Buddhism Discussion

[fab]

5 hours ago, Coolbriz said:

Ah ok, so Buddhas generally do not reincarnate as you mentioned, except the Maitreya, who has a mission to fulfill in this period? So Boddhisattvas like Di Zhang Wang, who vowed not to become a Buddha as long as the hell is not empty, chooses not to be one by choice? 

 

 

Yes

 

They choose to 倒驾慈航

[TT2880]

🏔 The Future Buddha - Maitreya 🏔

 

〰️
🌱 Maitreya is recognized by both #Mahayana and #Theravada Buddhism as one who will be a Buddha in a future time. He is thought to be the fifth and last Buddha of the current world age (kalpa). Unlike his antecedent, however, Maitreya is understood in a more millennial light, as he is predicted to be a “world-ruler,” uniting those over whom he has dominion.
〰️
🌱 According to some Buddhist traditions, the period of the #Buddhist Law is divided into three stages: a first period of 500 years, of the turning the Wheel of the Law; a second period of 1,000 years, of the deterioration of the Law, and a third period of 3,000 years (called Mappo in Japan) during which no one practises the Law. After this, Buddhism having disappeared, a new #Buddha will appear who will again turn the Wheel of the Law. This future Buddha is still in the Tusita heaven, in the state of a Bodhisattva. Gautama Buddha himself will enthrone him as his successor. 〰️
🌱 Maitreya is first mentioned in the Cakkavatti Sutta of the Pali #Tipitika (Digha Nikaya 26). The sutta describes a future time in which the dharma is entirely lost, at which time #Maitreya will appear to teach it as it had been taught before. Until that time, he will dwell as a bodhisattva in the Deva Realm.

〰️
🌱 The name #Maitreya or Metteyya is derived from the word maitrī (Sanskrit) or mettā (Pāli) meaning "loving-kindness," which is in turn derived from the noun mitra (Pāli: mitta) ("friend"). He is now living his last existence as a Bodhisattva. In anticipation of his imminent arrival, he is sometimes considered as a Buddha and given the title of Tathagata.
〰️
🌱In Korea and Japan, where Maitreya enjoyed great favour from the sixth century, he is often confused (as in #China) with #Amitabha and #Sakyamuni. In sculpture, he was sometimes confused with Nyoirin Kannon in #Japan, a form of #Avalokitesvara. In Tibet, when he is represented seated, his legs hang (in the European manner) and he is clothed as a Buddha.

[wilfgene]

There are statues of Buddhas of Ten Ages, in Manchuria.

[TT2880]

If someone hits us with a stick, are we angry at the stick or at the person hitting us? This question might seem absurd, but breaking it down logically, it is the stick that directly caused us pain. However, we know the stick is not in control, and so we do not direct our anger at the stick. Like us, the stick is a victim in this scenario. We likewise don’t blame the hand wielding the stick. Rather, we look to the person controlling the hand. This seems logical to us. Yet the person himself or herself was overpowered by anger and driven to act by their rage. Following this line of reflection, logic should lead us to recognize that the locus of power is not the person but the emotional forces that have taken control from within. The person attacking us fell under the control of their anger, just as has surely happened to us on occasion. 

 

What this shows is that we can lose our freedom in many ways. Even when we have external freedoms like freedom of speech, freedom of movement, and the freedom to gather, we may still be mentally or emotionally overpowered. We could still be controlled by disturbing emotions whose orders we are executing. This lack of inner freedom curtails our ability to feel content, to make wise choices, and to make the most of our external freedoms.

 

For this reason, authentic freedom must include freedom from the control of destructive emotional forces. In this area, we gain greater freedom by actively training ourselves. Achieving inner freedom entails hard work, but it can be consciously cultivated. Here, again, our intelligence is a powerful tool. We can apply it with wisdom and patience to understand how our destructive emotions work so that we can gradually liberate ourselves from their dictates.

~ The 17th Karmapa Ogyen Trinley Dorje
 

[TT2880]

Without self-reflection, what would a spiritual path be, and where would it lead us? We might simply become pacifists, trying to change the world or fit into some community or social group—but still confused about who we are as individuals and why we’re pursuing a spiritual path. There would always be a dichotomy between our spiritual path and the way we live our lives, and so nothing would change. We’d be like a train with its wheels on two tracks, trying to go in two different directions at once.

 

In some sense every path, conventional or spiritual, is about the pursuit of happiness and liberation from suffering. With the Dharma, the teacher, and the practice of self-reflection, we could begin achieving these goals here and now. We could do this by going beyond the habitual tendencies that cause suffering and pain. But are we really willing to change our approach? Are we willing to be present long enough to see our habits? This is the challenge of self-reflection. The possibility of change exposes our love affair with ourselves. And no matter how painful that relationship has been, we may suddenly question our willingness to change. 

 

Most of us like ourselves very much. We are somewhat addicted to being who we think we are. Maybe we could just keep it that way. The idea of change feels like being unfaithful to ourselves. So we resist change and become illogically stubborn about holding on to habitual patterns.

~Dzigar Kongtrul Rinpoche

[Guest]

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Edited January 19, 2021 by Guest

[Guest]

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Edited January 19, 2021 by Guest

[TT2880]

1 hour ago, Blow away said:

Appreciate this sharing. I am writing just for the sake of discussion and deepening the thinking process. I do not subscribe to any religion but I wouldn’t call myself atheist or free thinker either.

 

I think the bible has a more powerful way of saying the same thing. If someone slaps you, turn the other cheek.

Hello. 

 

Thanks for reading and commenting. 

I am in no position to argue whose path is a more powerful path. In fact, what you raised is immaterial to me. 

 

If you think that the quote from the Gospel inspired you and you think you are able to turn the other cheek in the event of such a scenerio, please do so. The Bible, I am pretty sure is not for us to read, believe and to go around arguing with other fellow humans who choose a different path. Or am I wrong in this? 

 

Thank you. 

 

[Guest]

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Edited January 19, 2021 by Guest

[TT2880]

1 hour ago, Blow away said:

Just want to raise a few questions here to deepen the discussion.

 

I think there are some contradictions so would be good to have clarifications.

 

1. How can one be a pacifist and try to change the world at the same time? A pacifist is someone who is against war while changing the world means there are something you think needs to be improved or replaced with. 
 

2. Where does the dichotomy between spiritual path and way of living come from? What exactly is the spiritual path that seems to contradict the way we live?

 

3. The pursuit of happiness does not always mean liberation from suffering. In fact Buddhism often teaches us that the pursuit of happiness may actually lead to suffering. 
 

4. it’s true that we are resistant to change and we are addicted to our habit patterns. What causes this behaviour and how can we release this addiction? The truth is we are capable of self reflection and despite knowing it’s a habit pattern we stubbornly refuse to let go. It’s only when we face death that we realize the folly of holding on to the habit patterns and regret it.

Hello.

 

Thank you again for reading. 

 

From your questions, I can see the confusion. The confusion is exactly what is highlighted, a train with its wheels on two track, trying to go at two different directions at once.

 

All I can share with you that what you raised are very valid questions and very common too. If you really wanted to find the answer, I am not the person to approach. Who should you look for for the answers then? You. 

 

Thank you. 

 

 

 

[TT2880]

The six perfections (Skt. Paramita) — the essential practice of Mahayana Buddhism.

 

••The six perfections are 
•Generosity
•Ethical discipline
•Patience
•Diligence
•Concentration
•Wisdom

 

••Each perfection develops a particular aspect of a Buddhist’s character or understanding. 

 

 

•Generosity or Dana paramita is willing to give others what they need, whether that be time, possessions, or skills. Willingness to give without regret and with joy, and to give without expectation of reward. The act of giving is purely out of compassion or goodwill, or the desire for someone else's well-being.

 

•Generosity is a compassion-motivated practice that is a great part of Bodhicitta (see #buddhalandbodhicitta). According to Tsongkhapa's Great Treatise on the Stages of the Path: "Generosity is the mental inclination to share material resources with others, to protect them, and to teach them the Dharma."

 

•The Buddha teaches that wisdom enables us to be truly generous. "In the case of someone just beginning to practice generosity, it is wisdom that understands the advantages of generosity and the faults of stinginess. Later, for advanced bodhisattvas, it is non-dualistic wisdom directly penetrating emptiness—ultimate reality—that allows them to practice more radical and powerful types of generosity (which would otherwise be highly inadvisable), such as giving away even their flesh to those who need it."

 

••The Practice of Generosity

 

•Try a practice of acting on every impulse to give, no matter what, during a twenty-four hour period. It can be money, time, or words of support. Generosity can mean the simple giving of a smile or extending ourselves to listen to a friend. Use every second in the next twenty-four hours to give. Do not expect anything in return. 

 

•The Buddha stressed that a gift's spiritual efficacy depends not on the amount given but rather on the attitude with which it is given.

 

•Buddhist teachings emphasize that the manner we give is as important as what we give-we should give with respect, happiness, and joy. When we practice generosity, and it does not bring happiness and joy, we should pay close attention to our motivations for giving, and perhaps even re-evaluate whether to give at all.

 

•Generosity in Buddhism is deeply rooted in the practice of letting go. By giving people, we are becoming less attached to our belongings and feelings. We put the interest of other people before our own.

[Steve5380]

16 hours ago, Blow away said:

Appreciate your response. Sometimes I would like to have some meaningful discussion and exchange of ideas to understand things better.

 

It’s ok if you find it immaterial. 

 

I fully agree with your opinion that some meaningful discussions and exchanges of ideas lead to better understanding.

 

Better understanding not only from the input from the other persons in the conversation, but also from our own writings.  I find that by writing down explanations of my ideas, they become more clear and better organized.

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Edited December 18, 2020 by Steve5380

[Guest]

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Edited January 19, 2021 by Guest

[wilfgene]

8 hours ago, Steve5380 said:

 

I fully agree with your opinion that some meaningful discussions and exchanges of ideas lead to better understanding.

 

Better understanding not only from the input from the other persons in the conversation, but also from our own writings.  I find that by writing down explanations of my ideas, they become more clear and better organized.

.

In the Chinese stream alone, there are more than five thousand scriptures, officially.  As influential as it is, the Scripture of the Heart is not from Buddha, present or otherwise.  YOU make the choice.

[Steve5380]

4 hours ago, Blow away said:

Appreciate the positivity in your post.

 

Everyone likes to say that their religion is not a religion, it is a way of life or whatever. What makes religion a religion? What makes it not a religion? What is the difference between religion and spirituality?

 

 

I think that "a religion" is a shortcut for "an organized religion".   For a religion to have an identity it needs a structure, an organization that defines it, makes its rules and regulations, and promotes it. Specifies what is expected from the follower and what is promised to him. 

 

For example, I don't follow a religion. I don't recognize any organization's authority to respect and follow.  Yet I have something close to a religious belief:  a philosophy.  I consider myself a Christian because I try to live by the moral rules the figure Jesus gave in the four writings about him in the Gospels.  These are not instructions for a worship, but ideas of what my moral principles should be.

[Guest]

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Edited January 19, 2021 by Guest

[Steve5380]

10 minutes ago, Blow away said:

Guess u r someone who takes the essence and relevance from Christianity while discarding the rigid stuff.

 

I remember watching a short movie based on a true story about a gay young man committing suicide cos his mother could not accept his sexuality. She would use the bible to deny his sexuality. The grieving mother was finally able to see beyond her blind faith and became a champion for the gay rights. 

 

It is unfortunate that some parents don't give credibility to their children, simply because they are children.  Belief in the child should come first, anything else second.  The same happens when a stepfather abuses his stepdaughter and the mother believes him instead of her daughter. 

 

Churches should start living up to their responsibility for what their preaching does to their followers.  Pope Francis already has spoken out in support of homosexual children:  "They are children of God and have a right to a family".  Much more needs to be done, but this is a beginning.

[kitsune]

Hello @Blow away

 

Just wanted to share my view with you.

 

On 12/18/2020 at 8:51 AM, Blow away said:

1. How can one be a pacifist and try to change the world at the same time? A pacifist is someone who is against war while changing the world means there are something you think needs to be improved or replaced with. 

 

You have mis-interpret Rinpoche's message...

 

This is The original text:

"Without self-reflection, what would a spiritual path be, and where would it lead us? We might simply become pacifists, trying to change the world or fit into some community or social group—but still confused about who we are as individuals and why we’re pursuing a spiritual path. "

 

He meant it as without self-reflection, where would spiritual path could end up or become ---> it simply can be in these 3 areas:

1. Pacifists
2. trying to change the world [Aggressor]
3. fit into some community or social group [Conformist]

 

 

 

On 12/18/2020 at 8:51 AM, Blow away said:

2. Where does the dichotomy between spiritual path and way of living come from? What exactly is the spiritual path that seems to contradict the way we live?

 

I don't know about others but for me spiritual path is the truth of cessation and the truth of the path. Nobody wants suffering, this is simply the case not hard to understand. In buddhism, the cause of suffering is affliction (attachment, hatred & confusion) and karma. When you know what is the cause you would want to end it (cessation), and how to end it (path). 

 

But you take a look at the way we live our lives: it is all fill with attachment, hatred and confusion. So one is STAY IN it and spiritual path is to GET OUT of it. So do you see the contradictory is obvious right.

 

 

 

On 12/18/2020 at 8:51 AM, Blow away said:

3. The pursuit of happiness does not always mean liberation from suffering. In fact Buddhism often teaches us that the pursuit of happiness may actually lead to suffering. 

 

That's why Rinpoche stated conventional or spiritual path. As a basis, not wanting to be in the state of displeasure and wanting to be in the state of pleasure is a common understanding. That is the pursuit of happiness, right?. But I think there are different level of happiness that we can look at.

 

If you look at conventional happiness like for example: you feel happy getting a new bag from Gucci, how long does that happy feeling going to last? one day? 2 days? A month? A year? That kind of happiness is not everlasting, but you do feel happy at that moment. 

 

Then from another level, we seek liberation from suffering, to put an end from all suffering, is this happiness? And if it's from the perspective of a Mahayana path, to attain enlightenment for the sake of all sentient beings, so that they are also liberated from all suffering, that's a different level of happiness isn't it. 

 

 

On 12/18/2020 at 8:51 AM, Blow away said:

4. it’s true that we are resistant to change and we are addicted to our habit patterns. What causes this behaviour and how can we release this addiction? The truth is we are capable of self reflection and despite knowing it’s a habit pattern we stubbornly refuse to let go. It’s only when we face death that we realize the folly of holding on to the habit patterns and regret it.

 

That's why in the article Rinpoche stated that "The possibility of change exposes our love affair with ourself"  

 

This is the direct answer to your question of what causes this behaviour. And how can we release of this addiction? We have to look within ourself again.

 

 

 

 

Edited December 22, 2020 by kitsune

[kitsune]

On 12/19/2020 at 5:55 AM, Blow away said:

Everyone likes to say that their religion is not a religion, it is a way of life or whatever. What makes religion a religion? What makes it not a religion? What is the difference between religion and spirituality?

 

I had tried to engage others in some meaningful discussion but unfortunately had met with a stone wall. But this is exactly what makes a religion a religion. The refusal to examine and reflect. Just take what is said as the ultimate.

It is easy to quote any scriptures. But how does it make sense to you? What is YOUR understanding of the quote? Have you walked the talk? Have you walked the path?  
 

I join some Facebook groups on religion and spirituality. Unfortunately it’s all some cacophony. 

 

 

Hello @Blow away

 

I do not want to quote from any scriptures, but please do let me quote from His Holiness Dalai Lama:

" My religion is very simple. My religion is KINDNESS."

 

 

Why can't it be simply like that? In fact, it should be simply like that! 

 

Don't be so hard on yourself, we need to start from somewhere and maybe just start with practicing kindness, and from there you can see and learn about generosity, patience, oneness, compassion... don't have to stick to labels of religion or not.

 

 

 

Edited December 22, 2020 by kitsune

[LeanMature]

8 minutes ago, kitsune said:

 

Hello @Blow

 

I do not want to quote from any scriptures, but please do let me quote from His Holiness Dalai Lama:

" My religion is very simple. My religion is KINDNESS."

 

 

Why can't it be simply like that? In fact, it should be simply like that! 

 

Don't be so hard on yourself, we need to start from somewhere and maybe just start with practicing kindness, and from there you can see and learn about generosity, patience, oneness, compassion... don't have to stick to labels of religion or not.

 

 

 

 

"My religion is Kindness" is way too simplistic, with due respect to the Dalai Lama.  

[wilfgene]

5 minutes ago, LeanMature said:

 

"My religion is Kindness" is way too simplistic, with due respect to the Dalai Lama.  

For god's sake, it's a prelude to elaboration.  Look into ourselves why we stop there?

[Steve5380]

8 hours ago, LeanMature said:

 

"My religion is Kindness" is way too simplistic, with due respect to the Dalai Lama.  

 

And his is not the only simplicity.

 

It is said that all of religion can be summed up in... the Golden Rule.

[fab]

https://www.express.co.uk/news/science/716499/reincarnation-REAL-proof-life-after-death

[TT2880]

Confusion can arise due to certain similarities between compassion and attachment. Both involve a kind of caring, although in other ways they are radically different. Attachment is aimed at our own interests, and involves caring about ourselves. Compassion is aimed at others’ interests, and has to do with caring for others. 

 

 

This similarity is something we can make use of in our spiritual lives. Here is a simple example: Let’s say you have three pieces of fruit. If you eat them all yourself and do not share any with others, that is attachment or desire. It involves caring only for oneself. However, if you eat one and give the remaining two to others to enjoy, it can become compassion. Attachment or desire will have been transformed into caring for others. In this way, compassion is a sort of transfer of yourself to others. 

 

 

It is true that we all have a certain measure of desire, or attachment, but we also have the ability to transform this into compassion. However, as an extreme form of attachment, the greed we were discussing earlier poses a serious obstacle to our cultivation of compassion. I hope it is clear by now how important it is for us to break the spell of greed that we have fallen under—and guard against its recurrence once the spell is broken.

 

To that end, we can actively heighten our awareness of our fundamental dependence on others and on the environment. As we recognize more and more clearly how deeply interdependent we all are on one another, our sense of closeness to others and to the earth can likewise deepen. A profound awareness of interdependence weakens our sense of separation and difference, and can ultimately eliminate it. This provides a powerful support for our efforts to transform attachment’s caring about self into compassion’s caring for the world.

 

~ The 17th Karmapa Ogyen Trinley Dorje

[TT2880]

Thank you 2020. Hello 2021.

 

May All Sentiment Beings be Well Happy Peaceful. 

 

🙏

 

 

 

[fenghou]

On 12/3/2020 at 1:07 PM, fab said:

 

Buddhas don't reincarnate, only Boddhisattvas do.

 

The next Buddha to come is  Maitreya. none of us will get meet him this life.

 

Hello everyone I am new to this thread, was just passing through and I saw the above. 

 

Just want to add that there is something called the Trikaya where Buddhas and Bodhisattva entities have 3 aspect to them.

 

The Dharmakāya

The Saṃbhogakāya

The Nirmāṇakāya

 

From my understanding (might be incomplete or incorrect), when Bodhisattvas reincarnate, it is referring to the Nirmanakaya, which is the avatar body. Great Bodhisattvas like the Great Guan Yin and other compassionated Bodhisattvas made a vow to stay in the cycle of rebirth to best help sentient beings like us, but their other two bodies (Dharmakaya and Sambhogakaya) are not affected.

 

I struggled with this topic in the past because I asked myself, if Bodhisattvas are reincarnating, then what am I praying to in a Guan Yin Temple? Then I read about the Trikaya.

 

Or at least this is what I think.

Do correct me if you have a more complete knowledge 

 

Namo Amituofo

[tic-toc]

Wow!  Everyone is very knowledgeable! 👍👍👍 Tks for sharing.

In comparison, I am completely ignorant 

[Steve5380]

12 hours ago, tic-toc said:

Wow!  Everyone is very knowledgeable! 👍👍👍 Tks for sharing.

In comparison, I am completely ignorant 

 

Welcome to the large group of us who recognize to be totally ignorant of alleged realities of a supernatural of which all organized religions claim to know everything about it.

[wilfgene]

13 minutes ago, Steve5380 said:

 

Welcome to the large group of us who recognize to be totally ignorant of alleged realities of a supernatural of which all organized religions claim to know everything about it.

Highly likely you haven't gone through @tic-toc's single status updates and have just made his day, if not year.  

He thinks therefore he is.

[Steve5380]

7 minutes ago, wilfgene said:

Highly likely you haven't gone through @tic-toc's single status updates and have just made his day, if not year.  

He thinks therefore he is.

 

Like @tic-toc, another person, Rene Descartes also thought "Cogito, ergo sum"  (I think, therefore I am)

[wilfgene]

10 minutes ago, Steve5380 said:

 

Like @tic-toc, another person, Rene Descartes also thought "Cogito, ergo sum"  (I think, therefore I am)

 

38 minutes ago, Steve5380 said:

 

Welcome to the large group of us who recognize to be totally ignorant of alleged realities of a supernatural of which all organized religions claim to know everything about it.

You didn't sound encouraging, to me.

Reminds me of a guy reading the bible in Redhill Swimming pool.  'Is god worth your while?'

[Steve5380]

4 minutes ago, wilfgene said:

 

You didn't sound encouraging, to me.

Reminds me of a guy reading the bible in Redhill Swimming pool.  'Is god worth your while?'

 

How would you be encouraging in the topic of religion ?

 

"Believe in God, and you will go to heaven" ?

"If you are completely ignorant,  go to this church and they will teach you everything" ?

"Learn what <Moses> <Christ> <Muhamad> <Buddha> <Confucius> <Lao Tsu> etc. etc (pick one) taught"

 

I consider encouraging the realization that all we humans know exactly the same about the supernatural.

[wilfgene]

3 minutes ago, Steve5380 said:

 

How would you be encouraging in the topic of religion ?

 

"Believe in God, and you will go to heaven" ?

"If you are completely ignorant,  go to this church and they will teach you everything" ?

"Learn what <Moses> <Christ> <Muhamad> <Buddha> <Confucius> <Lao Tsu> etc. etc (pick one) taught"

 

I consider encouraging the realization that all we humans know exactly the same about the supernatural.

@tic-tocmight have come to realize that there are more to him, other than sex.

[SGDiscreetJoe]

13 hours ago, fenghou said:

 

Hello everyone I am new to this thread, was just passing through and I saw the above. 

 

Just want to add that there is something called the Trikaya where Buddhas and Bodhisattva entities have 3 aspect to them.

 

The Dharmakāya

The Saṃbhogakāya

The Nirmāṇakāya

 

From my understanding (might be incomplete or incorrect), when Bodhisattvas reincarnate, it is referring to the Nirmanakaya, which is the avatar body. Great Bodhisattvas like the Great Guan Yin and other compassionated Bodhisattvas made a vow to stay in the cycle of rebirth to best help sentient beings like us, but their other two bodies (Dharmakaya and Sambhogakaya) are not affected.

 

I struggled with this topic in the past because I asked myself, if Bodhisattvas are reincarnating, then what am I praying to in a Guan Yin Temple? Then I read about the Trikaya.

 

Or at least this is what I think.

Do correct me if you have a more complete knowledge 

 

Namo Amituofo

 

Hey fenghou,

 

Seldom comment, just to share what I know.

 

Just to highlight that what you are referring only being discussed in the Mahayana tradition. The Theravada tradition doesnt talk about all these.

 

What you are refering to in chinese is call - 法身，报身，应身. Usually Dharmakaya is referring to the origin, the original source of these entities. Then the Sambhogakaya are the divine entities they transformed from the Dharmakaya to actually carry out their works. Nirmakaya are the ones in reincarnated entities in various forms in the samsara world to represent these entities and do the actual work.

 

All these just tend to complicate things.

 

But depend on what type of buddhist you are.

There are those who are just plain buddhist, who just go to the temple to pray for blessings thats all.

Then there are those who practices, 2 major groups as I mentioned above, the mahayana tradition will just chant and pray to hope to reborn in pure lands to seek liberation there. This group will also try to ask deliverance/blessing from these bodhisattvas.

The theravada pracititioners will mostly meditate and most of the time seek self practice and eventually self liberate, they do meitiorious deeds and dedicate them for good karmic returns next time. This group will not seek external assistance. They will recognise the presence of these bodhisattvas but it is not the intention to sort help from them.

Having said that, the Buddha said that to liberate, its all about self liberation, no one can deliver you to enlightenment.

 

Cheers. My comments may not be all correct, just sharing my viewpoint.

[fenghou]

2 hours ago, SGDiscreetJoe said:

 

Hey fenghou,

 

Seldom comment, just to share what I know.

 

Just to highlight that what you are referring only being discussed in the Mahayana tradition. The Theravada tradition doesnt talk about all these.

 

What you are refering to in chinese is call - 法身，报身，应身. Usually Dharmakaya is referring to the origin, the original source of these entities. Then the Sambhogakaya are the divine entities they transformed from the Dharmakaya to actually carry out their works. Nirmakaya are the ones in reincarnated entities in various forms in the samsara world to represent these entities and do the actual work.

 

All these just tend to complicate things.

 

But depend on what type of buddhist you are.

There are those who are just plain buddhist, who just go to the temple to pray for blessings thats all.

Then there are those who practices, 2 major groups as I mentioned above, the mahayana tradition will just chant and pray to hope to reborn in pure lands to seek liberation there. This group will also try to ask deliverance/blessing from these bodhisattvas.

The theravada pracititioners will mostly meditate and most of the time seek self practice and eventually self liberate, they do meitiorious deeds and dedicate them for good karmic returns next time. This group will not seek external assistance. They will recognise the presence of these bodhisattvas but it is not the intention to sort help from them.

Having said that, the Buddha said that to liberate, its all about self liberation, no one can deliver you to enlightenment.

 

Cheers. My comments may not be all correct, just sharing my viewpoint.

 

Quote

Just to highlight that what you are referring only being discussed in the Mahayana tradition. The Theravada tradition doesnt talk about all these.

 

I am still a fairly new follower of Buddhism and have yet to commit to specific schools of Buddhism. What got me into this discussion was that a few years ago, I heard that people believe the current living Dalai Lama to be an reincarnation of Guan Yin, in fact they believe that all Dalai Lamas are reincarnation of her/him.

 

So the question that naturally followed after hearing that would be,

who am I praying to in the Guan Yin Temple??? Since Guan Yin is in the "Human" realm,

That's where I found the information I shared.

 

I do BOTH of the following:

 

There are those who are just plain buddhist, who just go to the temple to pray for blessings thats all.

Then there are those who practices, 2 major groups as I mentioned above, the mahayana tradition will just chant and pray to hope to reborn in pure lands to seek liberation there. This group will also try to ask deliverance/blessing from these bodhisattvas.

 

The monk I follow online who has thousands of seminars online said that sometimes, not all the time, it is good to learn from each schools of Buddhism, to understand their essence, and incorporate their practice into your own. Yet at the same time, it is important to find the right method, the right dharma door, to consistently do, so that one may develop a higher and deeper level of practice.

 

 

Edited January 1, 2021 by fenghou

[SGDiscreetJoe]

23 minutes ago, fenghou said:

 

 

I am still a fairly new follower of Buddhism and have yet to commit to specific schools of Buddhism. What got me into this discussion was that a few years ago, I heard that people believe the current living Dalai Lama to be an reincarnation of Guan Yin, in fact they believe that all Dalai Lamas are reincarnation of her/him.

 

So the question that naturally followed after hearing that would be,

who am I praying to in the Guan Yin Temple??? Since Guan Yin is in the "Human" realm,

That's where I found the information I shared.

 

I do BOTH of the following:

 

There are those who are just plain buddhist, who just go to the temple to pray for blessings thats all.

Then there are those who practices, 2 major groups as I mentioned above, the mahayana tradition will just chant and pray to hope to reborn in pure lands to seek liberation there. This group will also try to ask deliverance/blessing from these bodhisattvas.

 

The monk I follow online who has thousands of seminars online said that sometimes, not all the time, it is good to learn from each schools of Buddhism, to understand their essence, and incorporate their practice into your own. Yet at the same time, it is important to find the right method, the right dharma door, to consistently do, so that one may develop a higher and deeper level of practice.

 

 

 

What I see is that if someone who is a reincarnation of a divine entity, they embodies that qualities of that divine entity. So dont literally take it that there's only 1 entity per se. There can be multitudes of entities out there that resonate the essence of an entity, remember how big our universe is.

 

Take for example, in tibetan buddhism practice, they have their principal deity practice where they will hope to achieve spiritual connection, then they will be one and the same. So the connection is not the same body but the essence of the entity. Look at it that way it will be easier.

 

Yes what the monk say is true, to explore the different schools and see what resonate with you more. Everyone has their spiritual path and are at different stage, even for other religion as well. So choose what felt closer at this point of time.

 

🙏🙏🙏

[fab]

On 12/31/2020 at 8:06 PM, fenghou said:

 

Hello everyone I am new to this thread, was just passing through and I saw the above. 

 

Just want to add that there is something called the Trikaya where Buddhas and Bodhisattva entities have 3 aspect to them.

 

The Dharmakāya

The Saṃbhogakāya

The Nirmāṇakāya

 

From my understanding (might be incomplete or incorrect), when Bodhisattvas reincarnate, it is referring to the Nirmanakaya, which is the avatar body. Great Bodhisattvas like the Great Guan Yin and other compassionated Bodhisattvas made a vow to stay in the cycle of rebirth to best help sentient beings like us, but their other two bodies (Dharmakaya and Sambhogakaya) are not affected.

 

I struggled with this topic in the past because I asked myself, if Bodhisattvas are reincarnating, then what am I praying to in a Guan Yin Temple? Then I read about the Trikaya.

 

Or at least this is what I think.

Do correct me if you have a more complete knowledge 

 

Namo Amituofo

 

Buddhism is a practicing religion not a worshipping, blessing,  praying non a genie grant me a wish religion. What one is blessed or not, all depend one's karma, in particular,  merits based on previous lives.

 

Buddhas, Boddhisattvas and arhats are all enlightened beings.  In the pureland,  there are only Buddha and arhats. When Buddha comes to the Saha world,  he becomes Bodhisattva 倒驾慈航的大菩萨. When arhats come to the Saha world,  they are trainee Bodhisattvas   初果菩萨.  Think of Buddha  as principal, 大菩萨 as trained teacher,  初果菩萨 as trainee teacher, arhat as graduate. 

 

 

应身is how they appeared in the Saha world, as in human beings eg. shakyamuni.

 

报身 is how they appeared in pureland or to satient beings . Think of the golden buddha statues.

 

法身 is their original form 真身. This is what satient beings will not get to know or see in Saha world. 

[kitsune]

On 1/1/2021 at 12:15 PM, fenghou said:

 

 

I am still a fairly new follower of Buddhism and have yet to commit to specific schools of Buddhism. What got me into this discussion was that a few years ago, I heard that people believe the current living Dalai Lama to be an reincarnation of Guan Yin, in fact they believe that all Dalai Lamas are reincarnation of her/him.

 

 

Hello @fenghou

 

The Sanskrit word kaya literally translate as ‘body’ in English, however 'body' is a little bit awkward here as a translation because we should see it beyond just a 'body' but also signify as the various attributes, dimension, field or basis of Buddha. 

 

Sambhogakaya, again the Sanskrit word 'Sambhoga' has many, many different meanings, as does the Tibetan translation for it. One meaning of it is “to enjoy,” so many people translate this as Enjoyment Body. But the other meaning is “to make use of something,” and that’s actually the meaning here: it is the “body of subtle forms that make full use of the Mahayana teachings.” So these are subtle forms that teach arya bodhisattvas – these highly realised bodhisattvas – in pure lands, and can teach them the full scope of the Mahayana teachings forever.  

** 'Arya' is Sanskrit meaning 'Noble' **

 

Nirmanakaya is a Body of Emanations of this Sambhogakaya, that can teach ordinary people (not just these arya bodhisattvas) in our ordinary situations. 

 

Dharmakaya is a body that encompasses everything. Dharma here in this context means “all phenomena,” so all things. And that’s referring to the deep awareness – so the omniscient mind of a Buddha – that encompasses everything.

***

 

Maybe what can help us to understand better in regards to the emanation body, is that we see it as like a projection or reflection. So the 'emanation of that body' is like the example of the reflections of the moon or the sun in bodies of water, so these are things that people would be more easily able to see. 

What you have shared is that in Tibetan buddhism there's this 'Tulku' system — Tibetan Buddhism of reincarnate lamas. These are called tulkus in Tibetan; and they’re known by the title Rinpoche (rin-po-che). Not all rinpoches, however, are reincarnated lamas who have directed their rebirth, because abbots of monasteries also get the title Rinpoche.

 

His Holiness the Dalai Lama has a very detailed article in regards to this. If you are interested to find out more then feel free to read it (quite long article though). Within the article it explains about reincarnation, the logic and reasonings of rebirth. When you understand that there are 2 ways in which someone can take rebirth and also the three-fold of Emanation Body, then hopefully this may help you have more clarity.

 

 

Edited January 2, 2021 by kitsune

[Sh3rlock]

35 minutes ago, kitsune said:

 

Hello @fenghou

 

The Sanskrit word kaya literally translate as ‘body’ in English, however 'body' is a little bit awkward here as a translation because we should see it beyond just a 'body' but also signify as the various attributes, dimension, field or basis of Buddha. 

 

Sambhogakaya, again the Sanskrit word 'Sambhoga' has many, many different meanings, as does the Tibetan translation for it. One meaning of it is “to enjoy,” so many people translate this as Enjoyment Body. But the other meaning is “to make use of something,” and that’s actually the meaning here: it is the “body of subtle forms that make full use of the Mahayana teachings.” So these are subtle forms that teach arya bodhisattvas – these highly realised bodhisattvas – in pure lands, and can teach them the full scope of the Mahayana teachings forever.  

** 'Arya' is Sanskrit meaning 'Noble' **

 

Nirmanakaya is a Body of Emanations of this Sambhogakaya, that can teach ordinary people (not just these arya bodhisattvas) in our ordinary situations. 

 

Dharmakaya is a body that encompasses everything. Dharma here in this context means “all phenomena,” so all things. And that’s referring to the deep awareness – so the omniscient mind of a Buddha – that encompasses everything.

***

 

Maybe what can help us to understand better in regards to the emanation body, is that we see it as like a projection or reflection. So the 'emanation of that body' is like the example of the reflections of the moon or the sun in bodies of water, so these are things that people would be more easily able to see. 

What you have shared is that in Tibetan buddhism there's this 'Tulku' system — Tibetan Buddhism of reincarnate lamas. These are called tulkus in Tibetan; and they’re known by the title Rinpoche (rin-po-che). Not all rinpoches, however, are reincarnated lamas who have directed their rebirth, because abbots of monasteries also get the title Rinpoche.

 

His Holiness the Dalai Lama has a very detailed article in regards to this. If you are interested to find out more then feel free to read it (quite long article though). Within the article it explains about reincarnation, the logic and reasonings of rebirth. When you understand that there are 2 ways in which someone can take rebirth and also the three-fold of Emanation Body, then hopefully this may help you have more clarity.

 

 

Thank you for the reference to the article. I found it insightful.  🙏

[TT2880]

恭錄 淨空法師 :語錄

 

◎人生在世，就是報恩、報怨、討債、還債這四種緣分，生生世世沒完沒了，一世比一世結的緣更深，而且恩情會變成怨恨，怨恨卻不會變成恩情；樂的事會變成苦，苦事永遠不會變樂，所以佛經上常說：「三界統苦」，在六道裡面沒有真實的快樂。

我們明白這個事實，要徹底覺悟，絕對不跟任何人結冤仇。 

 

願諸佛菩薩護祐  祈願 淨空老和尚法體安康 安然無恙 

🙏南無阿彌陀佛🙏

[kitsune]

 

The story of the mass-murderer Angulimala, whose name means "necklace of fingers" in Pali, the language of the original Buddhist text, is a parable from the Theravada tradition but is popular in all schools of Buddhism and has always been one of my most favourite story. It demonstrates how even people born with a heavy burden of bad karma can, by following the Buddhist path, purify themselves and become enlightened.

 

***

Bhaggava Gagga and his wife, Mantani, gave birth to a son. The father cast the baby's horoscope and discovered that he was born under the 'robber constellation.' This indicated that the boy would have a tendency to commit robbery.

 

The father was an adviser to King Pasenadi of the Kosala kingdom. On the night that the baby was born, the king noticed that his sword began to sparkle. This worried him, so he asked Bhaggava Gagga what it meant. The father replied: "Do not have any fear, oh King! The same thing happened throughout the city. My wife gave birth to a son and, unfortunately, his horoscope showed the 'robber constellation.' This must have caused your weapons to sparkle." The king asked, "Will he rob alone or will he be the chief of a gang?" The father replied, "He will do it alone, your Majesty. What if we were to kill him now to prevent his future evil deeds?" The King said, "As he will be a lone robber, perhaps if we give him a good education he will lose his tendency to become a robber and will get a good job."

 

The boy was named "Ahimsaka," which means "harmless." The parents brought him up well and gave him lots of love and encouragement. The boy was very well behaved and was studious and intelligent. Eventually, he graduated to the University at Taxila, the ancient and famous university in India. He studied hard with his professor and gained higher marks than his fellow students. He served his teacher faithfully and humbly and was often invited to have dinner with his teacher's family. The other students became very jealous of him and decided to plot against him. They thought that the teacher might not believe them if they were to go to the teacher together and tell lies about Ahimsaka. They decided to form three groups, and each group would tell the teacher stories about Ahimsaka.

 

The first group went to the teacher and said, "Respected Teacher, we hear stories that Ahimsaka is planning to make trouble for you." "Get away with you, you evil students. You are just trying to make trouble between me and my dear student, Ahimsaka."

 

The next group came to the teacher and said, "Ahimsaka is planning to kill you, Sir." "Go away, you naughty students. Stop trying to make trouble. Ahimsaka is my best student. You should try to be like him and study hard."

 

The third group of students approached the teacher and said, "We have heard that Ahimsaka wants to take your job as professor at this university. He says that you are too old and you should have retired years ago." The teacher began to think that maybe the students may be telling the truth and the only way that he could feel safe in his job was to get rid of Ahimsaka.

 

He called Ahimsaka to him and said, "Ahimsaka, you have now completed your studies with me and it is time for you to graduate. It is the duty of every student to give a gift of appreciation to their teacher at this time. Please give me your gift."

 

"What gift would you like? I will give you whatever you ask."

 

"You must bring me a thousand little fingers from the right hands of people. This will be your token of gratitude for all I have taught you."

 

The teacher thought that, in obtaining his gift, Ahimsaka would be killed or that the king's soldiers would catch him and put him to death. Ahimsaka replied, "How can I bring you such a gift? My family has never engaged in violence. We are harmless people and we respect all life."

 

"Well," replied his professor, "if your learning does not receive its proper reward, then it will not be of any use to you. You will not get your certificate."

 

Ahimsaka left his teacher to fulfill his request. He could have gone to a cemetery and collected fingers from dead bodies, but he didn't think of that. Instead, he collected swords and knives and went into the Jalini forest to wait for his victims. He lived on a high cliff where he could observe the road below. Whenever he saw anybody on the road, he would hurry down, kill them and cut off one finger. He threaded the finger bones into a necklace and wore it around his neck. He was given the nick-name "Angulimala"--"he with the finger garland."

 

Eventually, people were too scared to enter the forest, so Angulimala went into the village seeking victims. Sometimes he would kill people in the streets, cutting off their fingers and threading them on his necklace. At other times, he would go into houses at night and kill people while they were sleeping.

 

The people eventually left the villages, as they were no longer safe. They went to the Capital City, Savatthi, to complain to the king. The king ordered that his army should be sent to capture Angulimala.

 

Although nobody realised that the murderer was Ahimsaka, his mother had a suspicion that it may be her son. She said to her husband, Bhaggava, "It is our son, that fearful bandit. Please go and warn him and ask him to change his ways. Otherwise the king will have him killed." "I have no use for such a son," said the father. "The king can do to him what he likes." But a mother's heart is soft, and out of love for her son, she set out for the forest alone to warn him.

 

Angulimala had already collected 999 fingers and needed just one more to make up the 1,000 that he was seeking. He would not have hesitated in killing his own mother to reach his goal, but to do so would have put him in danger of going to the worst hell. To kill either of one's parents is one of the worst sins that one can perform.

 

The Buddha, with his psychic powers, was able to see what Angulimala was about to do and, out of his great compassion, decided to try to prevent this horrible crime. As the Buddha approached the forest, village people warned him not to enter, as Angulimala was very strong and was sure to kill anybody, including monks. The Buddha continued on the path in silence. At first Angulimala saw his mother approaching. So steeped was his mind in killing that he didn't mind killing his mother to gain the final finger.

 

As he descended on the path, suddenly the Buddha appeared between him and his mother. He thought, "Why should I kill my mother for the sake of one finger when there is someone else? Let her live."

 

He didn't realise that it was also a very serious offense to kill a monk, but he could only think of the one finger needed to complete his necklace. The Angulimala sutra says: "Now Angulimala took his sword and shield and buckled on his bow and quiver and he followed behind the Blessed One. Then the Blessed One performed such a feat of supernormal power that the bandit Angulimala, going as fast as he could, was unable to catch up with the Blessed One who was walking at his normal pace."

 

Angulimala was amazed that no matter how fast he was travelling, he was unable to catch up with the Buddha. He called, "Stop, monk! Stop, monk!" The Buddha replied, "I have stopped, Angulimala. You should stop too."

 

Angulimala thought, "These monks are supposed to tell the truth, but this monk continues to walk when he tells me he has stopped. I must ask him what he means when he says that he has stopped."

 

The Buddha explained to him, "Angulimala, I have stopped forever, giving up violence to every living being, but you have no restraint toward things that breathe. That is why I have stopped and you have not."

 

When Angulimala heard these words, a great change came over him. He felt deeply moved by the wise words of the Buddha. He said, "I will for sure renounce all evil after hearing this dharma." He threw his sword and weapons over a cliff and bowed at the Buddha's feet.

 

He asked the Buddha if he could become his disciple as a monk. The Buddha replied, "Come, Bhikkhu." And that is how he became a monk.

 

As they were leaving the forest, they met the king leading his soldiers into the forest. The Buddha asked the king if he was going to fight a battle with another kingdom. "No," replied the king, "I am going to capture a single man, the murderous Angulimala."

 

The Buddha asked the king, "If you were to see Angulimala with a shaven head, wearing the yellow robes of a monk, and that he was abstaining from killing living beings, from stealing, from lying and deceiving, and was living the holy and blameless life, how would you treat him?" The king replied, "I would pay homage to him and offer him my protection, but how could such an unvirtuous person of evil character have such virtue and restraint?"

 

The Buddha extended his right arm and said, "Here, Great King, this is Angulimala. Do not be afraid. There is nothing to fear."

 

The king asked Angulimala the names of his father and mother. He told the king that his father was named Gagga and his mother's name was Mantani. The king then remembered who he was and the strange predictions when he was born. The king was amazed that the Buddha could bring about such a change in someone with such an evil reputation.

 

However, a Buddha can lead even the greatest king or the worst criminal to the Path which overcomes all suffering--the Noble Eightfold Path.

 

The king said to the Buddha, "It is wonderful, Venerable Sir, it is marvelous how the Blessed One subdues the unsubdued, pacifies the unpeaceful, and calms the uncalm. Him whom we could not subdue with punishments and weapons, the Blessed One has subdued without punishment or weapon."

 

***

 

Edited January 5, 2021 by kitsune

[Steve5380]

What a nice story!

[buddy4life]

-

Edited May 22, 2021 by buddy4life

[Guest ???]

On 2/7/2021 at 10:18 AM, buddy4life said:

Anybody into Zen Buddhism?

I don't go to temples and many of the other schools' teachings are too profound to me. 

I like the simplicity of Zen Buddhism and hope to be able to find more friends to be able to practice with. 

Assuming you yourself haven't caught the keyword in your own post,

Thirty years ago when I started practicing Zen,

山即是山 水即是水

Halfway through,

山不盡是山 水不盡是水

And now,

山還是山 水還是水

You may care to find an appreciation within you for the complexity ones have gone through to reach simplicity and EASINESS.

Or consider 淨土宗 as an alternative.

As well as the chiding of the Mahayanas.

[Bluesky99]

Anyone from Soka (SSA) too? Pm me 

[GachiMuchi]

 

[Guest ZenPoems]

1) 題西林壁：橫看成嶺側成峰，遠近高低各不同；不識廬山真面目，只緣身在此山中。

2) 夜來偈：溪聲盡是廣長舌，山色無非清淨身；夜來八萬四千偈，他日如何舉似人？

3) 觀潮：廬山煙雨浙江潮，未到千般恨不消；到得原來無別事，廬山煙雨浙江潮。

4) 題沈君琴：若言琴上有琴聲，放在匣中何不鳴？若言聲在指頭上，何不於君指上聽？

 

 

[Guest Guest]

Pure Land Master Chin Kung Dies in Taipei Aged 95

15 February 1927 – 26 July 2022

 

https://www.buddhistdoor.net/news/pure-land-master-chin-kung-dies-in-taipei-aged-95/

[Steve5380]

On 7/29/2022 at 8:28 AM, Guest Guest said:

Pure Land Master Chin Kung Dies in Taipei Aged 95

 

15 February 1927 – 26 July 2022

 

https://www.buddhistdoor.net/news/pure-land-master-chin-kung-dies-in-taipei-aged-95/

 

Pure Land Master Chin Kung was a good and wise man.   RIP!

 

 

In this video Chin Kung preaches that our lives are an illusion.   This is in line with the religious education he received.

 

But if we seek a philosophical guidance,  not religious,  we realize that this idea of "illusion" is false.

 

There is absolutely no doubt that the manifestation of our persona is in the PHISICAL WORLD.   My Catholic religion preaches that after a good fuck ( ha ha ) if a conception happens,  out of some factory somewhere a brand new "immortal soul" is implanted into these new conceived cells and this is the start of our human existence.  Since there is zero proof of this,  we can hold this idea as nothing more than a nice fantasy.

 

Neither we nor anyone else knows how much of our persona is physical matter and how much is immaterial spirit.  Maybe we are 100% physical matter,  but we surely are not 100% spiritual.  This fact should definitely eliminate the idea that we are "an illusion".   This means that we should give the highest importance to our physical body and everything around it that allows it to be alive.  Rather than discard as "illusion",  we should give priority to the sustain and health of our body. 

 

In balance with this giving importance to the material world,  we should also realize that our existence is very short and after death the material world completely loses importance to us,  if we have in "us" anything spiritual that transcends death,  something quite probable.  Therefore, why give importance to material things that go beyond the necessities of our material body,  and this includes spiritual necessities too.  Why worry about losing millions of $$ if we can still take care of our physical body and mental sanity?    Why care if we lose Rolex watches,  Gucci bags, gold rings with diamonds, Lamborghini cars, private airplanes?  I think that this is what the good Master Chin Kung should preach.

 

This is just one item of my philosophy.  Just my 5 cents.   

[Steve5380]

Pure Master Chin Kung may have thought that our lives and dreams are an illusion.  Good for him!

 

Illusion or not, my spirit was shaken the other day so intensely that it brought me to tears.  The cause:  an old video by this amazing philosopher Jiddu Krishnamurti.  He gave me an idea that I had not thought about in my entire life, related to  " Is there any survival after death? "

 

The idea is simple.  It starts with the realization that our brain is not our individual one.  It is the combination of the million years of human experience and evolution.  Am I an individual?   Individual is that what is not fragmented,  but I am the combination of countless fragments that were accumulated in my genes.  Fragments that are shared by all of humanity.  All what is in my consciousness, is also replicated in that of others,  it is the "universal human consciousness".   So what happens when I die?  One instance of this human consciousness disappears, but remains in the consciousness of millions.  So my death is irrelevant.  Why should I care about it,  fear it?  Nothing will be lost.   ( this by the way agrees with my idea that we are all like leaves on the human tree, which at the right time welt and fall off, while new leaves will continue growing.   This realization also helps me with overcoming the death of my beloved people,  like my late bf.    His love, his friendliness, his compassion, his nobility, his issues, his problems have not disappeared.  They exist in others,  and I just have to find them.   And I am ready to star reading the books that Krishnamurti wrote.