Saturday, 28 September 2013
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Thursday, 19 September 2013
The Law of Karma
Posted by blue crystal on 14-06-2013, 2:17 PM :
The Law of Karma
Friday, 20 May 2011 Compiled into English by the Jing Si Abode English Editorial Team.
The Buddha came to this world to teach us, and to guide us to awaken to life's truth. One of his most important teachings is the law of karma. Though we do not feel and see it, karma governs our everyday life; here is a story to illustrate its workings.
Many years ago a designer came to see me. He asked me how it was that some people are able to make money out of a product while others get into debt trying to sell the same product. This was his personal experience.
This designer used to work for a big company. He designed many products and helped this company make good profits. Since many of his designs sold well, he thought of starting his own business. He left the company and devoted a lot of time, effort, and money to designing a very good new product. This product, however, was not successful on the market. He ended up losing all his savings and got himself into debt.
What was he to do? He went back to his former boss and asked him if he was interested in his new product. Knowing how good a designer this man was, after taking a careful look, the boss asked to buy the patent from him. So, he sold the patent.
Having gotten the patent, his former boss started to manufacture the product and put it on the market. Surprisingly, it was very popular with consumers and the company made a lot of money. This designer couldn't figure out why he had lost money over it while his former boss was able to earn so much selling the same thing. He couldn't eat and sleep over this and was on the verge of a mental breakdown. That's how he came to see me.
I shared with him the idea that in order to be successful, one needs to have positive karma and good affinities with people. Positive karma is created by doing good deeds that benefit people, and when people benefit from our help, we form good affinities with them. Take a look at this designer's former boss. He must have created positive karma in his past life and formed good affinities with many people. That's why he's very successful in his business. Because he has good affinities with people, people are fond of him. In turn, they are fond of his products and buy them. This is all because of the positive karma he has created.
It's the same with negative karma. We can see many cases of this. There are people who lead a rugged life. They are born into a poor family, have had a rough childhood, and encounter a lot of hardships in life. There are people who are born and raised in a good family, but a misfortune occurs, forcing them into hardship and poverty. There are also cases where a person decides to go somewhere with friends, but ends up being permanently disabled due to an accident. If they had stayed at home, instead of going out, the accident might have been avoided. Such twist and turns in life are the workings of karma. How our life turns out is sometimes beyond our control, and the workings of karma are truly inconceivable. Positive karma will lead to good fortune and a blessed life; negative karma will lead to misfortune and suffering. Yet, people are usually not aware of the influence of karma on their life. The Buddha wants to teach us about the law of karma so that we can create a better life.
In our past lives, we've done numerous deeds, both good and bad. Good deeds create positive karma, and bad ones create negative karma. Together, the positive and negative karma create the ups and downs in our life.
Karma means that we reap what we sow, but it is often difficult for us to understand how this plays out because different karma ripens at different times. When we create karma, we store a karmic seed in our consciousness. This seed can come to fruition in our present life, our next life, or in another future life. For example, around us we may notice there are people who do bad things but still enjoy good fortune. It seems like they don't experience retribution for the bad things they've done. However, their good fortune actually comes from the positive karma they have created in their past lives. It's not that their bad deeds do not create negative karma; rather, the negative karma they are creating in this life has yet to ripen and come to effect. All of us create a mix of both positive and negative karma. Both of these ripen across lifetimes and will one day bear their fruits.
When our karma comes to fruition, it's very hard or even impossible to avoid it. The only way that we can attempt to avoid it is to understand the law of karma and not create negative karma in the first place. Once we've planted a karmic seed, it will eventually bear fruit, no matter how long it lays dormant in our consciousness.
Our karma also does not ever change its characteristics. Although our negative and positive karma are mixed together in our consciousness, the positive karma will still lead to good, the negative will still result in retribution. Positive karma will not give rise to retribution nor negative karma to good fortune. Fruition will take place in time, whether in this present life, in our next life, or in a future life. Karmic seeds will not disappear however long ago they were created. We should understand this. The time when our karma ripens may vary, but its fruition will eventually come.
The Buddha wants people to know how karma works. Positive karma begets good fortune; negative karma begets misfortune. Once we understand this principle, we will know how to conduct ourselves so that our actions create positive instead of negative karma.
Friday, 20 May 2011 Compiled into English by the Jing Si Abode English Editorial Team.
The Buddha came to this world to teach us, and to guide us to awaken to life's truth. One of his most important teachings is the law of karma. Though we do not feel and see it, karma governs our everyday life; here is a story to illustrate its workings.
Many years ago a designer came to see me. He asked me how it was that some people are able to make money out of a product while others get into debt trying to sell the same product. This was his personal experience.
This designer used to work for a big company. He designed many products and helped this company make good profits. Since many of his designs sold well, he thought of starting his own business. He left the company and devoted a lot of time, effort, and money to designing a very good new product. This product, however, was not successful on the market. He ended up losing all his savings and got himself into debt.
What was he to do? He went back to his former boss and asked him if he was interested in his new product. Knowing how good a designer this man was, after taking a careful look, the boss asked to buy the patent from him. So, he sold the patent.
Having gotten the patent, his former boss started to manufacture the product and put it on the market. Surprisingly, it was very popular with consumers and the company made a lot of money. This designer couldn't figure out why he had lost money over it while his former boss was able to earn so much selling the same thing. He couldn't eat and sleep over this and was on the verge of a mental breakdown. That's how he came to see me.
I shared with him the idea that in order to be successful, one needs to have positive karma and good affinities with people. Positive karma is created by doing good deeds that benefit people, and when people benefit from our help, we form good affinities with them. Take a look at this designer's former boss. He must have created positive karma in his past life and formed good affinities with many people. That's why he's very successful in his business. Because he has good affinities with people, people are fond of him. In turn, they are fond of his products and buy them. This is all because of the positive karma he has created.
It's the same with negative karma. We can see many cases of this. There are people who lead a rugged life. They are born into a poor family, have had a rough childhood, and encounter a lot of hardships in life. There are people who are born and raised in a good family, but a misfortune occurs, forcing them into hardship and poverty. There are also cases where a person decides to go somewhere with friends, but ends up being permanently disabled due to an accident. If they had stayed at home, instead of going out, the accident might have been avoided. Such twist and turns in life are the workings of karma. How our life turns out is sometimes beyond our control, and the workings of karma are truly inconceivable. Positive karma will lead to good fortune and a blessed life; negative karma will lead to misfortune and suffering. Yet, people are usually not aware of the influence of karma on their life. The Buddha wants to teach us about the law of karma so that we can create a better life.
In our past lives, we've done numerous deeds, both good and bad. Good deeds create positive karma, and bad ones create negative karma. Together, the positive and negative karma create the ups and downs in our life.
Karma means that we reap what we sow, but it is often difficult for us to understand how this plays out because different karma ripens at different times. When we create karma, we store a karmic seed in our consciousness. This seed can come to fruition in our present life, our next life, or in another future life. For example, around us we may notice there are people who do bad things but still enjoy good fortune. It seems like they don't experience retribution for the bad things they've done. However, their good fortune actually comes from the positive karma they have created in their past lives. It's not that their bad deeds do not create negative karma; rather, the negative karma they are creating in this life has yet to ripen and come to effect. All of us create a mix of both positive and negative karma. Both of these ripen across lifetimes and will one day bear their fruits.
When our karma comes to fruition, it's very hard or even impossible to avoid it. The only way that we can attempt to avoid it is to understand the law of karma and not create negative karma in the first place. Once we've planted a karmic seed, it will eventually bear fruit, no matter how long it lays dormant in our consciousness.
Our karma also does not ever change its characteristics. Although our negative and positive karma are mixed together in our consciousness, the positive karma will still lead to good, the negative will still result in retribution. Positive karma will not give rise to retribution nor negative karma to good fortune. Fruition will take place in time, whether in this present life, in our next life, or in a future life. Karmic seeds will not disappear however long ago they were created. We should understand this. The time when our karma ripens may vary, but its fruition will eventually come.
The Buddha wants people to know how karma works. Positive karma begets good fortune; negative karma begets misfortune. Once we understand this principle, we will know how to conduct ourselves so that our actions create positive instead of negative karma.
Awareness of Karmic Affinities
Posted by blue crystal on 14-06-2013, 2:11 PM :
Awareness of Karmic Affinities
Friday, 01 July 2011 Compiled into English by the Jing Si Abode English Editorial Team.
In life, there are people that we feel drawn toward and people it seems we can't help but dislike. Even though someone may be a nice and good person, somehow, when we see him or her, a feeling of strong dislike arises, unbidden. Just seeing them causes a change in our mood, but we don't even know why we react so negatively to them. Without our control, our attitude becomes very bad—our tone sharp, our words unkind. Why does this happen?
Friday, 01 July 2011 Compiled into English by the Jing Si Abode English Editorial Team.
In life, there are people that we feel drawn toward and people it seems we can't help but dislike. Even though someone may be a nice and good person, somehow, when we see him or her, a feeling of strong dislike arises, unbidden. Just seeing them causes a change in our mood, but we don't even know why we react so negatively to them. Without our control, our attitude becomes very bad—our tone sharp, our words unkind. Why does this happen?
The reason for this rejection lies in our having formed negative relations with this person in a past life; in Buddhism, we call these negative karmic affinities. But, just as we can form negative karmic affinities with others, positive karmic affinities can also be formed. When we share positive karmic affinities with people from a past life, in this life, we will naturally take a liking to them. In liking them, everything they say sounds quite right and sensible to us, and we readily agree with them. Even when their views are actually distorted or wrong, we place our faith in them and believe them to be in the right. Therefore, even when they lead us to do wrong things, we willingly follow them and believe them to be good people who are doing the right thing. This is because of the positive karmic affinities between us and them.
Meanwhile, when we have negative karmic affinities with people, we are not able to accept anything they have to say. Even if they are in fact sincere and good people, we do not feel that they are. Remember the story about the Buddha, Ananda, and a poor woman of the village? When the Buddha came into her village, the impoverished woman could not stand the sight of the Buddha. Immediately upon seeing him, she disliked him and could not take in any of his teachings. When the woman saw Ananda, however, she liked him very much and was drawn to him. When he shared the Buddha's teachings with her, she was very happy to listen and found the teachings to be quite beneficial.
The situation was due to the karmic affinities the three had formed in a former life. In that life, the woman had lost her child and was consumed by grief. A spiritual cultivator passing her by on the side of the road saw her crying and stopped to ask why she was. But after learning that her tears were over the death of her child, he stoically explained that there was no need to grieve, for death was but a natural law of life. His detached manner and direct words felt very harsh and cold to her, making her feel angry and hurt. Later, another cultivator happened along the same road and likewise stopped to ask the reason for her tears. Upon learning of her child's death, this cultivator compassionately comforted her while sharing with her the Buddhist perspective on life and death. The first cultivator was Shakyamuni Buddha in that life; the second was Ananda. Because of the karmic affinities they had formed in that interaction, in this lifetime, the woman disliked the Buddha on sight, despite his being a Buddha. Such is the impact of karmic affinities.
The making of karmic affinities has much to do with our attitude and behavior. The tiniest of comments or a moment's harshness in tone could mean the forming of negative karmic affinities. Therefore, we need to be very mindful and aware in our daily life.
We must also understand that the good and bad feelings we have toward people in our lives are in fact due to the karmic affinities formed in past lives. The karmic affinities color our perception of them as good or bad people. If we can realize this, then even though we may feel a strong dislike toward someone, we can start to change our perception of them and become successful in overcoming our negative feelings. Then we can begin to transform the karmic affinities between us—for at every moment, we in fact have the chance to create new karmic affinities with people. But, if we continue to hold on to the belief that the other person is truly a bad person and refuse to consider that our perception is influenced by karmic affinities, we will just continue to perpetuate the negative karmic affinities.
If we can truly understand the existence and impact of karmic affinities, we can transform our relationships with others. This is the kind of mindful practice for our daily life.
Meanwhile, when we have negative karmic affinities with people, we are not able to accept anything they have to say. Even if they are in fact sincere and good people, we do not feel that they are. Remember the story about the Buddha, Ananda, and a poor woman of the village? When the Buddha came into her village, the impoverished woman could not stand the sight of the Buddha. Immediately upon seeing him, she disliked him and could not take in any of his teachings. When the woman saw Ananda, however, she liked him very much and was drawn to him. When he shared the Buddha's teachings with her, she was very happy to listen and found the teachings to be quite beneficial.
The situation was due to the karmic affinities the three had formed in a former life. In that life, the woman had lost her child and was consumed by grief. A spiritual cultivator passing her by on the side of the road saw her crying and stopped to ask why she was. But after learning that her tears were over the death of her child, he stoically explained that there was no need to grieve, for death was but a natural law of life. His detached manner and direct words felt very harsh and cold to her, making her feel angry and hurt. Later, another cultivator happened along the same road and likewise stopped to ask the reason for her tears. Upon learning of her child's death, this cultivator compassionately comforted her while sharing with her the Buddhist perspective on life and death. The first cultivator was Shakyamuni Buddha in that life; the second was Ananda. Because of the karmic affinities they had formed in that interaction, in this lifetime, the woman disliked the Buddha on sight, despite his being a Buddha. Such is the impact of karmic affinities.
The making of karmic affinities has much to do with our attitude and behavior. The tiniest of comments or a moment's harshness in tone could mean the forming of negative karmic affinities. Therefore, we need to be very mindful and aware in our daily life.
We must also understand that the good and bad feelings we have toward people in our lives are in fact due to the karmic affinities formed in past lives. The karmic affinities color our perception of them as good or bad people. If we can realize this, then even though we may feel a strong dislike toward someone, we can start to change our perception of them and become successful in overcoming our negative feelings. Then we can begin to transform the karmic affinities between us—for at every moment, we in fact have the chance to create new karmic affinities with people. But, if we continue to hold on to the belief that the other person is truly a bad person and refuse to consider that our perception is influenced by karmic affinities, we will just continue to perpetuate the negative karmic affinities.
If we can truly understand the existence and impact of karmic affinities, we can transform our relationships with others. This is the kind of mindful practice for our daily life.
Tuesday, 17 September 2013
The massacre of the Sakya clansmen
Posted by blue crystal on 07-06-2013, 11:54 AM :
Before the advent of Sakyamuni Buddha, there was near Kapila town a village inhabited by fishermen, and in it was a big pond. It happened that because of a great drought, the pond ran dry and all the fish were caught and eaten by the villagers. The last fish taken was a big one and before it was killed, a boy who never ate fish, played with it and thrice knocked its head.
Later, after Sakyamuni Buddha's appearance in this world, King Prasenajit who believed in the Buddha-dharma, married a Sakya girl who then gave birth to a prince called Crsytal. When he was young, Crystal had his schooling in Kapila which was then inhabited by the Sakya clansmen. One day while playing, the boy ascended to the Buddha's seat and was reprimanded by others who dragged him down. The boy cherished a grudge against the men and when he became king, he led his soldiers to attack Kapila, killing all its inhabitants.
At the same time, the Buddha suffered from a headache which lasted three days. When His disciples asked Him to rescue the poor inhabitants, the Buddha replied that a fixed Karma could not be changed. By means of his miraculous powers, Maudgalyayana rescued five hundred Sakya clansmen and thought he could give them refuge in his own bowl which was raised up in the air. When the bowl was brought down, all the men had been turned into blood.
When asked by His chief disciples, the Buddha related the story of the villagers who in days gone by had killed all the fish in their pond; King Crystal had been the big fish and his soldiers the other fish in the pond; the inhabitants of Kapila who were now killed had been those who ate the fish; and the Buddha Himself had been the boy who thrice knocked the head of the big fish. Karma was now causing Him to suffer from a headache for three days in retribution for his previous act. Since there could be no escape from the effects of a fixed Karma, the five hundred Sakya clansmen, although rescued by Maudgalyayana, shared the same fate. Later, King Crystal was reborn in a hell.
As cause produces effect which in turn becomes a new cause the retribution is inexhaustible. The law of causality is really very dreadful.
The power of karma is such that even a buddha may be unable to do anything about it when the karma ripens.
The massacre of the Sakya clansmen
The massacre of the Sakya clansmen
Before the advent of Sakyamuni Buddha, there was near Kapila town a village inhabited by fishermen, and in it was a big pond. It happened that because of a great drought, the pond ran dry and all the fish were caught and eaten by the villagers. The last fish taken was a big one and before it was killed, a boy who never ate fish, played with it and thrice knocked its head.
Later, after Sakyamuni Buddha's appearance in this world, King Prasenajit who believed in the Buddha-dharma, married a Sakya girl who then gave birth to a prince called Crsytal. When he was young, Crystal had his schooling in Kapila which was then inhabited by the Sakya clansmen. One day while playing, the boy ascended to the Buddha's seat and was reprimanded by others who dragged him down. The boy cherished a grudge against the men and when he became king, he led his soldiers to attack Kapila, killing all its inhabitants.
At the same time, the Buddha suffered from a headache which lasted three days. When His disciples asked Him to rescue the poor inhabitants, the Buddha replied that a fixed Karma could not be changed. By means of his miraculous powers, Maudgalyayana rescued five hundred Sakya clansmen and thought he could give them refuge in his own bowl which was raised up in the air. When the bowl was brought down, all the men had been turned into blood.
When asked by His chief disciples, the Buddha related the story of the villagers who in days gone by had killed all the fish in their pond; King Crystal had been the big fish and his soldiers the other fish in the pond; the inhabitants of Kapila who were now killed had been those who ate the fish; and the Buddha Himself had been the boy who thrice knocked the head of the big fish. Karma was now causing Him to suffer from a headache for three days in retribution for his previous act. Since there could be no escape from the effects of a fixed Karma, the five hundred Sakya clansmen, although rescued by Maudgalyayana, shared the same fate. Later, King Crystal was reborn in a hell.
As cause produces effect which in turn becomes a new cause the retribution is inexhaustible. The law of causality is really very dreadful.
Monday, 16 September 2013
Angulimala: A Story of the Power of Compassion
Posted by blue crystal on 04-06-2013, 12:36 PM :
There was once the son of a Brahmin (the highest "priestly" caste in India) in the court of King Pasenadi of Kosala, whose name was Ahimsaka. He was sent to Taxila for his studies. Ahimsaka was intelligent and obedient to this teacher; therefore he was liked by both the teacher and his wife. This made the other pupils jealous of him. So they went to the teacher and falsely accused Ahimsaka of having an immoral relationship with the teacher’s wife. At first, he did not believe them, but after hearing it a number of times, he thought it was true and vowed to have revenge on Ahimsaka. He thought that to kill him would reflect badly on him. His rage prompted him to suggest the unthinkable to the young and innocent Ahimsaka. He told his pupil to kill a thousand human beings and to bring the right thumb of each as payment for teaching him. Of course the youngster would not even think of such a thing, so he was banished from the teacher’s house and returned to his parents.
When his father learned why Ahimsaka had been expelled, he became furious with his son, and would hear no reason. On that very day, with the rain pouring down, he ordered Ahimsaka to leave the house. Ahimsaka went to his mother and asked her advice, but she could not go against the will of her husband. Next Ahimsaka went to the house of his betrothed (in accord with the ancient custom in India calling for betrothal of children long before their actual marriage), but when the family learned why Ahimsaka had been turned out of school, they drove him off. The shame, anger, fear, and despair of Ahimsaka drove him out of his mind. His suffering mind could only recollect the teacher’s order: to collect 1,000 human thumbs. And so he started killing, and as he killed, the thumbs he collected were hung on a tree, but as they were destroyed by crows and vultures, he later wore a garland of the fingers to keep track of the number.
Because of this he came to be known as Angulimala (finger garland) and became the terror of the countryside. The king himself heard about the exploits of Angulimala, and he decided to capture him. When Mantani, Ahimsaka’s mother, heard about the king’s intention, she went to the forest in a desperate bid to save her son. By this time, the chain around the neck of Angulimala had 999 fingers in it, just one finger short of 1,000.
The Buddha; learned of the mother’s attempt to dissuade her son from, and reflected that if he did not intervene, Angulimala, who was on the lookout for the last person to make up the 1,000, would see his mother and might kill her. In that case, he would have to suffer an even longer period for his evil kamma. Out of compassion, the Buddha left for the forest.
Angulimala, after many sleepless days and nights, was very tired and near exhaustion. At the same time, he was very anxious to kill the last person to make up his full quota of 1,000 and so complete his task. He made up his mind to kill the first person he met. As he looked down from his mountain perch, he saw a woman on the road below. He wanted to fulfil his vow to complete the 1,000 thumbs, but as he approached, he saw it was his mother. At the same time, the Buddha was approaching, and Angulimala had just enough presence of mind to decide to kill the wandering monk instead of his mother. He set out after the Blessed One with his knife raised. But the Buddha kept moving ahead of him. Angulimala just could not catch up with him. Finally, he cried out, "O Bhikkhu, stop, stop!" And the Enlightened One replied, "I have stopped. It is you who have not stopped." Angulimala did not catch the significance of these words, so he asked, "O bhikkhu! Why do you say that you have stopped while I have not?"
The Buddha replied, "I say that I have stopped because I have given up killing all beings. I have given up ill-treating all beings, and have established myself in universal love, patience, and knowledge through reflection. But you have not given up killing or ill treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped." On hearing these words Angulimala was recalled to reality, and thought, these are the words of a wise man. This monk is so very wise and so very brave that he must be the leader of the monks. Indeed, he must be the Enlightened One himself! He must have come here specially to make me see the light. So thinking, he threw away his weapons and asked the Blessed One to admit to the Order of the bhikkhus, which the Buddha did.
When the king and his men came to capture Angulimala, they found him at the monastery of the Buddha. Finding that Angulimala had given up his evil ways and become a bhikkhu, the king and his men agreed to leave him alone. During his stay at the monastery, Angulimala ardently practiced meditation.
Angulimala had no peace of mind because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil kamma, while seeking alms in the streets he would become a target of stray stones and sticks and he would return to the Jetavana monastery with broken head and blood flowing, cut and bruised, to be reminded by the Buddha: "My son Angulimala. You have done away with evil. Have patience. This is the effect of the evil deeds you have committed in the existence. Your evil kamma would have made you suffer through innumerable existences had I not met you."
One morning while going on an almsround in Savatthi, Angulimala heard someone crying out in pain. When he came to know that a pregnant lady was having labor pains and facing difficulty to deliver the child, he reflected, all worldly beings are subject to suffering. Moved by compassion, he reported the suffering of this poor woman to the Buddha who advised him to recite the following words of truth, which later came to be known as Angulimala Paritta. Going to the presence of the suffering woman, he sat on a seat separated from her by a screen, and uttered these words:
Sister, since the day I became an arahat
I have not consciously destroyed
The life of any living beings.
By this truth, may you be well
And may your unborn child be well.
Instantly the woman delivered her child with ease. Both the mother and chid were well and healthy. Even today many resort to this paritta.
Angulimala liked living in solitude and in seclusion. Later he passed away peacefully. As an arahant, he attained parinibbana.
Other bhikkhus asked the Buddha where Angulimala was reborn, and when the Blessed One replied, my son Angulimala has attained parinibbana, they could hardly believe it. So they asked whether it was possible that such a man who had in fact killed so many people could have attained parinibbana. To this question, the Buddha replied, "Bhikkhus, Angulimala had done much evil because he did not have good friends. But later, he hound good friends and with their help and good advice he became steadfast and mindful in practicing the dhamma and meditation. Thus, his evil deeds have been overwhelmed by good kamma and his mind has been completely rid of all defilements."
The Buddha said of Angulimala
"Whose evil deed is obscured by good,
he illumines this world like the
moon freed from a cloud."
The power of love and compassion are stronger than any evil, and are absolute conditions for awakening.
Angulimala: A Story of the Power of Compassion
(As told by Ven. Walpola Piyananda Thera in Love in Buddhism)
(As told by Ven. Walpola Piyananda Thera in Love in Buddhism)
There was once the son of a Brahmin (the highest "priestly" caste in India) in the court of King Pasenadi of Kosala, whose name was Ahimsaka. He was sent to Taxila for his studies. Ahimsaka was intelligent and obedient to this teacher; therefore he was liked by both the teacher and his wife. This made the other pupils jealous of him. So they went to the teacher and falsely accused Ahimsaka of having an immoral relationship with the teacher’s wife. At first, he did not believe them, but after hearing it a number of times, he thought it was true and vowed to have revenge on Ahimsaka. He thought that to kill him would reflect badly on him. His rage prompted him to suggest the unthinkable to the young and innocent Ahimsaka. He told his pupil to kill a thousand human beings and to bring the right thumb of each as payment for teaching him. Of course the youngster would not even think of such a thing, so he was banished from the teacher’s house and returned to his parents.
When his father learned why Ahimsaka had been expelled, he became furious with his son, and would hear no reason. On that very day, with the rain pouring down, he ordered Ahimsaka to leave the house. Ahimsaka went to his mother and asked her advice, but she could not go against the will of her husband. Next Ahimsaka went to the house of his betrothed (in accord with the ancient custom in India calling for betrothal of children long before their actual marriage), but when the family learned why Ahimsaka had been turned out of school, they drove him off. The shame, anger, fear, and despair of Ahimsaka drove him out of his mind. His suffering mind could only recollect the teacher’s order: to collect 1,000 human thumbs. And so he started killing, and as he killed, the thumbs he collected were hung on a tree, but as they were destroyed by crows and vultures, he later wore a garland of the fingers to keep track of the number.
Because of this he came to be known as Angulimala (finger garland) and became the terror of the countryside. The king himself heard about the exploits of Angulimala, and he decided to capture him. When Mantani, Ahimsaka’s mother, heard about the king’s intention, she went to the forest in a desperate bid to save her son. By this time, the chain around the neck of Angulimala had 999 fingers in it, just one finger short of 1,000.
The Buddha; learned of the mother’s attempt to dissuade her son from, and reflected that if he did not intervene, Angulimala, who was on the lookout for the last person to make up the 1,000, would see his mother and might kill her. In that case, he would have to suffer an even longer period for his evil kamma. Out of compassion, the Buddha left for the forest.
Angulimala, after many sleepless days and nights, was very tired and near exhaustion. At the same time, he was very anxious to kill the last person to make up his full quota of 1,000 and so complete his task. He made up his mind to kill the first person he met. As he looked down from his mountain perch, he saw a woman on the road below. He wanted to fulfil his vow to complete the 1,000 thumbs, but as he approached, he saw it was his mother. At the same time, the Buddha was approaching, and Angulimala had just enough presence of mind to decide to kill the wandering monk instead of his mother. He set out after the Blessed One with his knife raised. But the Buddha kept moving ahead of him. Angulimala just could not catch up with him. Finally, he cried out, "O Bhikkhu, stop, stop!" And the Enlightened One replied, "I have stopped. It is you who have not stopped." Angulimala did not catch the significance of these words, so he asked, "O bhikkhu! Why do you say that you have stopped while I have not?"
The Buddha replied, "I say that I have stopped because I have given up killing all beings. I have given up ill-treating all beings, and have established myself in universal love, patience, and knowledge through reflection. But you have not given up killing or ill treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped." On hearing these words Angulimala was recalled to reality, and thought, these are the words of a wise man. This monk is so very wise and so very brave that he must be the leader of the monks. Indeed, he must be the Enlightened One himself! He must have come here specially to make me see the light. So thinking, he threw away his weapons and asked the Blessed One to admit to the Order of the bhikkhus, which the Buddha did.
When the king and his men came to capture Angulimala, they found him at the monastery of the Buddha. Finding that Angulimala had given up his evil ways and become a bhikkhu, the king and his men agreed to leave him alone. During his stay at the monastery, Angulimala ardently practiced meditation.
Angulimala had no peace of mind because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil kamma, while seeking alms in the streets he would become a target of stray stones and sticks and he would return to the Jetavana monastery with broken head and blood flowing, cut and bruised, to be reminded by the Buddha: "My son Angulimala. You have done away with evil. Have patience. This is the effect of the evil deeds you have committed in the existence. Your evil kamma would have made you suffer through innumerable existences had I not met you."
One morning while going on an almsround in Savatthi, Angulimala heard someone crying out in pain. When he came to know that a pregnant lady was having labor pains and facing difficulty to deliver the child, he reflected, all worldly beings are subject to suffering. Moved by compassion, he reported the suffering of this poor woman to the Buddha who advised him to recite the following words of truth, which later came to be known as Angulimala Paritta. Going to the presence of the suffering woman, he sat on a seat separated from her by a screen, and uttered these words:
Sister, since the day I became an arahat
I have not consciously destroyed
The life of any living beings.
By this truth, may you be well
And may your unborn child be well.
Instantly the woman delivered her child with ease. Both the mother and chid were well and healthy. Even today many resort to this paritta.
Angulimala liked living in solitude and in seclusion. Later he passed away peacefully. As an arahant, he attained parinibbana.
Other bhikkhus asked the Buddha where Angulimala was reborn, and when the Blessed One replied, my son Angulimala has attained parinibbana, they could hardly believe it. So they asked whether it was possible that such a man who had in fact killed so many people could have attained parinibbana. To this question, the Buddha replied, "Bhikkhus, Angulimala had done much evil because he did not have good friends. But later, he hound good friends and with their help and good advice he became steadfast and mindful in practicing the dhamma and meditation. Thus, his evil deeds have been overwhelmed by good kamma and his mind has been completely rid of all defilements."
The Buddha said of Angulimala
"Whose evil deed is obscured by good,
he illumines this world like the
moon freed from a cloud."
The power of love and compassion are stronger than any evil, and are absolute conditions for awakening.
Sunday, 15 September 2013
Saturday, 14 September 2013
Tuesday, 10 September 2013
Posted by AUTUMN&WINTER on 20-05-2013, 4:43 PM :
A Forumer wrote:
yes i know what u said makes sense but that's not what i was initially doubting with what i wrote in post #2009
it's like ok..i give another example...if person A is blind in this life, it's because in previous/past lives he/she was an evil terrorist and plucked out another person's eyes. or if person A is born with no hands in this life, it's because he/she cut off another living being's hands/limbs in a previous/past life. it's the silliness of it. it all sounds very silly. but i'm not refuting the workings of karma or insulting buddhist teachings. it's that karma and the workings of it is complex that's why it's even more silly to assume these kinds of consequences happen in a "mirrored as-it-is-way."
in a nutshell, it's just assumptions. no 1 knows the workings of karma except Buddha for sure. so if no 1 can say for sure, don't say things like 'person A has no hands in this life because he plucked out another person's eyes in a past life.' it's silly and traditionalistic.
Yes, karma is complex and not straight forward as 1+1=2. Only the enlightened beings (there are monks who are already enlightened)can fully understand what has actually happened that causes individual to be blind. However, whatever said in the Cause and Effect Dharma book is definitely true. Just like if you plant water melon, you will get water melon, however the water melon plant needs water, fertile soil and sunlight inorder to grow. Water, fertile soil and sunlight are conditions （缘）for it to bear fruit which is water melon, it will not bear other fruits like apples.
According to Cause and Effect, if one likes to kill, one will have short life-span or illnesses. Though it may not be "mirrored as-it-is-way." but it cannot be very way off from short life-span and illnesses.This makes more sense than our life-span is based on the will of someone up there.
Shifu said when something happens to someone, we as unenlightened beings cannot tell exactly whether it is a cause or an effect, so the best is not to comment.
(If one is kind hearted, though one has not received the blessings but bad luck has already left you. If one is evil, though one has not received the punishments but good luck has already left you).
According to Cause and Effect, if one likes to kill, one will have short life-span or illnesses. Though it may not be "mirrored as-it-is-way." but it cannot be very way off from short life-span and illnesses.This makes more sense than our life-span is based on the will of someone up there.
Shifu said when something happens to someone, we as unenlightened beings cannot tell exactly whether it is a cause or an effect, so the best is not to comment.
(If one is kind hearted, though one has not received the blessings but bad luck has already left you. If one is evil, though one has not received the punishments but good luck has already left you).
Posted by AUTUMN&WINTER on 20-05-2013, 2:54 PM :
A Forumer wrote:
no offense to buddhism . ..
but i always feel it's very childish when people say things like he's hungry now because in a previous life he had lots of food and was stingy and never give to the hungry. he's poor now because in a previous life he was rich in a previous life and used his riches in an unwholesome way or whatever reason. sounds childish and traditionalistic. like saying one is suffering now because of an equal opposite action in previous lives.
as stated by autumn&winter in post #1996 Buddhist Verses & Silent Readings For Reflection (静思语）
In between Cause and Effect, there's condition 缘. Without conditions, effect will not take effect. As mentioned in my earlier post, just like a seed is planted in cement, it has no conditions to grow and bear fruits. We couldn't change the cause as it was already planted but by following Buddha's teachings, we can change the conditions so that the bad cause will not become an effect. Because of we are able to change the conditions, that's why liberation from sufferings is possible.
Though saying so, the best is not to plant any bad seeds (cause). One needs not worry about anything if no bad seeds (cause) are planted
Though saying so, the best is not to plant any bad seeds (cause). One needs not worry about anything if no bad seeds (cause) are planted
Posted by nottibeans on 20-05-2013, 8:57 AM :
000kai000 wrote:
have some question regarding cause and effect,
what causes people to suffer from intestine problem this life ( frequent suffering from diarrhea etc)
and what can do done to lighten the suffering?
The Buddha also suffered from acute diarrhea during His last days. That is the result of an unwholesome kamma in one of his previous existences as a physician. He purposely prescribed laxatives to a patient who defaulted payment.
You can donate medicine to monks and the needy or money to the charity hospitals regularly. Then make a wish to be free from illnesses. Also try to undertake the five precepts. Those who abstain from killing will have good health in future.
For present condition, you can check your diet. Avoid drinking too much water during meals. Avoid taking milk. I heard before some people are lactose-intolerant.
You can donate medicine to monks and the needy or money to the charity hospitals regularly. Then make a wish to be free from illnesses. Also try to undertake the five precepts. Those who abstain from killing will have good health in future.
For present condition, you can check your diet. Avoid drinking too much water during meals. Avoid taking milk. I heard before some people are lactose-intolerant.
Posted by AUTUMN&WINTER on 20-05-2013, 8:04 AM :
oration37 wrote:
While I believe in Buddhism, I'm don't place a lot of emphasis to understand Cause and Effect... especially on the context of Effect in my current life.
The effect or consequence has already took place. And could different causes lead to the same effect/consequence? This is something I like to know as I rather new to Buddhism. Being a practical person, I would like to focus on the future.. i.e. train myself and focus on doing wholesome things.
Above are just my opinions.. and I'm open to others' opinions as well.
In fact, understanding Cause and Effect is not so much about the past, it is a warning for us not to commit these sins in this life so that we won't suffer in future.
In the Lonaphala Sutta, the Buddha explained why it is erroneously fatalistic to assume that one who creates certain karma (intentional action) will surely experience it in a mirrored as-it-is-way. For example, "sowing" a seed in wet cement (karmic seeds) will never bear another similar seed, much less any fruit. One who misunderstands karma would be unable to end suffering due to such delusion.
Vast and Present goodness can limit the fruition of past evils.
In the Lonaphala Sutta, the Buddha explained why it is erroneously fatalistic to assume that one who creates certain karma (intentional action) will surely experience it in a mirrored as-it-is-way. For example, "sowing" a seed in wet cement (karmic seeds) will never bear another similar seed, much less any fruit. One who misunderstands karma would be unable to end suffering due to such delusion.
Vast and Present goodness can limit the fruition of past evils.
- Stonepeace
Posted by AUTUMN&WINTER on 18-05-2013, 9:34 PM :
invisible.hippo wrote:
what about inital stage of life lonely and soon there are friends and as time goes by more old friend contact you.
btw how can i curb these bad habits; hate to lose, jealous, and tend to silent look down on peopel and short temper.
Using rejoice of merits against jealousy. Many do not know if one rejoices in others' merits and virtues, one will also have merits. For eg. if someone has donated 1 million dollars to the charity or temples, though we can't do the same but we rejoice in their merits, we will have merits too.
Just remember good temper brings blessings.
Posted by NUMBer on 18-05-2013, 7:36 PM :
NUMBer wrote:
help ts .again what causes a person to be lonely this lifetime
drdoof reply:
Effect : Why in this-life you are forlorn and friendless ?Cause : Because you were unfaithful and deceitful to others in your previous life.
AUTUMN&WINTER reply:
Yes, I read it somewhere before, what you mentioned above are some of the causes for being lonely too.May be in your past lives, you did not 广结善缘. It is stated in the Cause and Effect Dharma book that if one has a jealous heart, despises others, criticises and scandalizes practitioners of the Way,.............. in one's next life, one will have poor or no affinities with others.However, we can use our present situations to plant good causes to improve our life-situations to a better one.If you like sharing, you will have more and more friends (this is with immediate effect). If you are always grateful, your life will be smooth-sailing.
Monday, 9 September 2013
Posted by AUTUMN&WINTER on 14-05-2013, 8:10 AM :
Cause and Effect:
Practice Dana increases fortune; Setting lives free begets longevity.
Note : Spiritual materialism is just as bad as pure materialism, both forms are attachment and selfishness. Good should be done simply because it is good. We should not be attached to the benefits we get from doing good.
Practice Dana increases fortune; Setting lives free begets longevity.
Note : Spiritual materialism is just as bad as pure materialism, both forms are attachment and selfishness. Good should be done simply because it is good. We should not be attached to the benefits we get from doing good.
Sunday, 8 September 2013
Wednesday, 4 September 2013
Tuesday, 3 September 2013
Posted by AUTUMN&WINTER on 28-04-2013, 8:31 AM :
Cause and Effect
The ability to understand the unlimited past life is inherent in each and everyone of us. Due to our Karmic afflictions caused by our Greed, Hatred, Selfishness, Jealousy etc we hindered and are unable to know and realize such an ability.
People who are enlightened are able to see their many past lives.
The ability to understand the unlimited past life is inherent in each and everyone of us. Due to our Karmic afflictions caused by our Greed, Hatred, Selfishness, Jealousy etc we hindered and are unable to know and realize such an ability.
People who are enlightened are able to see their many past lives.
戒杀放生歌
Posted by AUTUMN&WINTER on 27-04-2013, 9:03 AM :
Cause and Effect
Human beings and animals alike are all born by mothers. The only difference is both are born in different realms. After being born with different "Forms and Appearances" into different environments, we could not recognize who we really were. And so those beings who were born in the human realm take the advantage to kill and eat those born into the animal realms. Eventually we have "to pay an eye for an eye, a life for a life", the Vicious Cycle of Rebirth goes round and round .............................
它若死时，你救它。你若死时，人救你。
Human beings and animals alike are all born by mothers. The only difference is both are born in different realms. After being born with different "Forms and Appearances" into different environments, we could not recognize who we really were. And so those beings who were born in the human realm take the advantage to kill and eat those born into the animal realms. Eventually we have "to pay an eye for an eye, a life for a life", the Vicious Cycle of Rebirth goes round and round .............................
它若死时，你救它。你若死时，人救你。
Posted by AUTUMN&WINTER on 26-04-2013, 8:17 AM :
Cause and Effect
In between the Cause and Effect is the Condition (缘）. When the Condition is right, the deeds (Cause) done will produce results (Effect).
The Law of Karma cannot de destroyed. Karmic deeds from a hundred or thousand kalpas, must produce their results. When the conditions are right, the deeds (Causes) done by us and the results (Effects) from the deeds must be met by us. Each and everyone of us are affected by Law of Karma.
(We can't change the Karmic deeds in the past but we can change the conditions by following Buddha's teachings. By doing so, we are changing our so called "fate").
In between the Cause and Effect is the Condition (缘）. When the Condition is right, the deeds (Cause) done will produce results (Effect).
The Law of Karma cannot de destroyed. Karmic deeds from a hundred or thousand kalpas, must produce their results. When the conditions are right, the deeds (Causes) done by us and the results (Effects) from the deeds must be met by us. Each and everyone of us are affected by Law of Karma.
(We can't change the Karmic deeds in the past but we can change the conditions by following Buddha's teachings. By doing so, we are changing our so called "fate").
Monday, 2 September 2013
Posted by AUTUMN&WINTER on 24-04-2013, 8:02 AM :
Cause and Effect
The Karmic Retribution of Cause and Effect is terrifying : some people died even before they were born (still-born in the womb); some people were afflicted by diseases upon delivery and perished; some poeple lived for three to five years then died; some people lived for a little longer, then befallen with some unexpected accidents or catastrophies, they too perished.
These cannot be the will of any god because god is not so cruel.
The Karmic Retribution of Cause and Effect is terrifying : some people died even before they were born (still-born in the womb); some people were afflicted by diseases upon delivery and perished; some poeple lived for three to five years then died; some people lived for a little longer, then befallen with some unexpected accidents or catastrophies, they too perished.
These cannot be the will of any god because god is not so cruel.
Sunday, 1 September 2013
Posted by AUTUMN&WINTER on 23-04-2013, 8:19 AM :
Cause and Effect
Cause and Effect cannot be wrong. Karma arises from a single thought. Visualise the Buddha and you become the Buddha. Think of Mara and Mara you become. One single thought can revolutionize. Many situations we may not recognize. A dangerous situation can be altered. A peaceful one can be changed.
Effects have their Casues. And Causes can effect changes. When Causes do not arise. Effects do not pass by. Thus it has been uttered :
Bodhisattvas are afraid to create Causes.
Living beings are afraid to accept Effects.
To be afraid of Cause will produce no Cause.
To be afraid of Effects will produce Effects.
Cause and Effect cannot be wrong. Karma arises from a single thought. Visualise the Buddha and you become the Buddha. Think of Mara and Mara you become. One single thought can revolutionize. Many situations we may not recognize. A dangerous situation can be altered. A peaceful one can be changed.
Effects have their Casues. And Causes can effect changes. When Causes do not arise. Effects do not pass by. Thus it has been uttered :
Bodhisattvas are afraid to create Causes.
Living beings are afraid to accept Effects.
To be afraid of Cause will produce no Cause.
To be afraid of Effects will produce Effects.
Saturday, 31 August 2013
Posted by AUTUMN&WINTER on 22-04-2013, 7:58 AM :
Cause and Effect
Common sicknesses can be treated by doctors. If it is a prolonged or recurring sickness, or one after undergoing operations and there is still no signs of recovery, it is Karmic sickness; often caused by much killing in the past lives. We can first tackle the causes by becoming a vegetarian, prevent killing, and also to free lives. More importantly is to emphasize on our personal cultivation and chanting the various names of the Buddhas.
Common sicknesses can be treated by doctors. If it is a prolonged or recurring sickness, or one after undergoing operations and there is still no signs of recovery, it is Karmic sickness; often caused by much killing in the past lives. We can first tackle the causes by becoming a vegetarian, prevent killing, and also to free lives. More importantly is to emphasize on our personal cultivation and chanting the various names of the Buddhas.
Posted by AUTUMN&WINTER on 20-04-2013, 7:40 PM :
Cause and Effect
To avoid eating meat and to become a vegetarian, is to purify the body but not the tongue from contamination. To be pure in speech is to be pure in words, thoughts and deeds. Pure speech is without anger, blame, hatred, untruth and deceit. To use pure food, speech and always acting kind, is to develop a pure body, heart and mind.
To avoid eating meat and to become a vegetarian, is to purify the body but not the tongue from contamination. To be pure in speech is to be pure in words, thoughts and deeds. Pure speech is without anger, blame, hatred, untruth and deceit. To use pure food, speech and always acting kind, is to develop a pure body, heart and mind.
Posted by AUTUMN&WINTER on 18-04-2013, 7:34 AM :
Cause and Effect
Our lives are not fated. "Destiny can be altered through virtuous deeds". For example : if in the past, we have committed killing and also caused hurt to others, we will have created the karmic effects of sicknesses and short life. But in this life, if we were to protect, save and liberate lives, we can stay healthy and be free from sicknesses. The past karmic causes together with the causes planted in this life will culminate into our present life-situations.
Our lives are not fated. "Destiny can be altered through virtuous deeds". For example : if in the past, we have committed killing and also caused hurt to others, we will have created the karmic effects of sicknesses and short life. But in this life, if we were to protect, save and liberate lives, we can stay healthy and be free from sicknesses. The past karmic causes together with the causes planted in this life will culminate into our present life-situations.
Posted by AUTUMN&WINTER on 17-04-2013, 11:18 AM :
Cause and Effect
Practicing giving increases fortune. Setting lives free begets longevity. One good thought transports us to Heaven. One evil thought delivers us into Hell. Cause and Effect is just and fair. Like Yin and Yang complementing each other. In our Saha world there are jails; In the Nether world there is Hell. Doing good or bad all come from you. Wait not when Death is near to know it's true.
Practicing giving increases fortune. Setting lives free begets longevity. One good thought transports us to Heaven. One evil thought delivers us into Hell. Cause and Effect is just and fair. Like Yin and Yang complementing each other. In our Saha world there are jails; In the Nether world there is Hell. Doing good or bad all come from you. Wait not when Death is near to know it's true.
Monday, 26 August 2013
Posted by AUTUMN&WINTER on 16-04-2013, 7:51 AM :
Cause and Effect
Unattached to all wordly possessions, saving and freeing lives -- a habitual action;
Unattached to all wordly possessions, saving and freeing lives -- a habitual action;
These result in blessings in abundance;
A long life and rebirth in Heaven
And escaping from dangers is so common.
Practising virtues will good fortune make,
Bu don't expect for nor rewards wait.
What you do and give, is what you will get.
Not expecting dues from virtuous acts,
The Law of Karma justly takes effect.
A long life and rebirth in Heaven
And escaping from dangers is so common.
Practising virtues will good fortune make,
Bu don't expect for nor rewards wait.
What you do and give, is what you will get.
Not expecting dues from virtuous acts,
The Law of Karma justly takes effect.
Posted by AUTUMN&WINTER on 15-04-2013, 8:00 AM :
Cause and Effect
Even as we uphold precepts in this life, sometimes we will also incur bad karma and become sick. Just because we fell sick while upholding precepts, we should not be discouraged to continue this practice. While we are upholding precepts and still fall sick, this is a sign that our past bad karma has lessened. It is an early sign that our karma is diminishing. 重业轻报
Even as we uphold precepts in this life, sometimes we will also incur bad karma and become sick. Just because we fell sick while upholding precepts, we should not be discouraged to continue this practice. While we are upholding precepts and still fall sick, this is a sign that our past bad karma has lessened. It is an early sign that our karma is diminishing. 重业轻报
Posted by AUTUMN&WINTER on 14-04-2013, 10:40 AM :
Cause and Effect
In the past, we may have caused bad karma which was supposed to result in us going into hell or into the ghost realms as karmic retribution. But due to our determination to upkeep precepts, we only suffer a little headache. After the headache has disappeared, the karma also vanished, and we are at peace and are well again.
In the past, we may have caused bad karma which was supposed to result in us going into hell or into the ghost realms as karmic retribution. But due to our determination to upkeep precepts, we only suffer a little headache. After the headache has disappeared, the karma also vanished, and we are at peace and are well again.
Posted by blue crystal on 13-04-2013, 8:10 AM :
Cause and Effect
All evil deeds spring from the following 10 Evil roots : Wanton Killing, Stealing, Sexual misconduct, False Speech, Scandalous gossip, Speaking with double-tongue, Bad mouthing, Greed, Hatred, and Ignorance. If one commits these 10 Evils, in the next life, one will be reborn into the realms of Hell, Animals or Hungry ghosts -- the 3 terrifying evil realms of Karmic Retribution.
All evil deeds spring from the following 10 Evil roots : Wanton Killing, Stealing, Sexual misconduct, False Speech, Scandalous gossip, Speaking with double-tongue, Bad mouthing, Greed, Hatred, and Ignorance. If one commits these 10 Evils, in the next life, one will be reborn into the realms of Hell, Animals or Hungry ghosts -- the 3 terrifying evil realms of Karmic Retribution.
Posted by AUTUMN&WINTER on 12-04-2013, 8:03 AM :
Cause and Effect
Many people do not really understand the cause of bearing a prodigal son. The reason is mainly due to not doing any meritorious deeds in the past lives; moreover there were Karmic debts still unsettled. By not doing evil, by doing lots of good deeds so as to accumulate merits, only will one have a truly good and fortunate child.
Many people do not really understand the cause of bearing a prodigal son. The reason is mainly due to not doing any meritorious deeds in the past lives; moreover there were Karmic debts still unsettled. By not doing evil, by doing lots of good deeds so as to accumulate merits, only will one have a truly good and fortunate child.
Posted by AUTUMN&WINTER on 11-04-2013, 7:03 PM :
One Buddhist sutra states: “If
you want to understand the
causes that existed in the past,
look at the results as they are
manifested in the present. And
if you want to understand
what results will be manifested
in the future, look at the
causes that exist in the
present.”
欲知前世因,今生受者是;欲知来世果,今生作者是！
~ Daisaku Ikeda ~
you want to understand the
causes that existed in the past,
look at the results as they are
manifested in the present. And
if you want to understand
what results will be manifested
in the future, look at the
causes that exist in the
present.”
欲知前世因,今生受者是;欲知来世果,今生作者是！
~ Daisaku Ikeda ~
Posted by AUTUMN&WINTER on 11-04-2013, 7:52 AM :
Cause and Effect
If you like to do charity, but you just have got no money; don't worry, just send out your compassionate heart, and together with your kind and loving thoughts, to all those whom you wish to give and help. A kind word here, a caring thought there is as charitable as the money that others share.
When you encourage others to do charity, and also rejoice in setting animals free, though the participation may look insignificant, your good, loving thoughts make all the difference.
Heaven and Earth, so high so near, within without, what's rich what's poor?!
If you like to do charity, but you just have got no money; don't worry, just send out your compassionate heart, and together with your kind and loving thoughts, to all those whom you wish to give and help. A kind word here, a caring thought there is as charitable as the money that others share.
When you encourage others to do charity, and also rejoice in setting animals free, though the participation may look insignificant, your good, loving thoughts make all the difference.
Heaven and Earth, so high so near, within without, what's rich what's poor?!
Posted by AUTUMN&WINTER on 10-04-2013, 8:02 AM :
Cause and Effect
"Practice Compassion -- No Killing" is one of the 3 types of pure blessings which result from pure actions :
1) Worldly Blessings (Filial-piety)
2) Precepts Blessings (Taking refuge in the Triple Jewels)
3) Cultivation Blessings (Practising the bringing forth of the Bodhicitta)
If in this life we can avoid killing, save, and set lives free, and together with the chanting of Sutras and Mantras, we can transfer the merits that accrue from such virtuous acts to the deceased, with the hope that they will someday be reborn in the Pure Land. Devotion such as these will result in our securing a place in one fo the 9 categories of lotuses in the Pure Land of Amitabha.
"Practice Compassion -- No Killing" is one of the 3 types of pure blessings which result from pure actions :
1) Worldly Blessings (Filial-piety)
2) Precepts Blessings (Taking refuge in the Triple Jewels)
3) Cultivation Blessings (Practising the bringing forth of the Bodhicitta)
If in this life we can avoid killing, save, and set lives free, and together with the chanting of Sutras and Mantras, we can transfer the merits that accrue from such virtuous acts to the deceased, with the hope that they will someday be reborn in the Pure Land. Devotion such as these will result in our securing a place in one fo the 9 categories of lotuses in the Pure Land of Amitabha.
Sunday, 25 August 2013
Posted by AUTUMN&WINTER on 09-04-2013, 7:08 PM :
Moliya Seewaka : I think one’s all the amenities & pains depend on his past Karma..L.Buddha.. what is your opinion about that…?
L.Buddha : Don’t ever say so Moliya..!
Sicknesses and deceases cause pain..
Mucus and air in this body cause pain..
Changing of seasons cause pain..
Accidents cause pain..
So, what you said is not true..!
(Not everything happens in this life is due to past lives karma. Only enlightened beings able to tell whether it's the cause or the effect).
L.Buddha : Don’t ever say so Moliya..!
Sicknesses and deceases cause pain..
Mucus and air in this body cause pain..
Changing of seasons cause pain..
Accidents cause pain..
So, what you said is not true..!
(Not everything happens in this life is due to past lives karma. Only enlightened beings able to tell whether it's the cause or the effect).
Posted by AUTUMN&WINTER on 09-04-2013, 7:58 AM :
Cause and Effect
The ancient sages say : " A face devout of hatred is like an offering. A mouth free from hateful words emits fragrance. A heart empty of hatred is like a priceless gem. Not created nor destroyed, the Eternal Truth stands ." A heart free from hatred and filled with Equanimity is completely whole and pure.
The ancient sages say : " A face devout of hatred is like an offering. A mouth free from hateful words emits fragrance. A heart empty of hatred is like a priceless gem. Not created nor destroyed, the Eternal Truth stands ." A heart free from hatred and filled with Equanimity is completely whole and pure.
Saturday, 24 August 2013
Posted by AUTUMN&WINTER on 06-04-2013, 8:15 AM :
Cause and Effect
No one can escape death. When a person leaves the world he takes along nothing with him, except his karmic seeds of good and bad deeds. It is said :"At death not even one of 10,000 thing we can bring; Except only the karmic seeds of every deed we did."
万般带不去，只有业随身。
No one can escape death. When a person leaves the world he takes along nothing with him, except his karmic seeds of good and bad deeds. It is said :"At death not even one of 10,000 thing we can bring; Except only the karmic seeds of every deed we did."
万般带不去，只有业随身。
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