Edgar Cayce/Hinduism: Origin of Soul

It's maya, an illusion, but it follows rules this samsara, wheel of life and death, rebirth and suffering. It is as real as a dream. Are we the divine play of Brahman, GOD, 

Is karma real? Deeds cause results?

Karma (doing)? That's so dumb! Whatever I do, it'll never come back to me. I can get away.

Flying squirrel karma or phala? - Animal actions?

Previous video has squirrel who flies tiny plane. Real "flying squirrel" flies when tossed, then 😲

Born of the Fruits of Deeds

Teachings of Kamma, Rebirth, Saṃsāra

(Ud 3.1) Thus have I heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove at the multimillionaire's monastery.

At that time a certain Buddhist monk was sitting close to the Buddha, legs crossed, with body straight.

As a result (vipaka) of past deeds (karma), he suffered painful, sharp, severe, and acute feelings, which he endured unbothered, mindfully with clear comprehension.

Narrating Karma and Rebirth

The Buddha saw him meditating mindfully enduring that pain. Then, understanding the situation, the Buddha expressed this inspired utterance:

“A monastic who has left behind all deeds (karma), shaking off the dust of past deeds, unselfish, unwavering, unaffected, has no need to complain.”

• Kamma Vipākaja Sutta (Ud 3.1)—Ven. Sujato (translation)
• Amazing video shorts: How to handle the cops (graphic)

Bhikkhu Bodhi, what is "karma"?

The Four Kinds of Karma with Bhikkhu Bodhi

(BAUS Chuang Yen Monastery) June 27, 2022: In this Dharma talk, Bhikkhu Bodhi discusses The Numerical Discourses (Anguttara Nikaya) AN 4.233-238, a series of sutras in which the historical Buddha explains the four kinds of karma (kamma, deed, action):

1. dark karma with dark result
2. bright karma with bright result
3. dark-and-bright karma with dark-and-bright result
4. karma that is neither dark nor bright with neither-dark-nor-bright result or the karma that leads to the ending of karma.

Bhikkhu Bodhi (BAUS, Carmel, New York, 6/18/22); Dhr. Seven (ed.), Wisdom Quarterly

Kama Sutta: Toiling for pleasure (Snp 4.1)

You stupid bish, you and your pansy vegan boytoy don't know ish about farming! - OK, sir.

.

We love Earth and avoidchemicalskilling a!

Kāma Sutta: This is the first sutra in the "Chapter of the Eights" (Atthakavagga) of the "Sutra Collection" (Sutta Nipāta).

The Buddha, seeing a Brahmin cutting down trees on the banks of the Aciravatī River and preparing a field for sowing, spoke to him.

He spoke to the Brahmin again on several other occasions whenever he saw the farmer engaged in various operations in the field.

Very uplifted by the Buddha's courtesy, the Brahmin resolved to invite him to accept a meal when the field was finally ready for harvest.

Who knew all my work could be ruined?

But on the day before the reaping of the field, heavy rains fell, the river flooded, and the harvest was entirely swept away.

The Buddha foresaw that all the Brahim's efforts would amount to nothing, so he visited to console him.

It was on this occasion that the Buddha saw that the man was receptive. With a chance to make a breakthrough, he taught him this sutra. At the climax of the discourse, the Brahmin awakened to the first stage of enlightenment (stream entry) and became a sotāpanna (Sn.vv.766-71; SnA.ii.511ff; J.iv.167f; cp. DhA.iii.284f; see also MNid.i.1ff).

• Elsewhere among the texts, in the Kāmanīta Jātaka (J.ii.212), this Brahmin is referred to as Kāmanītabrāhmana or the "Brahmin Kamanita."

What did the Buddha teach the that brought him to direct realization and enlightenment?

SUTRA: Objects, Desires, and Pleasures

Kāma Sutta—Laurence Khantipalo Mills (trans.), Snp 4.1 (suttacentral.net); edited by Dhr. Seven

Thank you, Friend, for helping me pull the plough! - You're welcome! I'm strong and happy to help. Let's go down by the river now. I want to eat some sweet grass. - OK, let's go. We can swim, too!

.

Are you going to release me now, Friend? - No,
you stupid animal, I'm a gonna kill and eat you!

If one with lustful mind

Succeeds at feeling pleasure,

Such a mortal is pleased

With that wish fulfilled.

But if the impassioned person

Were to see those pleasures lost,

Then the addict would feel

As though by arrows pierced.

One who shuns pleasures of sense

Avoids treading on a serpent’s head,

As such this person by mindfulness

This tangled world transcends.

Obsessed with property and fields,

With money, estates, and servants,

With many pleasures, family and friends —

That person, overcome by greed,

Such weaknesses indeed bring down.

By dangers is that person sunk,

By disappointments overwhelmed —

As water enters a boat that leaks.

So let a mindful person avoid

Addiction and cravings for sense,

And with them abandoned, cross the flood,

As a boat is bailed to reach the Further Shore.

SUTRA: Sensual Pleasures

Sujato Bhikkhu (trans.), Anthology of Discourses (Snp 4.1); Dhr. Seven (ed.), Wisdom Quarterly

If a mortal desires sensual pleasure

And that sense desire succeeds,

One may become elated,

Having got what was wished.

But for a person in throes of pleasure,

Aroused by desire,

If such pleasures go away,

It hurts like an arrow’s strike.

One who, being mindful,

Avoids sensual pleasures

Like side-stepping a snake’s head,

Transcends being stuck to the world.

There are many objects of sense:

fields, lands, and gold, cattle and horses,

slaves and servants, women and relatives.

When one lusts over these,

The weak overpower one

And by adversities is one crushed.

Suffering follows one

Like water in a leaky boat.

• (Bhikkhu Bodhi, Norman, and Ven. Ñāṇadīpa all have “enter” here, while Ven. Ṭhānissaro has “invades.” But this is a stock line, and it’s hard to read anveti as anything other than “follows.” Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow that always follows or an ox-cart following behind, as in the opening verses of the Dhammapada). That is why it has to be bailed out in the next verse.)

That is why a person, ever mindful,

Wisely avoids sensual pleasures.

Give them up and cross this flood,

As a bailed-out boat reaches the further shore.

• A Reader’s Guide to the Pali Suttas—SuttaCentral
• G.P. Malalasekera (Dictionary of Pali Names); Snp 4.1: Kāma Sutta; Ven. Khantipalo (Laurence Mills); Ven. Sujato (suttacentral.net); compiled and edited by Dhr. Seven and Ashley Wells (eds.), Wisdom Quarterly

Luck? Fate? Chance? Miracle? (video)

Ashley Wells, Dhr. Seven, Amber Larson, Wisdom Quarterly; Ven. Ñanamoli Thera (Osbert Moore, trans.) Cula-Kamma Vibhanga Sutta, "The Shorter Exposition of Karma"; (video), Orig. 8/20/13

Before you act, remember: "KARMA: It's everywhere you're going to be."

When devas intervene? See especially Minute 1:08, a classic Keystone Cop comedy of errors!

Introduction

Ven. Bhikkhu Khantipalo

Many of us want long life, health, beauty, power, riches, high birth, and wisdom...

 

These things do not appear by chance. It is not luck that one is healthy or a lack of luck that one is foolish.

Though it may not be clear to us now, variations and disparities among living beings come about because of their karma (their store of deeds, intentional actions, ripening as fruits and resultants).

 

Each being reaps its own results according to one's past and present actions and attitude (mental action).

If one has a short life, is sickly, ugly, insignificant, poor, low born, or stupid and does not like being these things, there is no need to accept that that is the way it is. 

 

The future (starting the very next moment) need not be like that, provided one makes better karma now, including an attitude adjustment. Just viewing things differently, viewing things with wisdom rather than wrong view, is great karma.

Knowing which karma (deeds) to perform and which to avoid, that is the mark of a wise person. It is also the mark of one no longer drifting aimlessly.

Has one a sense of direction in life in order to begin to exert conscious control over the sorts  of events that will occur?
 

The Buddha, Phnom-Ek-Battambang (Captain Kimo/flickr.com)

 

The Shorter Exposition of Karma

Ven. Ñanamoli Thera

1. Thus have I heard. On one occasion the Blessed One (the Buddha) was residing in Savatthi, at Jeta's Grove, in Anathapindika's Park.

 

Subha the student (Brahmin), Todeyya's son, went to the Blessed One and exchanged greetings. And when this courteous and amiable talk was finished, he sat respectfully to one side, and said:

 

2. "Master Gotama (Gautama), what is the reason (what is the cause), what is the condition, why inferiority and superiority are met with among human beings?

 

For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, foolish and wise people. Why is this?"

 

3. "Student, beings are owners of karma (kinds of karma, karma being plural), heirs of karma, they have karma as their progenitor, karma as their kin, karma as their homing-place. It is karma that differentiates beings according to inferiority and superiority."

 

4. "I do not understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding a detailed meaning. It would be good if Master Gotama taught me the Dharma (Doctrine) so that I might understand it in detail."

 

"Then listen, student, and heed well to what I shall say."

 

"Even so, Master Gotama!" Subha the student replied. And the Buddha said:

 

5. "Here, student, a person is a killer of living beings, murderous, bloody handed, given to blows (to beating others), violent, merciless. Due to having performed and completed such deeds (karma), on the dissolution of the body, after death, one [if any of those karmic seeds ripen in consciousness at the time of passing] reappears in a state of deprivation, in an unhappy destination, in perdition, even in a hell. 

 

"If, on the dissolution of the body after death, one instead reappears in a state of deprivation, in an unfortunate destination, in perdition, or in a hell, one comes again to the human state, one is short-lived wherever one is reborn.

  

This is the way that leads to a short life -- that is to say, to be a killer of living beings, murderous, bloody handed, given to beating, violent, and merciless.

 

6. "But here [in this teaching] someone, having abandoned the killing of living beings, abstains from killing living beings, lays aside rod and knife, is considerate and merciful and dwells compassionately for the welfare of all living beings.

"Due to having performed and completed such deeds (karma), on the dissolution of the body after death, one reappears in a fortunate destination, even in one of the many heavenly worlds [sagga or deva-loka].

"If, on the dissolution of the body after death, instead of reappearing in a fortunate destination or a heavenly world, one comes again to the human state, one is long-lived wherever one is reborn.

"This is the way that leads to long life -- that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate and merciful, and to dwell compassionate for the welfare of ALL living beings.

 

7. "Here, student, some man or woman is one who harms beings with hands or with stones or with sticks or with knives. Due to having performed and completed such karmas (willed actions), on the dissolution of the body, after death, one reappears in a state of deprivation... If instead one comes again to the human state, one is sickly wherever one is reborn.

 

This is the way that leads to sickliness -- that is to say, to be one who harms beings with one's hands or with stones or with sticks or with knives.

 

8. "But here some man or woman is not one who harms beings with hands, or with stones, or with sticks, or with knives. Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one comes again to the human state, one is healthy wherever one is reborn.

 

This is the way that leads to health -- that is to say, not to be one who harms beings with hands or with stones or with sticks or with knives.

 

9. "Here, student, some man or woman is angry, much given to rage. Even when little is said, one is furious, angry, ill-disposed, resentful, one shows ill-temper, hate (aversion, disgust, contempt), and surliness. Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a state of deprivation... If instead one comes to the human state, one is ugly wherever one is reborn. 

  

This is the way that leads to ugliness -- that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate, and surliness.

 

10. "But here some man or woman is not angry or much given to rage. Even when much is said, one is not furious, angry, ill-disposed, resentful, nor does one show ill-temper, hate, or surliness. Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one again comes to the human state, one is beautiful wherever one is reborn. 

 

This is the way that leads to beauty -- that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate, or surliness.

 

11. "Here, student, some man or woman is envious. One envies, begrudges, and harbors envy about others' gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation... If instead he comes to the human state, he is insignificant wherever he is reborn. 

 

This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others' gain, honor, veneration, respect, salutations and offerings.

• NOTE: Jealousy is said to be also wanting what another has, whereas envy (covetousness) is said to be to be wanting it so that the other person is deprived of it.

12. "But here some man or woman or is not envious, does not envy, begrudge, or harbor envy toward others' gain, honor, veneration, respect, salutations, and offerings. Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one again comes to the human state, one is influential wherever one is reborn. 

 

This is the way that leads to influence -- that is to say, not to be envious, not to envy, begrudge, or harbor envy about others' gain, honor, veneration, respect, salutations and offerings.

 

13. "Here, student, some man or woman is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof, and lighting to monastics or Brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death one reappears in a state of deprivation... If instead one again comes to the human state, one is poor wherever one is reborn. 

 

This is the way that leads to poverty -- that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof, and lighting to monastics and Brahmins.

 

14. "But here (in this teaching) some man or woman is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof, and lighting to monastics and Brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one again comes to the human state, one is rich wherever one is reborn.

This is the way that leads to riches -- that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof, and lighting to monastics and Brahmins.

 

15. "Here, student, some man or woman is obdurate and haughty; one does not pay respect to whom one should pay respect, or rise up for whom one should rise up, or offer a seat to whom one should offer a seat, or make way for whom one should make way, or honor who should be honored, or revere who should be revered... Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a state of deprivation... If instead one again comes to the human state, one is low-born wherever one is reborn.

 

This is the way that leads to low birth -- that is to say, to be obdurate and haughty, not to pay respect to whom one should pay homage, nor rise up..., nor give a seat to..., nor make way for..., nor honor..., nor revere... who should be revered.

 

16. "But here some man or woman is not obdurate or haughty. One pays respect...reveres who should be revered.... Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one again comes to the human state, one is high-born wherever one is reborn.

This is the way that leads to high birth -- that is to say, not to be obdurate or haughty, to pay respect... revere who should be revered.

  

Wisdom, intelligence

17. "Here, student, some man or woman when visiting a monastic or Brahmin, does not ask: 'What is wholesome, venerable sir? What is unwholesome? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? And what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a state of deprivation... If instead one again comes to the human state, one will be foolish wherever one is reborn. 

This is the way that leads to foolishness -- that is to say, when visiting a monastic or Brahmin, not to ask: 'What is wholesome?... Or what, by my doing it, will be long for my welfare and happiness?'

 

18. "But here some man or woman when visiting a monastic or Brahmin, asks: 'What is wholesome, venerable sir?... Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such karmas, on the dissolution of the body, after death, one reappears in a happy destination... If instead one again comes to the human state, one is wise wherever one is reborn. 

 

This is the way that leads to wisdom -- that is to say, when visiting a monastic or Brahmin, to ask: 'What is wholesome, venerable sir?... Or what, by my doing it, will be long for my welfare and happiness?'

  

SUMMARY

The Buddha heals the hopeless Kisa Gotami

19. "So, student, the way [course of action, path of practice] that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickliness makes people sickly, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to foolishness makes people foolishness, the way that leads to wisdom makes people wise.

 

20. "Beings are owners of karma (actions willed and carried out), student, heirs of karma. They have karma as their progenitor, karma as their kin, karma as their homing-place. It is karma that differentiates beings according to inferiority and superiority."

 

21. When this was said, Subha the student, Todeyya's son, said to the Buddha: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dharma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see what was there.

 

22. "I herewith go to Master Gotama for guidance, and to the Dharma, and to the monastic Sangha. From today onward let Master Gotama accept me as a lay follower who has gone to him for guidance for life."

These Buddha quotes are life changing

Quotes (Dec. 15, 2021), Pat Macpherson, Ashley Wells (eds.), Wisdom Quarterly

These Buddha quotes are life changing

(Quotes) The Buddha was a wandering ascetic (shramana), a spiritual leader and teacher who lived in ancient Gandhara (Central Asia) and India (South Asia).

The Buddha is regarded as the founder of the world religion of Buddhism and revered by Buddhists and others as an awakened (enlightened) being, who rediscovered an ancient path to freedom from suffering, craving, aversion, and ignorance, the otherwise endless cycle of rebirth and suffering.

Here are a few sayings of the Buddha, mixed in with a few fake Buddha quotes (like the last two). The best quotes and aphorisms of the Buddha make us pause and think about many things in life. The words of the Buddha are definitely worth our time.

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Causes of one's DOWNFALL (sutra)

Ven. Narada Thera (1898-1983) adapted from the old-timey translations in Everyman's Ethics: Four Discourses of the Buddha edited by Dhr. Seven, Ashley Wells, Pat Macpherson, Wisdom Quarterly

CONTENTS

1. Sigalovada Sutra: The Layperson's Code of Discipline (DN 31)
2. Great Mangala Sutta: Blessings (Snp, Verses 258-269)
3. Parabhava Sutra: Downfall (Snp, Verses 91-115)
4. Vyagghapajja Sutra: Conditions of Welfare (AN 54)

These translations are adapted from the translations and notes in The Light of the Dhamma by the Venerable Narada Thera. The introductory notes to the last three texts have been supplied by the editor of this series. And all have been updated and re-edited by Wisdom Quarterly

Parabhava Sutra: The Downfall Discourse

A celestial deva or "shining one" asks the Buddha.

Whereas the "Blessings Discourse" (Mangala Sutra) deals with the way of life most conducive to progress and happiness, this "Downfall Discourse" (Parabhava Sutra) supplements it by pointing out the causes of downfall. One who allows oneself to become tarnished by these behavioral blemishes blocks one's road to worldly, moral, and spiritual progress and lowers all that is noble and human in humans. But one who is heedful of these dangers keeps open the road to all those 38 blessings of which human nature is capable.

Thus have I heard. Once the Exalted One was dwelling at Anathapindika's monastery, in Jeta's Grove, near Savatthi.

When the night was far spent, a certain deity (deva, "shining one") whose surpassing splendor illuminated the entire Jeta Grove, came into the presence of the Exalted One and, drawing near, respectfully saluted him and stood respectfully to one side. Standing there, he addressed the Exalted One in verse:

Causes of Downfall

O, what karma has caused this?! (Machell)

The Deity: Having come here with our questions to the Exalted One, we ask, O Gautama, about humanity's decline. Pray, tell us the cause of human downfall!

The Buddha: Easily known is the progressive, easily known is one who declines. One who loves Dharma progresses; one who is averse to it, declines.

The Deity: This much do we see: This is the first cause of one's downfall. Pray, tell us the second cause.

• [These lines again asking the question are repeated after each cause of downfall but have been left out for brevity.]

The Buddha: The wicked are dear to one, with the virtuous one finds no delight, one prefers the creed of the wicked — this is a cause of one's downfall.

Being fond of sleep, fond of company, indolent, lazy, and irritable — this is a cause of one's downfall.

Though being well-to-do, not to support father and mother who are old and past their youth — this is a cause of one's downfall.

To deceive by falsehood a Brahmin or wandering ascetic or any other mendicant — this is a cause of one's downfall.

To have much wealth and ample gold and food, but [out of miserly greed] to enjoy one's luxuries alone — this is a cause of one's downfall.

To be proud of one's birth, wealth, or clan, and to despise one's own kin — this is a cause of one's downfall.

To be a rake, a drunkard, a gambler, and to squander all one earns — this is a cause of one's downfall.

Not to be contented with one's own spouse, but to consort the spouses of others and prostitutes — this is a cause of one's downfall.

Though being past one's youth, to take a young spouse and to be unable to sleep for jealousy — this is a cause of one's downfall.

To place in authority a person given to drink and squandering — this is a cause of one's downfall.

To be of noble birth, with vast ambition yet slender means, but to crave for rulership — this is a cause of one's downfall.

Knowing well these causes of downfall in the world, the noble sage endowed with insight shares a happy realm.

Kama Sutra is mostly NOT about sex

Press Trust Of India (Jan 30, 2011)
Haksar's version, to be published by Penguin on Feb. 3, 2011, sees the ancient text updated from a sex guide to a lifestyle reference guide.

The Kama Sutra is a broad survey of sexual and social relationships between men and women, asserts Indian scholar A.N.D. Haskar. He has written a revised version of the 1,800 year old text as he attempts to put it back on people's reading list by adapting it to modern lives and relationships and presenting it as a "lifestyle guide for the modern man and woman."

He says, "Any honest reading of the book will tell you that it is a broad survey of sexual and social relationships between men and women." "A new, faithful translation of the Kama Sutra turns stereotypes on their head and gives the 1,800-year-old text a whole new position -- back on your reading list," CNN said.

The original Kama Sutra does not have any pictures, just words without graphic graphics. The Kama Sutra is not all about sex. Just a fraction of the Kama Sutra, roughly 1/24th, concerns copulation. Vatsyayana, the 3rd BCE author of the Kama Sutra, wrote it "while observing a celibate's life in full meditation." That's right, no funny stuff, none at all. More>>

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Karma and the Law of Attraction

Alex Marcoux (Examiner.com)

What is the Law of Cause and Effect? While the Law of Attraction is vital to manifesting desires, there’s another universal law instrumental in the manifestation process, the Law of Cause and Effect, or karma.

We know how powerful our thoughts are. Our thoughts and actions set into motion a cause with subsequent effects. The Law of Cause and Effect can also be called the Law of Action and Reaction: “For every action there is an equal and opposite reaction.”

To simplify this principle consider, “You reap what you sow” or “What goes around comes around.” To simplify even further -- we get back what we send out. For example, when you show love and kindness, you’ll receive these in return. Likewise, if you demonstrate anger or conflict toward someone, you will receive that. More>>