Showing posts with label Dharma. Show all posts
Showing posts with label Dharma. Show all posts

Monday, August 24, 2026

Complete map of mind: Abhidhamma


Unravelling...Mind & Body Through Abhidhamma

It's not Abby DOOM UH, as the lovely AI video narrator misspeaks, but rather Abby DAH MAH.
A guide through the dense analysis of reality
(Buddha's Wisdom) The Theravada Abhidhamma ("Higher Doctrine" or "Dharma in Ultimate Terms") explained | Buddhism's map of every thought (citta, "mind moment")

The Theravāda Abhidhamma tradition, also known as the Abhidhamma Method, refers to a scholastic systematization of Theravāda Buddhism's understanding of the Buddha's "Higher" (abhi-) "Teachings" (Dhamma).

They are the same Teachings, of course, but presented in ultimate rather than conventional terms.
  • The Abhidhamma in Practice
    For example, in the sutras (discourses), rebirth might be mentioned and sound like reincarnation -- a person passing away from here and reappearing according to karma (past deeds) on another plane of existence, such as heaven or the animal world. However, the Abhidhamma explains in exacting detail how this happens, how there is no "self" (soul, atta), how an impersonal process of Dependent Origination rolls on in samsara bringing about results (phala, vipaka) in accordance with will actions (intentional deeds), and how all of this is impermanent, unsatisfactory/incapable of fulfilling, and utterly impersonal in spite of it seeming otherwise to the senses.
These teachings are traditionally believed to have been taught by the Buddha, though modern scholars date the texts of this collection, the Abhidhamma Piṭaka, to the 3rd century BCE [2, 3].

The Theravāda school traditionally sees itself as the vibhajja-vāda ("the teaching of analysis"), which reflects the analytical (vibhajjati) dissection method used by the Buddha and Early Buddhists to investigate the nature of the person and other phenomena [4].


Who studies this? - The Burmese
According to Bhikkhu Bodhi, a modern American Theravāda scholar-monk and prodigious translator, the Abhidhamma is "simultaneously a philosophy, a psychology and an ethics, all integrated into the framework of a program for liberation" [5].

There are different textual layers of Abhidhamma literature. The earliest Abhidhamma works are found in the Pali canon. Then there are exegetical commentarial works that were composed in Sri Lanka in the 5th century. There are also later sub-commentarial works composed in later historical periods. More

The Abhidhamma explained | Buddhism's map of every thought
Buddha's Wisdom(Buddha's Wisdom) Aug. 23, 2026: 🧠 WHAT HAPPENS IN OUR MINDS BEFORE WE EVEN KNOW IT? The Theravada Abhidhamma is Buddhism’s most detailed analysis of consciousness, karma, perception, and the moment-to-moment workings of the mind.

Let's explore how Theravāda Buddhism breaks experience down into citta, cetasika, bhavaṅga, javana, and the famous 17-moment cognitive process...while also asking a difficult historical question: Did the Buddha actually teach the Abhidhamma in the form we know today? Some say he never taught it at all.

🔍 DISCOVER:
  • How the Abhidhamma breaks a single sensory event into a sequence of distinct mental moments
  • Why one Buddhist tradition holds that this teaching was given to his biological mother in one of the many heavens, to an assembly of celestial devas from various worlds and planes, with no human present to hear it
  • What the Buddha meant when he defined kamma (karma) as "intention" (cetana) and why that definition changes everything downstream of it
  • Why javana, the seven “running” moments, plays such an important role in karma and moral action
  • Why the Sautrāntikas rejected the [Mahayana] Abhidharma treatises, and what the existence of a second, rival collection tells us about where this material came from
  • How a thousand-year-old analysis of repetition and disposition arrived at something we would now call habit
📿 The Abhidhamma is difficult because it refuses to stop at the story we tell ourselve about our choices. It asks what was happening before the story began.

🙏 Enjoy deep, historically-grounded explorations of Buddhism like this one, subscribe to Buddha’s Wisdom. It goes this deep every week. After watching, say in the comments: Where do you catch yourself arriving late to your own mind?

📱 Join community: Instagram: buddhaswizdom. Facebook: buddhaswizdom. X: x.com/BuddhasWizdom. Spotify: open.spotify.com/show/5ndnBU5... TikTok: buddhas.wisdom. ☕ Support the channel: buymeacoffee.com/buddhaswisdom paypal.me/buddhaswisdom

⏱️ TIMESTAMPS:
  • 00:00 What Happens Before You Know It?
  • 00:55 The Abhidhamma
  • 02:23 You Are Always Late
  • 04:56 Why Count The Mind?
  • 09:57 How A Perception Is Built
  • 13:26 Seven Times, Underneath
  • 17:49 What Actually Continues
  • 22:56 Did The Buddha Teach It?
  • 26:49 The Map Has a Direction
  • 30:29 Too Small to Remember
#Abhidhamma #Buddhism #palicanon  #Theravada #BuddhistPhilosophy #Kamma #Consciousness #Karma #Meditation #Mindfulness #Buddha #Dharma #Citta

📖 SOURCES AND FURTHER READING:
  • (Affiliate Links) Primary texts Abhidhamma Piṭaka, the third collection of the Pāli canon https://amzn.to/4zDLzH2
  • Paṭṭhāna, the seventh and largest canonical Abhidhamma book, on the 24 conditional relations https://amzn.to/4c8xuHn
  • Kathāvatthu, the canonical record of doctrinal disputes, traditionally associated with Moggaliputta Tissa https://amzn.to/3Ub7mWh
  • Nibbedhika Sutta (AN 6.63), where intention is defined as kamma
  • Anupada Sutta (MN 111), where Sāriputta takes his meditative states apart factor by factor https://amzn.to/4zRCpXF
  • Commentarial and later works Atthasālinī, Buddhaghosa's commentary, which preserves the Tāvatiṃsa (Heaven of the Thirty-Three) account Abhidhammattha Saṅgaha, the compact manual that became the standard first textbook across the Theravāda world
Modern scholarship and reference works:
  • Bhikkhu Bodhi, ed. — A Comprehensive Manual of Abhidhamma https://amzn.to/46mykwI
  • Y. Karunadasa — The Theravāda Abhidhamma: Its Inquiry into the Nature of Conditioned Reality https://amzn.to/4y0NpQE
  • Y. Karunadasa — The Dhamma Theory: Philosophical Cornerstone of the Abhidhamma
  • Nyanatiloka Mahāthera — Guide Through the Abhidhamma Piṭaka https://amzn.to/3SabxB7
  • Stanford Encyclopedia of Philosophy — Abhidharma, for the historical development of Theravāda, Sarvāstivāda, and other early Buddhist Abhidharma traditions
  • Comparative Sarvāstivāda Abhidharma, the seven-book collection developed on the other side of the Indian subcontinent, and the sarvāsti position the Theravādins reject https://amzn.to/4qyodyo

Tuesday, July 21, 2026

DOUBT as hindrance or a teacher

No one is immune to doubt, not even Jesus Christ, one of the founders of Christianity | UMC

Doubt as hindrance and teacher in Buddhism
(Doug's Dharma) What did the Buddha have to say about "doubt" (vicikiccha), one of the Five Hindrances to meditation and spiritual progress?

Let's look at the ways doubt can be a hindrance to our progress along the path to enlightenment and liberation, as well as a steppingstone to advancement.

Consider that there are ways that doubt can be overcome, noting two key examples of this in the Early Buddhist texts.

Buddhist monk foremost in wisdom
Chief Male Disciple foremost in wisdom Ven. Śāriputra Mahathero

🧡 Find this material useful? Check out Dr. Smith's Patreon and get fun benefits like exclusive videos, audio-only versions, and extensive show notes: dougsseculardharma.

🧡 Donations may also be made through: paypal.me/dougsdharma. 📙 BOOK: A Handbook of Early Buddhist Wisdom, with a foreword by Ven. Bhikkhu Bodhi: books2read.com/buddhisthandbook

☸️ FREE mini-course at the Online Dharma Institute: onlinedharma.org. 🎙 Check out podcast with Jon Aaron, Diggin' the Dharma: digginthedharma.com

✅ Videos recommended:
  • Early Buddhist Theory of Knowledge
  • The Five Hindrances to Meditation: "Armies of Māra"
✅ Discourses (suttas) mentioned:

Monday, January 26, 2026

'Dharma Day' at Hsi Lai Temple, LA (1/26)


Serving laba porridge to awaken the Buddha
On Dharma Day, Mahayana Buddhism, which prefers ahistorical Cosmic Buddhas like Amitabha, commemorates the historical Shakyamuni Buddha's enlightenment and awakening to perfect wisdom. (Theravada Buddhism has a Dhamma Day called Asalha Puja).
Thanks to a shepherdess (Sujatha) offering him rice porridge, the wandering ascetic Siddhartha regained enough strength to focus on his cultivation, developing the absorptions then insight, purifying calm followed by contemplation (of Dependent Origination). That is how he became the Buddha, the "Awakened One," the supremely "Enlightened One."
 
Ever since then, Buddhists have celebrated the Buddha's Enlightenment Day by offering laba porridge to all.

WHERE?
𝗗𝗶𝗻𝗶𝗻𝗴 𝗛𝗮𝗹𝗹 𝗟𝗲𝗳𝘁 𝗦𝗶𝗱𝗲 (𝗘𝗻𝘁𝗿𝗮𝗻𝗰𝗲) Laba Porridge — dine in
  • Opening hours: 9:00 am-3:00 pm
𝗗𝗶𝗻𝗶𝗻𝗴 𝗛𝗮𝗹𝗹 𝗥𝗶𝗴𝗵𝘁 𝗦𝗶𝗱𝗲 (𝗘𝘅𝗶𝘁) laba porridge — to go
  • Opening hours: 9:00 am-3:00 pm
1. Everyone is welcome to enjoy laba porridge in the Hsi Lai Dining Hall for FREE. No vegetarian buffet will be provided on this day.

2. For to go orders, cups of laba porridge will be prepared.
Eating, regaining his strength, he awakened.
The Dharma (the Teachings of the Buddha) are one facet of the Three Gems (Buddha, Dharma, and Sangha), a core aspect of Buddhism. Through this Dharma Day event, we celebrate the Buddha’s Teachings and their impact on our lives.

This day also commemorates the awakening of an Shakyian [Scythian] prince who renounced the world and what transformed him into the Buddha, "the Awakened One" (Shakyamuni, the "Sage of the Shakyas" [or Sakas, Indo-Scythians]).

Cosmic Buddha worshiped in Mahayana
Please join Hsi Lai ("Going West"), the largest Buddhist temple in the Western hemisphere, for a celebration of Buddhist wisdom taught by Buddhism's original teacher, Shakyamuni Buddha, and the other teachers who followed after being inspired by him.

Enjoy special presentations, lectures, and theatrical performances, focusing on new understandings, real-world applications, and deeper explorations of the Buddha's teachings of compassion, service to others, and spiritual practice that have blossomed in the world.

Students of Hsi Lai's Buddhism classes are encouraged to apply for time to present what they have learned and gained from following Buddhist teachings: Hsi Lai Temple
  • WHAT HAPPENED AT THE RETREAT? Fifty to 60 participants gathered at 8:30 am, registered, offered dana, received instructions, and began to sit.
Hsi Lai Temple One-Day Meditation Retreat, January 24, 2026

Let us cultivate together. Open to all.
The One-day Buddhist Meditation Retreat is intended to be a retreat for those who have at least a basic experience of meditation. This retreat features a regimented schedule of sitting, standing, and walking meditation with instructions and Dharma talks.

Please note that sitting sessions are 40 minutes long. It is recommended that applicants start working on lower body flexibility, especially the hips.

Vegetarian/vegan monastic cuisine served in cafeteria (Hsi Lai Temple)
.
RETREAT DETAILS: ◎ Date: Saturday, January 24, 2026. ◎ Check-in: 8:45 am-9:25 am. (Please be punctual. Orientation begins promptly at 10:00 am) ◎ Time: 9:30 am-5:30 pm PT ◎ Ages: 16 years and older. ◎ Location: Hsi Lai Temple (MAP)

COST?  ◎ OPEN DONATION: We welcome kind donations to cover meal, snacks, facility use, uniform cleaning, and general overhead. Kindly bring donation to check-in on Jan. 24, 2026. ◎ Spots are limited to 50 participants. ◎ This is an in-person retreat: hsilai.us/events/dharma-services/saturday-english-dharma-service

Thursday, January 22, 2026

FREE: The 'Higher Doctrine' (Abhidhamma)

 
Unraveling the Mysteries of Mind
and Body through Abhidhamma
AUTHOR: Sayalay Susila
EDITOR: Dhr. Seven (Wisdom Quarterly)
FOREWORD: Pa-Auk Tawya Sayadaw Bhaddanta Accina
Namo Tassa Bhagavato Arahato Sammāsambuddhassa
("Homage to the Exalted, the Worthy, the Supremely Self-Awakened One").

INTRODUCTION
Unravelling Abhidhamma
"Mind leads the world" (Dhp 1). Is this really true? Only when we understand how the mind works will we truly know. Mind is something close to us yet very far away. Mind is the culprit behind all of our unwholesome karma (thought, speech, deed), yet it is also the director of all of our skillful, wholesome behavior, deeds that soothe the heart.

The study of Abhidhamma helps us gain an understanding of how the mind works, which is essential for us to lead happy and blameless lives. In Abhidhamma, the ultimate realities of mind and matter that make up this so-called "living being" are seen to be an impersonal stream of consciousness-moments and infinitesimally small particles that continuously arise and pass away utterly dependent on causes and conditions.

So the study of Abhidhamma helps the mind shed the painful illusion of there being an “I,” a permanent self persisting through all experiences.

Most of the problems of life spring from ignorance and craving associated with this “I” and the self-centeredness that is its offspring. When the mind understands that there is, in an ultimate sense, no such “I,” it will let go of intense clinging.

The truth sets us free. To be more precise, knowing-and-seeing what is ultimately true sets us free. Life’s problems suddenly evaporate. All becomes light. We awaken to truth and are freed from all forms of suffering.

This can be accomplished through a thorough study of Abhidhamma and practical meditation experiences.

The Abhidhamma Pitaka is one of the "three baskets" (tipitaka), the three divisions of the Buddha’s teachings. Abhidhamma is a combination of two terms, abhi ("higher, special, sublime") and Dhamma ("universal truth or teaching"). Therefore, Abhidhamma is the "higher teaching" of the Buddha or the "Doctrine in ultimate terms."

This Dhamma is grounded in observable truth and reality one is able to directly experience. It is not a faith or belief system. It is not a metaphysical "theory," as some portray it, but rather a systematic explanation and guide to how it is possible for earnest meditators to directly know-and-see, finally culminating in enlightenment (bodhi).

All physical and mental phenomena are fully classified and explained in the system of Abhidhamma. That is why the Theravada Buddhist tradition regards the Abhidhamma as the most perfect exposition on the true nature of existence, realized by the penetrative wisdom of a supremely enlightened ene.

Truth
Ven. Dr. Pa Auk Sayadaw
According to Abhidhamma philosophy, there are two types of truth. The first is conventional truth (sammuti sacca), which refers to ordinary concepts, such as “tree,” “house,” “human,” “you,” “me,” “person,” “body,” “being,” and so on. Such concepts are closely linked to language, culture, and conditioning.

We assume that these concepts are objective realities, that they actually exist. They seem to exist, yes, but if we were to examine these concepts closely, we would find that they in no way exist as irreducible entities. Why? They can be broken down into smaller and smaller components.

For example, if we discern the Four Elements (the characteristics of matter) in the body, the “body” breaks down into innumerable, infinitesimal particles (kalapas). If we further analyze these particles, they also break down. We find that each particle contains eight inseparable elements or characteristics:
  1. earth (solidity),
  2. water (cohesion),
  3. fire (temperature),
  4. wind (movement),
  5. color,
  6. smell,
  7. taste,
  8. nutritive essence.
These elements are the final, irreducible components of matter (material existence). By penetrating conventional truth with wisdom, we can eventually realize ultimate truth.

Ultimate truth (paramattha sacca), according to Abhidhamma, means something that cannot be further broken down or subdivided into smaller components. It is a final and irreducible part of existence, which exists by reason of its own intrinsic nature (sabhāva).

For example, the earth-element in our human bodies, as well as in other animate things, exists with its intrinsic nature of hardness or softness, whereas the fire-element exists with its intrinsic nature of heat or cold. While a body is conventional truth, the elements that make up the body are the final, irreducible components of its existence, and no amount of analysis can break them down any further.

Of these two types of truth, Abhidhamma deals primarily with ultimate truth.

This book is divided into three parts. The first describes ultimate truths. In Abhidhamma, ultimate truth is fourfold:
  1. Consciousness (conditioned phenomena)
  2. Mental factors (conditioned)
  3. Matter (conditioned)
  4. Nirvana (unconditioned).
The first three of these ultimate truths comprise the totality of conditioned existence. Together, consciousness and mental factors are what we conventionally call the “mind” on the one hand. Matter, on the other hand, is what we conventionally call the “body.”

The successive coming together of mind-and-matter is what we conventionally call “I,” a person, human being, animal, or whatever the case may be.

The concept “I” is a conventional truth, whereas consciousness, mental factors, and matter are ultimate truths. These three ultimate truths are conditioned dhammas (phenomena) produced by causes and conditions, subject to radical change, dissolution, constant fading away, and are hurtling toward destruction.

They are subtle and profound dhammas that cannot be seen with the ordinary eye. However, they can be discerned by a mind well trained in concentration and insight.

Nirvana (nibbana), the fourth ultimate truth, is unconditioned. That is to say, it is not produced by any cause or condition. Therefore, it does not change. Nirvana can be experienced here and now.

The Buddha's path-of-practice is gradual (progressive) training in higher virtue, higher concentration, and higher wisdom. TO BE CONTINUED
  • Unravelling the Mysteries of Mind and Body Through Abhidhamma (PDF)
  • To order a physical copy of the latest edition, email Bro Low at janaka.low@gmail.com
  • sayalaysusila.net/dhamma-gallery/books
  • EDITORIAL NOTE: When the nun asked me to edit the first edition of this book, which is based on her very popular PowerPoint presentations, I did so thinking the final version would be run by me. It was not. Many hands contributed, often undoing much of the consistency I put in place. It went back and forth so often that I left it to her to leave it a mishmash. But here the standard American (rather than British) grammar is restored as is the choice of translated Pali and Sanskrit terms. These are minor issues but important to any editor. Much was fixed by the time of our third edition but imperfectly so.
INWARD PATH PUBLISHER, Penang • Malaysia. Originally published in Inward Journey Book Series (2005), an imprint of Inward Path Publisher for FREE distribution. This newly revised edition 2012 is published to support the establishment of Appamada Vihari, an International Meditation Center, where Sayalay Susila is the abbess. An Inward Wisdom Book. Published by INWARD PATH PUBLISHER. 14 Phuah Hin Leong Road, off Burma Road, 10050 Georgetown, Penang, MALAYSIA, P.O. Box 1034 General Post Office, 10830 Georgetown, Penang, MALAYSIA.
  • email: ijbook@inwardpath.org
  • inwardpathpublisher@gmail.com
  • inwardpath.org
Text copyright © Sayalay Susila 2005-2012. Layout and design copyright © Inward Path Publisher 2005-2012. ALL RIGHTS RESERVED: No part of this book may be reproduced in any manner, any form, or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher and author. Perpustakaan Negara Malaysia cataloguing-in-publication data Sayalay Susila, 1963, Unravelling the Mysteries of Mind & Body Through Abhidhamma/Sayalay Susila. ISBN 978-983-3512-03-4.1. Abhidharma.   2. Dharma (Buddhism).   3. Mind and Body-Religious aspects--Buddhism.  I. Title. 294.3824. Cover design and book layout by Sunanda Lim. Printed in Penang, Malaysia.

Friday, January 2, 2026

Dalai Lama, how do we find our dharma?

  • dharma is a multivalent term with at least a dozen distinct meanings. In India, dharma usually means "social duty or obligation," and Dharma (capitalized) customarily refers to the Buddha's Dharma or Doctrine, the Teachings of the historical figure Siddhartha Gautama. The word can loosely be construed to mean "religion," but religion did not mean religion in pre-British invasion India (Maha Bharat), so equating the terms is incorrect.

Monday, December 22, 2025

Dalai Lama, is Buddhism any different?

(DalaiLama.com) What makes Buddhism different from every other religion in the world?
(Venerable Gotami) Western Buddhist nun talks about the Kalama Sutta on what to not believe

Friday, December 19, 2025

KARMA CLASS: Deeds of Rob Reiner's son

  • Rabbi Yeshua (Jesus) JewBu Nazarene/Essene
    Jews who follow Judaism (as opposed to most Jews who just wear the label "Jew" like a secular identity, race, ethnicity, claim to fame, burden, or way of showing support for genocide and Western imperialism to build "Greater Israel") subscribe to a belief in kismet rather than karma.
  • What is KISMET? KISMET = The Jewish Koan (fate, luck, fortune, chance, destiny, predestiny, "God's plan," capricious universal indifference to anything we do because it's all written in advance and plays out by the force of the Fates).
  • KISMET translation question? : r/hebrew
  • Kismet is "predestination" in Abrahamic Islam
Karma-shmarma, Judaism only believes in kismet (fate, destiny)

The historical Buddha, the greatest Karmavadin
Karma means "deed" or "deeds." There are all kinds of karma, that is, a great variety of intentional actions capable of bearing a result anytime in the future. The Buddha or "Awakened One" talked about karma so much that in his day he was not known as a "Buddhist." He was known as a Karmavadin, a "teacher of the efficacy of karma (action)." What we do comes back to us. The Dharmic religions, in contrast with the Abrahamic ones, teach the power of our personal action. Our deeds got us into this mess, and they can get us out (with help from others like the Buddha, the best friend of all beings, the gods, God, noble friends, parents, but mostly our own striving to develop compassion and wisdom, which lead to calm and insight).

Sadly, we often do not realize what we do in this sense. According to the Abhidhamma, a systematic explanation of the Buddha's "Doctrine in Ultimate Terms," what we are doing anytime we are committing an action is laying down a great number of cittas ("mind-moments") that act like "seeds" as it were. (What worse is that they have javanas, "impulsions," sub-moments of motivation, sub-cittas, a citta being uncountable numbers of "mind moments" not thoughts, as the term is sometimes mistranslated).

How many frames does it take to complete one "action" in a film? Karma has many more cittas.
  • A "thought," if one thinks about it is like a sentence. What is a sentence? It is at least one complete thought, which requires an actor and an action, even if life is not this way. Grammar imposes rules on our thinking so that noun and verb must at least be implied to speak a sensible sentence in modern English. A citta, in that case, would be like all the atoms used to write out that sentence, far from sentences themselves. (Imagine a molecule. What is it made of? Atoms. How many? An uncountable number). Cittas (the stream of consciousness or viññāna kicca) in the immaterial world of intangible software are like kalapas ("particles of perception") in the material world of tangible hardware and things.
  • A better way to think about it is to imagine seeing a movie clip, a short scene. It only lasts a moment, but what is it really made of? It is made of many many individual frames, which are the sub-moments of the film. The higher the fidelity of the film, the more sub-moments. There might be 100 frames for 1 second of movie runtime. A complete "scene" might then have millions of frames. A frame is not a scene; it's not even a second of a scene.
  • Now imagine that when we act (karma), our action does not take one second but a few seconds to complete. How many sub-moments elapsed? It is hard to say. Each of those mind moments has many impulsions. If each impulsion could produce a result when it ripens, one act will give results for a long time. The number "500" comes up a lot in Buddhism, but it rarely if ever means five hundred. It is an indeterminate number and a handy way of saying "many." One act of killing could easily result in 500 miserable rebirths of being killed or being sickly or having one's life shortened, and so on. The Buddha expressed this as "for a long time," meaning in many many future births.
The force or deciding factor behind a deed is the intention. What is decided? At the decisive moment of acting, what we in our normal consciousness might think is happening is just one thought.

But that is not at all what is happening. The best comparison to understand this is physics. When something happens, it appears to us that only one thing is happening, such as lighting a match. It is often, we do an act, and it is lit. However, physics tells us that many things are happening in the sub-moments. Fire itself is not a single thing at all but rather a process.

Each moment of "fire" is many (at least five) sub-moments of process:
  1. Heat is heating,
  2. oxygen is oxidizing,
  3. fuel is fueling,
  4. wick is wicking, and the 
  5. process of combustion is processing.
Abhidhamma (Sayalay Susila & Seven)
So what? Here's what. How long does it take to kill someone? With a gun, not long. An instant is enough. With a knife, as used in the infamous case of Nick Reiner murdering his parents, longer, a few instants. How long is an instant? For us in ordinary consciousness, it is just a finger snap's duration, right? But how long is it really, say, to a physicist or a psychologist? If we analyze it, that is, break it down to sub-moments, it's a long time.

Here's why it all matters: It isn't that one karma (one deed) will bear one result. This is completely wrong, but it's how nearly everyone talks, as if one action would bear just one result one time. One karma, one intentional action, will bear MANY results. Some might say an uncountable number of results. Now why is that? It is because each single "act" (deed) is built out of many impulsions, and it is these impulsions (as if they were seeds) that will bear results. So one single deed = a hard to count number of potential results.
The intention behind an act is so crucial that the Buddha equated intention (cetanā) and karma. They are not really the same thing, but so vital is that intention that it determines the classification of a deed. There are three obvious classes (good, bad, or neutral). That is, we can classify by results: This deed, when it ripens, will bear an unpleasant (possibly unbearable), unwelcome, unwanted result, so we call it bad. This other deed, when it ripens, will bear a pleasant, welcome, wanted result. Many deeds, being mixed, will bear mixed results. One might say other deeds, being neither good nor bad, will bear neutral results.

If I give even one unit (ancient kapana, dollar, rupee, coin), the motivation or intention behind it will reap many results many times because that one single act of giving was only accomplished through many sub-moments, many-many impulsions. If each citta (mind moment) is composed of many sub-moments, many impulsions, and each has the power to produce a result, one can see how even a little giving is great. However, this is simultaneously saying that even the slightest wrong (misdeed, unskillful act, bad action) has the power to produce many-many unwanted results.

This is all well and good and easy enough to understand. The Buddha went further to point out things that are not at all obvious. In fact, it is unlikely that anyone but a supremely enlightened buddha could point all of these things out. Why? The first thing that is needed is access to more than normal consciousness. This even an average, normal, instructed "worldling" can master.

Never having heard the Buddha's Dhamma (Dharma, Doctrine, Teaching), we are "uninstructed [ignorant] worldings." Having heard it, we are instructed worldlings. Putting it into successfully practice, we experience a "change of lineage" (gotrabhu), awaken, and are counted among the "noble ones," the enlightened in about seven stages (now universally reduced to four main divisions (stream entry, once-returning, nonreturning, and arhats or fully enlightened ones).
  • NOTE: It may be a little confusing, but "full" enlightenment is not "supreme" enlightenment. That distinction is reserved for people like the historical Buddha Siddhartha Gautama (Siddhattha Gotama) who awaken to the utmost WITH the capacity to teach. Nonteaching (pacceka) buddhas awaken to the utmost, that is with the intrepid powers of a buddha or the dasa-(tathāgata-) bala.
He led us to understand one more extremely important distinction to be made. And here come to the point of all this discussion. There is a fivefold kind of karma (kamma in Pali) that might be called "the worst in the world." These are the ānantarika-kamma or:

The Five Heinous Deeds

The are five acts (five kinds of karma) that the Buddha classified as "actions with immediate destiny." They are:
  1. parricide (killing one's father),
  2. matricide (killing one's mother),
  3. killing an arhat (a fully enlightened person),
  4. wounding a buddha (a teaching [samma-sam-buddha] or nonteaching [pacceka-buddha] supremely enlightened person),
  5. creating a schism in the Buddha's Monastic Order (Bhikkhu or Bhikkhuni Sangha).
In A.V. 129, it is said: "There are five irascible and incurable humans destined to the lower world [dismal subhuman planes of existence] and to hell [avici, the waveless], namely: the parricidal, matricidal, homicidal [if the victim is an arhat], the wounder of a buddha, the creator of a schism in the sangha of a buddha."

About this fifth kind, see A.X. 35, 38. With regard to the first heinous crime, it is said in DN 2 that if [greedy son] King Ajātasattu had not deprived his father [the Buddha's student and supporter King Bimbisara] of life, he would have reached the path of stream-entry when he heard the Buddha teach as did all of his companions (App.)

Because he did commit this act, even though he was full of remorse for having done so, he was lost. His mind/heart could not reach the necessary calm and serenity (samatha) to attain liberating-insight (vipassana) to awaken to the ultimate truth. He did not become free of his destiny [his immediate next rebirth in the hells] as a result of his heinous deed nor of all further rebirth and suffering in samsara, the unending Cycle of Rebirth and Suffering (the Wheel of Life and Death).

Saturday, December 13, 2025

Will Dalai Lama be reborn in this world?



Dalai Lama reborn or not? The truth about his successor.
(༄།ནང་ཆོས།། ☸️) Dec. 12, 2025: The 14th Dalai Lama (dalailama.com) discusses his determination to take another human rebirth in this world [as there are many, many human worlds on this human plane]. What is the truth about his successor? Will it be him? Legend has it that it is always Avalokiteshvara taking rebirth out of infinite (boundless, universal) compassion for living beings. #dalailama #buddhistteachings #buddha #teaching #motivation #goodvibes #fypシ

Wednesday, November 26, 2025

Sad Guru's truth about masturbation


O, Wick Men, give me your knuckle babies
The Christian and Jewish Bibles have so little to say about masturbation that in a mindboggling reach, Church officials (guilty Catholics or officious Protestants or killjoy Jews) could only come up with the story of Onan and the awkward, inapplicable synonymous term "onanism." Nothing could be less connected to masturbation.

A Jewish man's brother dies, leaving his wife without a child. By Jewish custom and (levirate) law, he has to impregnate her in his absence. But just as he finishes the fun part his duty, he thinks better of it, reflecting on how troublesome another child and/or wife will be for him and not wanting to be burdened by those responsibilities, he withdraws as he finishes. God is so p'd off, we're told, that He smites (murders) him on the spot for "spilling his seed" on the ground rather than the fertile woman. Voila! Masturbation. Which as we all know involves having procreative sex with a partner but then changing your mind, right? 🙄
  • Buddhism and sexuality In Buddhism, prohibitions against masturbation apply to monastics. By extension lay people may undertake to avoid them, and that is healthy and good, but one can no more find a "commandment" against it for ordinary people in Buddhist texts as one could locate one in Christian texts. Inciting lust, particularly through porn, is terribly harmful, and the Buddha did say something to the effect that it would be better to swallow a red-hot iron ball. But even that is in reference to being an "immoral monastic" swallowing food offered as alms by laypeople. If one insists on having sex (or fornicating, which means doing it without being married), go Tantric.
One is reminded of a truly tasteless joke:

A man nudged his wife for some nookie in front of their child. She asked him, "What?" - "How about we, you know?" - "What, are you crazy? You're going to ask me for that in front of our baby?!" - "Well, what do you want me to do?" - "Next time you want some whoopie, ask me to do 'a load of laundry.'" - "Oh, O.K." - Later that night, the wife primps and preps and makes a dramatic entrance in the bedroom. But the husband rolls over, turning his back to her. She pokes him and angrily and says, "I thought you wanted me to do a load of laundry!?" - "Oh, that's O.K. It was a small load. I did it by hand."

Fortunately, Wiki has this caveat: The word onanism is not based on the biblical story of Onan itself but on an interpretation of that biblical story. For the word onanism is not found in any form in biblical texts. Thus, the etymological connection of onanism (as masturbation) with Onan's name is religiously misleading" [62][47]. More