemingly ordinary backgrounds, which says that every practitioner like us can achieve it -- it is not a feat beyond normal humans. Ordinary beings are Buddhas if they awaken to their nature... our Buddha Nature is already innately perfect and complete.
If you meet the right teachers (enlightened teachers) who can explain to you what is real practise about, you will certainly not be confused anymore as to how to practise. Therefore meeting right teachers, learning the dharma, and practising it, is important.
(continued in the next post) -
(continued from previous post)
As Bodhidharma said (http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%20Bodhidharma/The%20Zen%20Teachings%20of%20Bodhidharma/THE%20ZEN%20TEACHINGS%20OF%20BODHIDHARMA.htm),
"To find a Buddha all you have to do is see your nature. Your nature is the Buddha. And the Buddha is the person whoÂ’s free: free of plans, free of cares. If you donÂ’t see your nature and run around all day looking somewhere else, youÂ’ll never find a buddha. The truth is thereÂ’s nothing to find. But to reach such an understanding you need a teacher and you need to struggle to make yourself understand. Life and death are important. DonÂ’t suffer them in vain.
ThereÂ’s no advantage in deceiving yourself. Even if you have mountains of jewels and as many servants as there are grains of sand along the Ganges, you see them when your eyes are open. But what about when your eyes are shut? You should realize then that everything you see is like a dream or illusion."
If you donÂ’t find a teacher soon, youÂ’ll live this life in vain. ItÂ’s true, you have the buddha-nature. But the help of a teacher youÂ’ll never know it. Only one person in a million becomes enlightened without a teacherÂ’s help. If, though, by the conjunction of conditions, someone understands what the Buddha meant, that person doesnÂ’t need a teacher. Such a person has a natural awareness superior to anything taught. But unless youÂ’re so blessed, study hard, and by means of instruction youÂ’ll understand.
People who donÂ’t understand and think they can do so without study are no different from those deluded souls who canÂ’t tell white from black." Falsely proclaiming the Buddha-Dharma, such persons in fact blaspheme the Buddha and subvert the Dharma. They preach as if they were bringing rain. But theirs is the preaching of devils not of Buddhas. Their teacher is the King of Devils and their disciples are the DevilÂ’s minions. Deluded people who follow such instruction unwittingly sink deeper in the Sea of Birth and Death. Unless they see their nature, how can people call themselves Buddhas theyÂ’re liars who deceive others into entering the realm of devils. Unless they see their nature, their preaching of the Twelvefold Canon is nothing but the preaching of devils. Their allegiance is to Mara, not to the Buddha. Unable to distinguish white from black, how can they escape birth and death?
Whoever sees his nature is a Buddha; whoever doesnÂ’t is a mortal. But if you can find your buddha-nature apart from your mortal nature, where is it? Our mortal nature is our Buddha nature. Beyond this nature thereÂ’s no Buddha. The Buddha is our nature. ThereÂ’s no Buddha besides this nature. And thereÂ’s no nature besides the Buddha. But suppose I donÂ’t see my nature, cant I still attain enlightenment by invoking Buddhas, reciting sutras, making offerings, observing precepts, Practicing devotions, or doing good works?
No, you canÂ’t. Why not?
If you attain anything at all, itÂ’s conditional, itÂ’s karmic. It results in retribution. It turns the Wheel. And as long as youÂ’re subject to birth and death, youÂ’ll never attain enlightenment. To attain enlightenment you have to see your nature. Unless you see your nature, all this talk about cause and effect is nonsense. Buddhas donÂ’t practice nonsense. A Buddha free of karma free of cause and effect. To say he attains anything at all is to slander a Buddha. What could he possibly attain? Even focusing on a mind, a power, an understanding, or a view is impossible for a Buddha. A Buddha isnÂ’t one sided. The nature of his mind is basically empty, neither pure nor impure. HeÂ’s free of practice and realization. HeÂ’s free of cause and effect.
A Buddha doesnÂ’t observe precepts. A Buddha doesnÂ’t do good or evil. A Buddha isnÂ’t energetic or lazy. A Buddha is someone who does nothing, someone who canÂ’t even focus his mind on a Buddha. A Buddha isnÂ’t a Buddha. DonÂ’t think about Buddhas. If you dont see what IÂ’m talking about, youÂ’ll ever know your own mind. People who donÂ’t see their nature and imagine they can practice thoughtlessness all the time are lairs and fools. They fall into endless space. TheyÂ’re like drunks. They canÂ’t tell good from evil. If you intend to cultivate such a practice, you have to see your nature before you can put an end to rational thought. To attain enlightenment without seeing your nature is impossible. Still others commit all sorts of evil deeds, claiming karma doesnÂ’t exist. They erroneously maintain that since everything is empty committing evil isnÂ’t wrong. Such persons fall into a hell of endless darkness with no hope of release. Those who are wise hold no such conception.
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I do understand Buddhism is not about cultivating blessings alone, which is why it is very difficult for me.Originally posted by An Eternal Now:You have to understand that Buddhism is not set up for us to gain blessings and cultivate good karma. It has never been set up for this purpose, even though cultivation of blessings should go with cultivation of wisdom. Cultivation should be threefold -- 'cultivate blessings, cultivate wisdoms, cultivate conditions'. If we cultivate only blessings, we are only gaining the blessings of man and devas but it is not the path to liberation. If we only cultivate wisdom, then there will be no conditions for us to spread the dharma when we become enlightened nor will have many people who help us/give us alms even when we became enlightened.
Buddhism is set up for us to cultivate through the matter of life and death. If we cannot grasp this principle, then we will not gain much from Buddhist practice. We will lose our grand, supremely precious and rare opportunity to learn and practise the dharma. Of course you are right that even if a person did not have the opportunity to practise the dharma in this life (lets say, an old lady who only got to know about buddhism in his/her last days) but planted the good conditions for meeting the dharma in next life, it is possible that he/she may gain enlightenment in the next lifetime.
BUT we must NEVER have this attitude for ourselves! Why? Because we are not dying in a few days time. Dharma is already here! Why look elsewhere? If true dharma is already here and there are enlightened beings to teach you, and instead of taking up this precious opportunity you somehow wish to meet the dharma again in your future lifetimes, then I'm afraid you may never be able to fulfill your wishes. We must think that after this opportunity, it is gone, because if we do not cherish it it most probably will disappear. We must take these conditions of meeting and learning the dharma seriously, and put them into practise so that our efforts have not been wasted.
We do not have to worry about seeing or not seeing nature, what is important is that we have to know what is the right way of cultivation in Buddhism. Once we know the right way of cultivation in Buddhism, and we apply it in our lives, then certainly 'seeing our own nature' will be an eventuality.
There are lots of people nowadays who think that it is rare to have someone enlightened in this 'dharma ending age'. Of course as compared to Buddha's times where within his sangha there were literally thousands of Arhats (and not to mention many more non returners, once returners, stream enterers) nowadays it would seem that there are lesser enlightened beings or true dedicated practitioners.
But we have to know that enlightenment is by our effort, it is because nowadays there are many proclaimed Buddhists but few true and dedicated practitioners that there are few enlightened beings. If we are sincere and dedicated to our spiritual practice, then I can't see the difference between now and before. Like the article I posted about dharma ending age, dharma ending age concerns YOU -- whether you are sincere and practising hard. If you are, then there is no dharma ending age for you.
And to dispell some of the ignorant views about how 'few people get enlightened in the dharma ending age', let me tell you that in this life I've met many enlightened teachers (who are still guiding me), and many friends even in this forum who have already gained enlightenment. In fact in this forum, those who have glimpsed their own nature is about 10. Those who have deep realisations on non-duality, about 4 of them. I certainly do not think that 'Arhats and anagamis' or 'great bodhisattvas' do not exist in this day and age because I've seen them myself. And they also come from seemingly ordinary backgrounds, which says that every practitioner like us can achieve it -- it is not a feat beyond normal humans. Ordinary beings are Buddhas if they awaken to their nature... our Buddha Nature is already innately perfect and complete.
If you meet the right teachers (enlightened teachers) who can explain to you what is real practise about, you will certainly not be confused anymore as to how to practise. Therefore meeting right teachers, learning the dharma, and practising it, is important.
(continued in the next post)
I'm not really just talking about how and when death is coming for some and whether awakening is a far away or in a life-time matter for us. That is not what I'm trying to say. I'm trying to learn how to accept that not everyone can attain the requisite level of awakening in his/her lifetime so that they can consider themselves to be completely free from rebirths after this lifetime. I also do not dispute for some, they may have the wisdom to understand the various criteria in differentiating who are enlightened teachers and fellow Buddhists and hence be able to find them and stay in close contact with them. But definitely not all who comes into contact with Buddhism.
The fact that many people are in countless rebirths is, from my limited understanding, a result of differing conditions and differing wandering thoughts at each rebirth. If everyone's ignorant thoughts are the same at each rebirth in any realm, then they would have handled good or bad situations in the same way, and hence more or less result in either all to seek or practise diligently Buddhist teachings and more or less attain spiritual progress of any level at about the same time or vice versa.
But scriptures tells us of people who are very diligent, but yet out of a moment of lack of restrain, they fall into evil realms for a very long time. Yet there are very lazy or evil people, but IF they get to meet with certain incidents, people who may be Buddhas or Bodhisattvas in manifestations who guide them strictly or gently, they are seen to be able to repent wholeheartedly and practise diligently with the support of the Buddha's guidance and encouragement from fellow Buddhists.
I also understand it is the personal responsibility of every Buddhist to commit him/herself to the diligent practise of the Buddha's teachings. But I'm just speaking about my own experience, and what you've described above does not apply to all practitioners due to unique karmic hindrances of every living being.
For every success, there is a failure and vice versa. We can continue to emphasise success but we also have to accept that we have lots to do to help those who may fail as a result of certain interpretations or lack of understanding of the scriptures due to their past karmic hindrances.
Remember, only the Buddha can impart the appropriate teaching to an individual in accordance to his/her karmic conditions and hence helping that person to QUICKLY choose, accept and/or understand and practise that particular teaching. -
Ever since I knew about this
I have started collecting important sutras now have a small collection
Perhaps one day they will be useful
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The first thought that came to be when i first learned about the prophecy about the dharma-ending age is that all these has to be stopped. that's why i've been asking whether or not a 'prophecy' necessarily means that it will certainly come true, or whether we have the power to change it through taking the appropriate actions (i.e. accumulating more good karma for this world)
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All that has a beginning has an end. We can only prolong it.Originally posted by annoy-you-must:The first thought that came to be when i first learned about the prophecy about the dharma-ending age is that all these has to be stopped. that's why i've been asking whether or not a 'prophecy' necessarily means that it will certainly come true, or whether we have the power to change it through taking the appropriate actions (i.e. accumulating more good karma for this world) -
Originally posted by Spnw07:
I think this is of no cause for concern. As long as you are a Buddhist, practice what the Buddha taught. Then even if we are not completely liberated in this lifetime we'll be on our way.
I do understand Buddhism is not about cultivating blessings alone, which is why it is very difficult for me.
I'm not really just talking about how and when death is coming for some and whether awakening is a far away or in a life-time matter for us. That is not what I'm trying to say. I'm trying to learn how to accept that not everyone can attain the requisite level of awakening in his/her lifetime so that they can consider themselves to be completely free from rebirths after this lifetime. I also do not dispute for some, they may have the wisdom to understand the various criteria in differentiating who are enlightened teachers and fellow Buddhists and hence be able to find them and stay in close contact with them. But definitely not all who comes into contact with Buddhism.The fact that many people are in countless rebirths is, from my limited understanding, a result of differing conditions and differing wandering thoughts at each rebirth. If everyone's ignorant thoughts are the same at each rebirth in any realm, then they would have handled good or bad situations in the same way, and hence more or less result in either all to seek or practise diligently Buddhist teachings and more or less attain spiritual progress of any level at about the same time or vice versa.
What I said applies to everyone. How does it not apply to everyone?
But scriptures tells us of people who are very diligent, but yet out of a moment of lack of restrain, they fall into evil realms for a very long time. Yet there are very lazy or evil people, but IF they get to meet with certain incidents, people who may be Buddhas or Bodhisattvas in manifestations who guide them strictly or gently, they are seen to be able to repent wholeheartedly and practise diligently with the support of the Buddha's guidance and encouragement from fellow Buddhists.
I also understand it is the personal responsibility of every Buddhist to commit him/herself to the diligent practise of the Buddha's teachings. But I'm just speaking about my own experience, and what you've described above does not apply to all practitioners due to unique karmic hindrances of every living being.For every success, there is a failure and vice versa. We can continue to emphasise success but we also have to accept that we have lots to do to help those who may fail as a result of certain interpretations or lack of understanding of the scriptures due to their past karmic hindrances.
There is no need to emphasize success nor failure, just the path to success is enough.
Of course we should do our best to help everyone in need of help.Remember, only the Buddha can impart the appropriate teaching to an individual in accordance to his/her karmic conditions and hence helping that person to QUICKLY choose, accept and/or understand and practise that particular teaching.
Whatever the Buddha teaches are meant to treat your mind. So whatever it is, we must practice from the root -- the mind. Whatever expedient means also just point to the mind.
http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/Hui-Hai/The%20Zen%20Teaching%20of%20Instantaneous%20Awakening/The%20Zen%20Teaching%20of%20Instantaneous%20Awakening-%20Teachings%20of%20H.htm
Q: From where do we start this practice?
A: You must start from the very root.
Q: And what is that?
A: Mind is the root.
Q: How can this be known?
A: The Lankavatara Sutra says: ‘When mental processes (hsin) arise, then do all dharmas (phenomena) spring forth; and when mental processes cease, then do all dharmas cease likewise.’ The Vimalakirti Sutra says:
‘Those desiring to attain the Pure Land’ must first purify their own minds, for the purification of mind is the purity of the Buddha Land. The Sutra (of the Doctrine Bequeathed by the Buddha) says: just by mind control, all things become possible to us.’ In another sutra it says: ‘Sages seek from mind, not from the Buddha; fools seek from the Buddha instead of seeking from mind. Wise men regulate their minds rather than their persons; fools regulate their persons rather than their minds.’ The Sutra of the Names of the Buddha states: ‘Evil springs forth from the mind, and by the mind is evil overcome.’ Thus, we may know that all good and evil proceed from our minds and that mind is therefore the root. If you desire deliverance, you must first know all about the root. Unless you can penetrate to this truth, all your efforts will be vain; for, while you are still seeking something from forms external to yourselves, you will never attain. The Dhyanaparamita Sutra says:
‘For as long as you direct your search to the forms around you, you will not attain your goal even after aeon upon aeon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.’ Q: By what means is the root-practice to be performed? A: Only by sitting in meditation, for it is accomplished by dhyana (ch’an) and samadhi (ting). The Dhyana-paramita Sutra says: ‘Dhyana and samadhi are essential to the search for the sacred knowledge of the Buddhas; for, without these, the thoughts remain in tumult and the roots of goodness suffer damage.’ -
http://www.jenchen.org.sg/cultivat.htm
How should we cultivate as we learn Buddhism?
Non-origination and non-cessation
Cultivation is the most important practice for a Buddhist. We need to cultivate our conduct. Having resolved to learn from the Buddha, we ought to follow the BuddhaÂ’s methods of cultivation and practice.
Our each and every action is manifested physically, but these physical actions are initiated by our mind. Hence, "Cultivating our moral conduct is better than cultivating our actions. Cultivating our mind is better than cultivating our moral conduct. Maintaining non-origination of the mind is better than cultivating it." Cultivation means examining our conduct and eradicating conduct which are undesirable, for example, those that inflict suffering on ourselves or on others. When our conduct is moral and ethical, then our actions are naturally beneficial to ourselves and others. Thus, cultivating our moral conduct is better than cultivating our actions. Unethical or immoral actions, originate from an impure mind. Once these undesirable actions arecommitted, it is too late for cultivation. Thus, it is better to cultivate the mind. To cultivate the mind after the arising of impure thoughts is also too late. Thus, cultivating the mind is still not the ultimate, it is better to spontaneously cease the arising of such thoughts all together. Since there is no arising, then there is no cessation. The verse "Non-origination and non-cessation" as described in the Heart Sutra is really a simple matter!
We need to understand that learning and practising Buddhism should be as simple as possible. Indeed, it is so simple that we may find it unbelievable. Yet, it is also so simple that we may not be able to do it. We learn Buddhism to overcome our disbelief and reinforce our faith so that we have the capability to put it into practice. Thus, the saying "Faith is the origin of all paths to enlightenment." Let me use a very simple method to illustrate.
When a thought originates in our mind, it is "birth" or "origination". When the thought fades away it no longer exists, therefore it is "dead" or it has "ceased." Every moment of the day, the mind is voice-cul3.jpg (11260 bytes)
perpetually engaged in a continuous process of "origination" and "cessation", or "birth" and "death" of thoughts. Unknowingly, one moment it arises, and the next it ceases. Now we need to know when these thoughts are arising and ceasing. "To know" here means "awareness". Let me use my hand to illustrate so that you may understand right away. I raise my hand now, and so my hand is "up". When I put my hand down then it is "down". Our mind constantly behaves in the same manner; one moment it gives birth to a thought ( hand is up), and the next moment the thought is dead, it passes away (hand is down). This continuous process of birth and death is called sentient beings. This process of birth and death brings forth boundless sufferings. Sentient being is boundless and therefore suffering is also boundless. When we learn and practise Buddhism it means we are striving to liberate the inner sentient being in us from these sufferings.
Now, I neither raise nor put my hand down. When the mind does not give birth, there is no death. This is no-birth and no-death, or non-origination and non-cessation. The Buddhas exist in this world for the sake of liberating sentient beings from this process of birth and death. In this way we all know that non-origination and non-cessation refers to our mind and hence maintaining the mind as such is the proper way to cultivate.
We should begin to cultivate from here. From cultivation, we acquire liberation, unfold our wisdom and widely follow the practices of all Bodhisattvas through aeons of countless births. In this way, we keep alive our hope of attaining the Supreme Enlightenment or Buddhahood. This is indeed so simple! Yet, so simple that you may not know, you may not believe and you doubt if you can actually do it. Whatever we are doing, be it walking, standing, sitting or sleeping, we only need to cultivate in this manner and maintain an unmoving keenness of our awareness. You may think that this is so simple and feel that you know all these very well. But, human beings are indeed intelligent and it is not easy for others to fool them. Yet, in a whole life time they are constantly deceived by themselves without ever knowing.
In this world we speak of "nip in the bud" to eradicate a problem. Thus, to catch a thief, arrest his leader. In Buddhism, to cultivate our actions, first cultivate our mind. When we have our mind in control, we follow up by keeping it still. We know that "our mind is not moving", see that "our mind is not moving". The "know" and "see" mentioned here refer to our awareness. It is in this way that we maintain our awareness. I hope we all will practise and cultivate following this method.
I have described the essence of the Dharma using simplest words, and when we practise as such we are with Buddha. At every moment, irrespective of our activities, be with Buddha. Jen Chen Buddhism advocates cultivating and being with Buddha amid all our activities, including walking, standing, sitting and sleeping. -
When it is the last page
Close the book
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All things must come to past, even buddhdharma cannot escape reality.
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Buddhadharma is everlasting because its nature is unborn and undying, but its written and oral teachings are temporary. But it will be rediscovered and taught again in the future.Originally posted by Herzog_Zwei:All things must come to past, even buddhdharma cannot escape reality. -
It is dying at this moment because more and more people understand its true nature is nothing but a cognitive bias.Originally posted by An Eternal Now:Buddhadharma is everlasting because its nature is unborn and undying, but its written and oral teachings are temporary. But it will be rediscovered and taught again in the future.
http://en.wikipedia.org/wiki/Cognitive_bias
First false claim, that Buddhism must be transmitted by sentient beings but to be proclaimed to be a universal truth is ridiculous and a lie as not all sentient being can understand it, be it in a short period or eternally.
Next false claim, that all events and beings are linked together as in a"Indra's Net". All events can occur independently regardless of causes. -
Originally posted by annoy-you-must:
'prophecy' are use for X'tain. there shouldn't be an apocalyptic element to the idea of Buddha's prediction.
The first thought that came to be when i first learned about the prophecy about the dharma-ending age is that all these has to be stopped. that's why i've been asking whether or not a 'prophecy' necessarily means that it will certainly come true, or whether we have the power to change it through taking the appropriate actions (i.e. accumulating more good karma for this world)
we also know, scientists/media(?) say we human can live a lifespan of 70+(?), wat, right? this is not an ultimate destiny, right?apocalyptic
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1 : of, relating to, or resembling an apocalypse
2 : forecasting the ultimate destiny of the world : prophetic
3 : foreboding imminent disaster or final doom : terrible
4 : wildly unrestrained : grandiose
5 : ultimately decisive : climactic -
i was astounded by your claim? Buddhadharma dying ?Originally posted by Herzog_Zwei:It is dying at this moment because more and more people understand its true nature is nothing but a cognitive bias.
http://en.wikipedia.org/wiki/Cognitive_bias
First false claim, that Buddhism must be transmitted by sentient beings but to be proclaimed to be a universal truth is ridiculous and a lie as not all sentient being can understand it, be it in a short period or eternally.
Next false claim, that all events and beings are linked together as in a"Indra's Net". All events can occur independently regardless of causes.
and What Indra Net
wat ridiculous
If you are so unreasonable to the core , I dun think there is much "fortune" left for u