Friday, November 13, 2026

Is playing GTA VI bad karma (Pt. 2)


CONTINUED FROM PART 1
I can't wait to kill 'em all on GTA VI
There are three kinds of karma (actions). One is physical, the other verbal, the third mental. One may think a thought (form an intention in mind) then speak it (create a verbalization) then do it (carry it out). If one did, that is THREE acts, three DEEDS, not one even if they are all related. We may think one thing, say another, and do a third or exhibit integrity by aligning them.

For instance, we sincerely promise to do something and then we do it. The sincerity is mental, the pledge is verbal, and the carrying it out is physical. They are integrated, and this is called having integrity. Often, however, we say we'll do something, without really meaning it, and then we may or may not do it. The point is, they are three different things, three distinct kinds of karma, three ACTS.

The mental act is the one that concerns us here. If karma takes three forms (by way of vehicle, body, tongue, or brain), it is qualitatively different but nevertheless effective in producing some kind of results (one act, many results).
  • Could how we roleplay impact how we live outside the game? D'uh. It seems obvious it would, but is there scientific data to back up that suggestion?*
I prefer the term Sofa Spud to Couch Potato
If one feels guilty about so much as thinking of doing harm, for example, that is a kind of mental resultant. If one is joyful over thinking of doing something wonderful and helpful, that is also a mental resultant.

When the fruits of that action ripen, when those seeds we planted sprout, those results will be experienced as welcome, neutral, or unwelcome depending on the act. Any act can also be distinguished by the motivation underlying it.

So let's say I play pretend killing mofos for 23 hours straight, a new household record because I love GTA VI so much, what kind of intentions have I been forming, rehearsing, exercising for those hours? Skillful, neutral, or unskillful? Wholesome, neutral, or unwholesome? Good, neutral, or bad?

The idea or argument that because it is "just" a thought it has no result is wrong. To prove that, let us look at the Buddha's own words in this short sutra:

Before killing, what acts are warriors already doing?
We wish to ask a question of the Blessed One.
(SN 42.3) The village headman Yodhajiva (the "Warrior") went to the Buddha (the Blessed One), paid his respects, sat to one side, and asked:

"Venerable sir, I have heard it passed down through the ancient teaching lineage of warriors that, 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is striving and exerting himself, with the breakup of the body, after death, he will be reborn in the [good] company of the devas who were slain in battle.' What does the Blessed One say about this?"

"Enough, headman, set that aside and do not ask."

But a second time and a third time, the headman Yodhajiva asked.

"Apparently, headman, I am unable to get past you by saying, 'Enough, headman, set that aside and do not ask,' so I will answer it directly.

What did you say, man? I'll F you up right now.
"When a warrior strives and exerts himself in battle, HIS MIND IS ALREADY SEIZED, debased, and misdirected by the thought, 'May these beings be slaughtered, struck down, destroyed, annihilated, and may they cease to exist.'

"If others strike that warrior down and slay him while he is thus engaged in striving and exerting himself, with the breakup of the body, after death, he will be reborn in a hell called the realm of those slain in battle.

This simulation is mentally real yet not corporeal
"Moreover, if he holds a view such as, 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is thus striving and exerting himself, with the breakup of the body, after death, he will be reborn in the company of the devas slain in battle,' that is his WRONG VIEW.

"Now, there are two destinations for a person holding such a wrong view, I say, either a hell or the animal world.'

I was lied to and fooled.
When this was said, the headman Yodhajiva began to sob then burst into tears.

The Buddha then said, "That is what I could not get past you by saying, 'Enough, headman, set that aside and do not ask.'"

"Venerable sir, I am not crying because of what the Blessed One said, but rather because I have been deceived, misled, and fooled for so long by that ancient teaching lineage of warriors." — SN 42.3
The Workings of Kamma (Pa Auk)
Given that this person is striving, exerting, and mentally hunting down enemies, behaving like a would-be killer, gangster, or trained soldier already mentally engaged in violence, BUT has not yet killed anyone, what's the harm?

The Buddha points to that mental harm: The warrior's mind (heart, citta-stream) is ALREADY seized, debased, and misdirected.

The person need not do anything else yet bad karma (unskillful, unwholesome deeds) will have already accrued. The seeds with the capacity to produce results in the future will have already been planted. The gamer need not go any further (with speech or bodily action) to have already made karma.

What kind of karma was made? There are six kinds: wholesome, neutral, or unwholesome (mundane or supermundane). All of this so far is mundane. What makes a deed good or bad?


ALL bad deeds have only three roots. The same is true for all good deeds. Those unwholesome roots are greed, hatred (which includes fear), and delusion. If one thinks, speaks, or does (acts) motivated by one or more of these roots, the outcome is bad (unskillful) karma. It is called "bad" karma because it will produce, when it ripens, unwelcomed, unwished for results.

Karma is NOT punishment but like-for-like
It would be "good" karma if it were rooted in nongreed (letting go, giving, unselfishness, releasing, contentment, charity, sharing, providing), nonhatred (loving kindness, compassion, sympathy, equanimity, help), and/or nondelusion (right view, wisdom, insight, understanding).

What is one nourishing while playing Grand Theft Auto VI? It must be goodwill, kindness, love, affection, sympathy... Who knows who's playing that game. When we get in the hotseat and start shooting, we as gamers are exercising the worst qualities: grand theft, mass murder, rape, psychotic violence, endangering others, and so on.

If only psychology had something to say

  • You watched what, you pervert? - It was a study!
    *When I was a graduate student in psychology at UCLA, I remember a very powerful piece of information passed down to us by our famous psychology professor. At the time, all the way down to today, it was being disputed whether or not WATCHING PORN was harmful. (Is watching online porn unskillful or "bad" karma?)
The experimental results had been inconclusive. Expose subject to violent pornography, see what happens. In all their early measures, they were the same. This would suggest, "No harm, no foul, watch as much violent porn as you want." The sex industry was overjoyed to hear it. Even science can't find any harm in watching "adult" content. Except there was one measure, and it was very suggestive.

If I were a good scientist, I would have the references at hand to back this up. But it's not necessary because many researchers followed suit, so whoever did it first hardly matters. This was a robust finding. (Smithers! Get my professor on the line to ask her for the citation ASAP.)
The design of the psychological study
Jerry, Kramer says GTA VI is coming out. Can you ask Elaine if we can watch porn at her place?
.
Elaine, will you be in our study?
What researchers did was a two-part experiment. Part 1, expose subjects to hardcore violent pornography. Part 2, have them engage in a "learning" trial. This trial consisted of a female "learner" engaged in some task or other. When observed doing the task correctly, press the green button held in the subject's hand. When observed doing the task incorrectly, press the red button to electrocute (as in the Stanley Milgram and Solomon Asch experiments) or "help teach" the learner to do it correctly.
  • SHOCKING: The Milgram experiments at Yale and Asch experiments were a series a shocking electrocution experiments in social psychology in the early 1950s and 1960s to test people's willingness to shock, punish, or even kill others if instructed by an authority figure or the majority of a group. CONCLUSION: Ordinary people will shock, punish, even kill someone if an authority figure tells them they should or to conform to a group (americasbestpics.com).
You want me to shock? (americasbestpics.com)
Experimental subjects gave the learner just as many "shocks" as those not exposed to violent pornography. BUT, unconsciously, they held the red shock button longer. They held it down for a statistically significant greater length of time = more electrocution, more shocking, more pain administration.

Shocking experiments at Yale U
When asked afterward, "Do you think you were fair in praise and blame (green button, red button administration) of the learner?" They all reported, "Yes, I was quite fair and objective." This is what most if not all of them must have thought.

However, the data revealed what they seemed to be unaware of but what researchers could clearly see: Those not exposed to violent pornography administered punishments in this proportion. Those exposed to violent pornography administered punishments disproportionately -- the same number of shocks but unconsciously held down longer.
  • Now imagine this study but exposing subjects to 15 minutes of first-person shooter roleplaying GTA 5 (to say nothing of the new better, brighter, more densely pixelated magic of GTA 6) then running the Part 2.
None of this is said so that someone will have the ammunition to say, "Porn is bad, don't watch it" or "filthy videogames are mental garbage, don't play them."
  • This is only said for the personal, private realization: "Might I be behaving differently in the real world because of what I do in the virtual one as I spend my free time immersed in a very engaging (dopamine producing) fantasy as a first-person shooter engaged in role play for hours and hours, days and days, years and years?
It's something to think about because, suddenly, we're outside the scope of this Buddhist article. All that is being said here is that some kind of mental karma is being generated by just playing a game. Now we see there is scientifically validated data and evidence that how and what we play negatively impacts how we live real life. Yikes! Who knew?

What does the state religion say about it?
  • Why get religious? By chance I was having a conversation with my very devoutly Christian mother. So I asked her:
God wants you in Rome's Army
"Mom, does that guy Jesus ever talk about distinguishing SIN into physical, verbal, and merely mental?"

Asked in this way, she suddenly kicked into action with many examples. We all know sowing what we will later reap (what the Buddha and the East call "karma") is a physical act. That's easy to imagine. Can it be just verbal? Lying and uttering other harmful words is easy to realize can be sinful, can be missing the mark of how to behave in this world. But what about just thinking stuff? Apparently, in the way of Jesus' teaching, that can be a "sin," too.

It's almost as if cultivating and harboring universal love and sisterhood for all our fellow human beings would be meritorious all on its own (the way it is in the Buddha's Teaching).

I'm already guilty in my heart, Mags
It is almost, one could believe, as if Jesus Christ Born to Humans (aka a "Son of Man") had heard the Buddha's teachings from five centuries earlier.

Most people playing GTA VI, I would hazard to guess, are going to be nominal Christians. So even if they didn't believe a word any teaching on "karma," they might nevertheless remember how the Good Shepherd taught about SIN (missing the mark) and how long before it becomes an action, say adultery just to pull one out of the hats of so many sins, one by looking upon a female in that way (nudge-nudge, wink-wink) has ALREADY committed adultery in his or her heart (Matthew 5:28). Just saying. Ask Jesus or his Dad about it when you see them. ⛪

It's "adultery" just to look, but videgoame murder and theft, why would Jesus be against that?
  •  CONTINUED IN PART 3

Kathina Ceremony, NoHo (Nov. 13-14)

Sri Lankan devotees offer prayers in kathina puja, Mahabodhi Temple – Bodhgaya, India
.
North Hollywood, LA ceremony
Sarathchandra Buddhist Center | NoHo, Los Angeles, CA

Kathina is a major Buddhist festival that comes at the end of the Rains Retreat or Vassa, the annual three-month rainy season retreat for Theravada Buddhists in Buddhist countries, such as:
  • America (USA)
  • Bangladesh (where it is known as Kaṭhina Cībar Dān)
  • Burma (Myanmar)
  • Cambodia (Khmer)
  • India
  • Laos
  • Malaysia
  • Singapore
  • Sri Lanka (Ceylon)
  • Thailand (Siam)
  • Vietnam [1, 2].
Lunar calendar shows 13 full moons a year
The season during which a Buddhist monastery may hold Kathina is a month long, beginning after the full moon of the eleventh month in the lunar calendar (usually October).

Kathina is a time of giving and for lay Buddhists to express gratitude to Buddhist monastics (bhikkhus and bhikkhunis) [3, 4].

Lay Buddhists bring donations to temples, especially new robes for monastics. The gift of the Eight Requisites [5] (aṭṭha parikkhārā or Atapirikara in Sri Lanka) is also part of the offerings [1, 3, 4].
Why, what is it?

Theravada Buddhist College
As the legend goes, 30 monks were once journeying with the intention of spending the Rains Retreat with the Buddha [1]. However, the seasonal heavy rains began before they reached their destination.

They had to stop at Saketa (the ancient name for the holy city of Ayodhya, India [1, 7], site of intense Diwali celebrations).

According to the Buddha's rules and guidelines for observance of the Rains Retreat, mendicant monastics should refrain from travel during the rainy season because by walking and wandering they may unintentionally harm crops and insects during their journeys [8]. That is why the 30 monks had to stop [1, 7].

Karma: Why do good people suffer? A Buddhist view on fortune, misfortune, and injustice
.
They passed their time together without conflict, practicing Dhamma (Teachings). Therefore, afterwards, the Buddha rewarded them by demonstrating a way to practice sharing and generosity (dana).

A lay Buddhist disciple had previously donated pieces of cloth to the Buddha, so the Buddha gave those pieces of cloth to the group of monastics and told them to make stitch them into a patchwork robe and offer it as a gift to one among them.

The frame, called a kathina, was used to hold the pieces of cloth to stitch into a robe [1, 7]. The Buddha informed lay disciples that the offering of this kind of robe, following the intensive practice of monastics for the previous season, results in the highest merits for them.
  • [Presumably, this would be because of the greater likelihood that one or more practicing monastics will have attained distinction in meditation, either the absorptions or the stages of enlightenment, and things given to such people are immensely and exponentially more meritorious for the giver to provide.]
The Kathina (kaṭina, from the Sanskrit krsta) is the greatest opportunity for giving throughout the Buddhist calendar year. As for the monastics, they determine who practiced with the most vigilantly and assiduously and the robe is awarded to the practitioner. More

The Zen wisdom of Bodhidharma


Bodhidharma gave the same answer to two opposing lifestyles | Zen Wisdom
I should draw Zen cartoons on my altar
(ECHOES OF LOST KNOWLEDGE) Can a butcher become a buddha? Can someone who lives with sensual desire, worldly attachments, and harmful habits still attain enlightenment?

In the Bloodstream Sermon, traditionally attributed to the First Patriarch of Zen Buddhism Bodhidharma, we encounter a remarkable answer:

"I only talk about seeing your nature."

Bodhidharma's message
Whether the question concerns a married man or a butcher who kills and slaughters animals, Bodhidharma appears to point toward the same essential truth: seeing our own nature is what matters [and what is more important].

But does this mean that enlightenment makes someone free from karma? Can realizing Buddha Nature place a person beyond the consequences of their actions? And can spiritual awakening ever become an excuse for avoiding moral responsibility?

In this exploration of Bodhidharma's teachings, we examine one of the most challenging passages in the Bloodstream Sermon and investigate the relationship between Buddha Nature, karma, desire (craving), and moral responsibility.
  • MESSAGE: This Japanese scroll calligraphy drawing of Bodhidharma reads, "Zen points directly to the human heart, see into your nature and become Buddha." It was created by Hakuin Ekaku (1686-1769).
The Gateless Gate: Zen Koans
We also explore the famous story of Baizhang and the wild fox from The Gateless Barrier, where a single mistaken answer about cause and effect leads to 50 ["many"] lifetimes of suffering.

Through these two Zen teachings, we examine a crucial distinction: freedom from attachment does not necessarily mean freedom from cause and effect.
  • [EDITORIAL NOTE: The Buddha and the noble ones, even the fully enlightened disciples, all still face the results (vipaka) of their previous deeds (karma). An fully awakened being (arhat, be that person a buddha or an enlightened disciple] no longer generates karma. So such a person's new intentional actions are called kriya ("simple actions") not karma. These being, called the "noble ones," are no longer subject karma except for residual karma. This is called "nirvana with remainder." With the passing away of an arhat, there is "nirvana without remainder." In that sense, one has escaped all further karma and all the consequences that might have come had one stayed in samsara.]
Perhaps seeing our true nature does not mean escaping responsibility. Perhaps it means finally becoming willing to see our actions without hiding behind the image of who we believe ourselves to be.

IN THIS VIDEO
Bodhidharma (Himeji-jo)
  • Bodhidharma's teaching on seeing our own nature
  • The Bloodstream Sermon and its meaning
  • Can a butcher attain enlightenment?
  • Buddha Nature and the relationship between desire and awakening
  • Does enlightenment free us from karma?
  • The difference between liberation and moral irresponsibility
  • Baizhang's story of the wild fox and cause and effect Zen Buddhism, non-attachment, and personal responsibility
KEY TEACHING
The person who sees does not need to deny cause and effect [karma]. True understanding should not become an excuse to avoid looking at what our actions have done.

If we are interested in Zen Buddhism, Bodhidharma, Buddha Nature, Buddhist philosophy, karma, and the deeper meaning of enlightenment, this exploration invites us to look beyond conventional spiritual assumptions. #Bodhidharma #ZenBuddhism #BuddhaNature

Thursday, November 12, 2026

Native American and Buddhist parallels


H.H. Gyalwa Karmapa
(krodha, 2015) In October 1974, His Holiness Gyalwa Karmapa came to Colorado at the invitation of [corrupt sex guru and founder of "Shambhala Buddhism"] Chögyam Trungpa Rinpoche.

I [Krodha] was asked to be his personal chauffeur. His Holiness expressed a desire to meet with the Hopi Indians in Arizona. We set about making the necessary arrangements even renting a brand new, gold colored Cadillac as the official vehicle for the journey.


Road to Second Mesa, AZ
We finally left for Arizona trailed by a caravan of cars containing His Holiness's retinue of attendant monks and lamas, a Tibetan translator named Achi, and around 25 American Buddhist practitioners from Karma Dzong [now called the Boulder Shambhala Center] in Boulder. Transfixed by the presence of his Holiness, I did my best to drive mindfully.

Early in the afternoon of the following day, we arrived at a place called Second Mesa, a high plateau on the Hopi Reservation [Nation]. It looked like an old chocolate cake. I nosed the Cadillac onto the dirt road that spiraled up around it, and we slowly made our way to the top.

Even though it was October, the temperature was well over 100 degrees. The place looked dusty, desolate, and poor.

Is this Great Chief finally returning to us?
A man who looked to be about 80 years old, wearing a plaid shirt, jeans, and tennis shoes approached and greeted His Holiness. His name, he said, was Chief Ned. There was a sweet, loving, and gentle air about him.

Through Achi the translator, His Holiness asked: "How goes it? How are things with your people?"

Second Mesa, Hopi Reservation, Arizona, U.S.
"Not too good," replied Chief Ned. "We haven't had rain in 73 days."

His Holiness listened with an expression of deep compassion on his face.

"I will do something for you," he said.

Then Chief Ned invited us to go down with him into a kiva [ceremonial room] to see some sacred relics. There was a small hole at the top of it with a rickety ladder poking out. When he motioned for us to go down it, His Holiness politely declined.

Reconstruction of a kiva NM (above) and inside reconstruction (below), Mesa Verde Nat'l Park
.
He [the Karmapa] was a rather large and portly man, and there was no way he could possibly fit through that hole.

He asked that the rest of us go down while he remained up above. Down in the cool darkness, Chief Ned showed us an eagle feather and other sacred relics. When we climbed back up into the sunlight, His Holiness abruptly ended the visit.

The 16th Karmapa with Gelongma Karma Kechog Palmo (Freda Bedi), Sikkim, 1971
.
Hopi Cultural Center - Second Mesa, Arizona
"Let's go," he said, and that was that. We got into the cars and headed back down the dusty road and out across the desert to the Hopi Cultural Center and Motel, where we were scheduled to spend the night.

The rain on the plain doth drain
As we drove, His Holiness, sitting right across from me in the passenger seat, began chanting a puja and making sacred mudra gestures with his hands.

The desert baked and shimmered in the intense heat. I looked out at the sky and noticed a tiny, sheeplike, fleecy little ball of a cloud, all by itself way out there on the horizon. I didn't give it much thought.

I kept on driving, and the Karmapa kept on chanting, and 10 or 15 minutes went by like that before I glanced up again.

Desert blue sky with clouds (Wilfred Furman)
Much to my surprise, little puffballs of cloud now polka-dotted the sky from horizon to horizon. The next time I looked, the clouds had congealed into a solid gray mass. This was getting interesting. By the time we reached the Hopi Cultural Center and Motel, the sky had darkened to an ominous and foreboding black not just black, but a classic Cecil-B-DeMille-Moses-and-the-Ten-Commandments black!

We rolled into the motel parking lot. One of the attendants opened the door for His Holiness. He got out and walked to his motel room where another attendant stood ready to open the door. I watched his back as he disappeared into the room.

The Buddha/Buddhists can influence weather?
At the very instant that the door clicked shut behind him, there was an eruption of thunder and lightning like I've never seen before in my life. Crash! Boom! The most dramatic display you could imagine! And then the rain started coming down hard. Buckets of it. Sheets and torrents of it. It went on and on like that, splashing down on the roof of the Cadillac with the power and intensity of a waterfall.

Avalokiteśvara Bodhisattva
By that evening, word had gotten out to all the surrounding villages that this "Indian King" had made rain.

Pretty soon a crowd had gathered around the motel. In every [Indian] face there was a look of awe and wonder towards his Holiness, who at the moment was conducting an Avalokiteshvara (compassion) empowerment for the assembled crowd.

We Western practitioners felt very much like outsiders at this event. The amazing facial resemblance between the Tibetans and the Hopi suggested an ancient bond between the two peoples. To me, it felt like a reunion. (m.youtube.com)

(mykhathasnotail) • 11y ago. I'm assuming this is about the 16th Karmapa?

(krodha) • 11y ago. Yeah, 16th Karmapa.

1 more reply [deleted] • 11y ago. WOW!

What parallels are to be seen?

What parallels do you see with Native American [shamanistic, animistic, pantheistic] spiritual teachings and Buddhist teachings?

QUESTION: I'm fascinated by the history, culture, and spirituality of the Indigenous people of the America, which is a continent not a country. I've always been somewhat interested, but that interest has always taken a back seat to Buddhism and Vedanta [Vedic Hinduism], the culture of my ancestors.

Now I am at a stage in life [sannyasin?] during which I am synthesizing all my interests and beliefs into a singular way of life. Thank you for replying and informing. (u/mad_bad_dangerous • Buddhism r/Buddhism, 2015)

One very easy answer to this derives from the fact that when Tibetan Buddhist teachers first arrived in the USA and California, the first place they went was the Southwest (Arizona, New Mexico, etc.) and immediately had a deep sense of recognition. Wisdom Quarterly has covered this extensively. They did not recognize in one another superficial or coincidental similarities. From the time of the ancient lost civilization in the Grand Canyon uncovered by Kincaid and re-hidden by the Smithsonian, those points of similarity were direct remnants. Buddhism arrived in California/Mexico long before Christianity.
"First Nations" tribes of the Americas
(ringer54673 • 2015) I don't know if all Native American beliefs are the same. [Of course, they are not, but they can be said to have threads of similarity running through them, like shamanism, animism, and pantheism running through them.] But there is a huge contradiction between [at least] one and Buddhism. The Buddha did not teach [ultimate] "oneness" or [Hindu] non-duality.

What did the historical Buddha teach?
What the Buddha Taught
Indeed, the Buddha did not teach Advaita Vedanta the way the Vedas, ancient Brahmins, modern Hindus, and subsequently Brahmanism-influenced Mahayana Buddhists teach and emphasize or take for granted that he must have. It's true that we are all interrelated and interdependent; we are "One" in that sense and in other ways, all connected, all going through much of the same thing, at risk in the same way and in need of each other's compassion and tolerance.

More important than this question of what it feels like when the ego-sense drops away and we feel connected to everyone and everything, the Buddha taught something far more important and more shocking to the Brahmin priests' way of viewing reality, the universe, and the Vedas, something can still not begin to accept or come around to seeing for themselves.
The Buddha dared to suggest that -- ultimately speaking -- there is NO SELF (not "soul," not atman, atta, personality, ego, essence behind things), that phenomena is in fact impersonal and that the real source of problems in life (samsara) is ignorance, not the lack of merging the Atman (specific consciousness) with the Brahman (universal consciousness), the Drop with the Ocean, the Ray of light with the Source of light, the Illusion of separation with the Reality behind all illusions, as modern Hindus might conceive of ancient Vedic (pre-Hindu) teachings.

The Buddha dared to go one step beyond that to SHOW how things are impersonal and that this is the key to moksha, spiritual liberation. But to a world that is hardly willing to let go of the sensual and material and recognize a supersensual and spiritual, what use is there talking about such highfalutin things?

The Buddha did not teach "beliefs"; he taught a path-of-practice to direct knowing-and-seeing of reality.

When you yourself know-and-see, it will not matter who said what, who taught what, who claimed what. You will not be dependent on a teacher or text for knowledge because like the ancient Gnostics, you will come to know it directly for yourself and be liberated of the need for any teacher or -ism. This is the great promise of Buddhism, which in translation the Dharma Editor for Wisdom Quarterly Dhr. Seven renders "Awakenism" (budh-ism).

The Four Ennobling (Enlightening) Truth, the Ennobling Eightfold Path, the 37 Requisites of Enlightenment, whatever this "-ism" is conceived or summarized as being, it is not the veneration of the historical Teacher, Teaching, and Taught, the Three Jewels of Buddha, Dhamma, and Sangha. It is the personal recognition of buddhahood (as arhantship, pacceka-buddhahood, or samma-sam-buddhahood), self-realization, knowing-and-seeing beyond all doubt for oneself in this very life.

Of course, nowhere does the historical Buddha tell anyone to pursue supreme buddhahood in private (pacceka) or as a teacher (sammasam), as those taught to pursue the bodhisattva ideal are taught to believe, disparaging what the historical Buddha actually taught, which was for all humans and devas to practice for the realization of arhantship (awakening as a disciple of a supremely enlightened teacher).

The Path he rediscovered (as all buddhas before him did and after will) is what the Buddha taught, not a "religion," not words to repeat in faith and "try" to believe in.

Of course, people treat the Dharma, this Doctrine, as suits them best at this stage of their growth and understanding. And in this sphere of existence (called the kama-loka or "sensual sphere"), that will be the easiest or come as the most natural entrance. That can be very helpful. But one cannot remain there and think that the work, the kammatthana, is done. For just as a child naturally outgrows dependence on a good parent, so we as "hearers," as devoted (dayakas) disciples (savakas) of this path-of-practice will one day grow to the point of personal realization.

Only then will we have done as the Buddha bid his listeners to do for 45 years of his dispensation (sasana) up until his last sentence to human beings, perhaps still having a little more to say to the devas of some of the 31 Planes of Existence as he ascended and descended through the meditative absorptions or jhanas as his last act before final quenching, parinibbana (Sanskrit parinirvana), "final nirvana" without remainder, completely free of rebirth and all remaining traces of suffering whatsoever. What was his last admonition, echoing what he had been saying daily for the previous 45 years?
  • The Buddha therefore taught his disciples: "Go, meditators, and seek secluded [quiet, peaceful, undisturbed] places. Be steadfast and resolute there. This is the way to have constant audience with the Tathagata (the Buddha, the Wayfarer). There is no need to come here to gather around the Tathagata. That is not the way. But rather, whoever has mindfulness and is diligent in all postures of the body [lying down, sitting up, standing, moving] immediately gives reverence and has audience with the Tathagata. Nonchalantly [carelessly, mindlessly, inattentively] sitting around is not the way to meet, nor to see, nor to have audience with the Tathagata. The Tathagata does not regard coming here and going away as having an audience with or taking leave of the Tathagata. The Tathagata considers diligence of the practice to eradicate defilements from the heart (mind), whether little or much, as steadily gaining audience with the Tathagata."
Black Elk: The first peace, which is the most important, is that which comes within the souls of people when they realize their relationship, their oneness, with the universe and all its powers, and when they realize that at the center of the universe dwells Wakan-Tanka, and that this center is really everywhere. It is within each of us. ncu9nc.blogspot.com/2015/03/realizing-ultimate

Dhamma and Non-duality by Bhikkhu Bodhi

Rev. MLK Jr. and Thich Nhat Hanh (aka Thay)
"The teaching of the Buddha as found in the Pali canon does not endorse a philosophy of non-dualism of any variety, nor, I would add, can a non-dualistic perspective be found lying implicit within the Buddha's discourses." accesstoinsight.org/lib/authors/bodhi/bps-essay_27
  • Zen Buddhist and Vietnam Era peace activist Ven. Thich Nhat Hanh sure seems to advocate for the Hindu-Mahayana Buddhist position by positing an "interbeing" philosophy
  • Perfect Interpenetration: Thay, the prominent Vietnamese Zen Buddhist teacher, coined the term "interbeing" (French Interêtre, Vietnamese Tiếp Hiện) to explain Buddhist interpenetration metaphysics to modern people and help them develop some insight into the Mahyana Buddhist/Brahminical/Hindu view of reality [53, 54]. Though he was deeply versed in the complex doctrines of Huayan and Yogacara, his presentation of "interbeing" is noted for elegant simplicity that focuses on natural explanations and ethics [55], relying on stories and simple metaphors to convey the notion that all things exist in a state of interconnected being, a state of being [or becoming, bhava] interwoven and mutually dependent [53]. In his book Understanding Our Mind, he cites the apocryphal Mahayana Avatamsaka Sutra and the teachings of Huayan Master Fazang as the sources for his teaching of interbeing. More
Alagaddupama Sutta: "The Water-Snake Simile" (MN 22) translated from Pali by Ven. Thanissaro Bhikkhu. The Buddha explains why it is wrong to believe that the Five Aggregates [clung to as self] or the cosmos are the eternal self or soul. accesstoinsight.org/tipitaka/mn/mn.022.than

(krodha) • 11y ago. Dhamma and Non-duality by Bhikkhu Bodhi. "The teaching of the Buddha as found in the Pali canon does not endorse a philosophy of non-dualism of any variety, nor, I would add, can a non-dualistic perspective be found lying implicit within the Buddha's discourses." Bhikkhu Bodhi is incorrect. Śākyamuni's teaching on the meaning of "non-dual" in Buddhism is found in the Kaccayanagotta Sutta.

(mad_bad_dangerous) • 11y ago. I believe interdependence and oneness are the same teaching.
  • Story of HH Gyalwa Karmapa, Oct. 1974 (moved to top)
[deleted] • 11y ago. Not directly answering your question, but just pointing you to something that you may be interested since you are asking this question. Robert and Rachel Olds are a couple who studied both with Tibetan Buddhist lamas and Native American teachers. They have written about their own experiences, which you may find interesting. They have also written about Buddhism, but it may be important to recognize that they are not Buddhist teachers themselves.

(numbersev) • 11y ago. The differences outweigh any similarities. Most similarities exist because we are bound within the same world and its properties such as impermanence, emptiness, and causation. Also keep in mind that native traditions are fragmented and can believe many different things where as Buddhism can be traced back to one buddha of our time with one set of teachings, following one ancient tradition that all buddhas teach. Now I am at a stage in life where I am synthesizing all my interests and beliefs into a singular way of life. en.wikipedia.org/wiki/Perennial_philosophy
  • Xochitl, Dhr. Seven, Ashley Wells, Crystal Q. (eds.), Wisdom Quarterly