Rebirth and Karma Explained (audio)

Bhikkhu Bodhi (BAUS.org); Ananda (Mass Meditation Initiative), Wisdom Quarterly

"KARMA: It's everywhere you're going to be" (Karma means action, deed, volition).

Anger and Escapism (sutra)

Ven. Ñanamoli, Kodhana Sutra, "The Wretchedness of Anger" (AN 7.60) from The Practice of Loving-Kindness (Metta), Buddhist Publication Society (BPS.lk), edited by Wisdom Quarterly

Grrr, I'll f'n kill all of you, or if I can't then I'll kill myself! That'll teach you! (Tess_Athey)

(Slipknot, "Eyeless") WARNING: Profanity, shocking levels of anger and aggression! ...How many times have you wanted to kill everything and everyone? Say you'll do it, but you never will. You can't see California without Marlon Brando's eyes! I am my father's son 'cause he's a phantom, a mystery, and that leaves me nothing! How many times have you wanted to die?

Letting go of anger=wise; learning how=smart.

"Disciples, seven things gratifying and helpful to an enemy befall one who falls prey to anger, whether woman or man. What are the seven?
 
1. "Here, disciples, an enemy wishes for an enemy: 'Let that person be ugly.' Why? No enemy relishes an enemy's beauty. Now when a person is angry, prey to anger, ruled by anger, even if well bathed, well anointed, with well trimmed hair, clothed in white, yet one is ugly through being prey to anger. This is the first thing gratifying and helpful to an enemy that befalls one who falls prey to anger, whether woman or man.
 

When in the dark, focus on the light.

2. "An enemy also wishes for an enemy: 'Let that person recline in pain.' Why? No enemy relishes an enemy's reclining in comfort. Now when this person is angry, prey to anger, ruled by anger, for all that one may recline on a couch spread with throw rugs, blankets, pillows with deerskin covers, a canopy, and red cushions for head and feet, one nevertheless reclines in pain through being prey to anger. This is the second thing gratifying to an enemy that befalls one who falls prey to anger, whether woman or man.
 
3. "An enemy also wishes for an enemy: 'Let that person have no prosperity.' Why? No enemy relishes an enemy's prosperity. Now when one is angry, prey to anger, ruled by anger, one mistakes bad for good and one mistakes good for bad, and each being taken wrongly in the other's sense, these things conduce to one's harm and suffering for a long time, through one falling prey to anger. This is the third thing gratifying and helpful to an enemy that befalls one who falls prey to anger, whether woman or man.

Holding on to anger (dosa) is like grasping a hot coal with the intention of harming someone with it. Whether or not anyone else gets burned, you certainly will. - The Buddha

.

4. "An enemy also wishes for an enemy: 'Let that person not be rich.' Why? No enemy relishes an enemy's having riches. Now when a person is angry, prey to anger, should one have riches gained by endeavor, built up by strength of arm, earned by sweat, lawful and lawfully acquired, yet the king's treasury gathers it (in fines) through one falling prey to anger. This is the fourth thing gratifying and helpful to an enemy that befalls one who falls prey to anger, whether woman or man.
 
5. "An enemy also wishes for an enemy: 'Let that person not be famous.' Why? No enemy relishes an enemy's having fame [renown, esteem]. Now when a person is angry, prey to anger, ruled by anger, what fame one may have acquired by diligence one loses through being prey to anger. This is the fifth thing gratifying and helpful to an enemy that befalls one who falls prey to anger, whether woman or man.

We are surrounded by people and external disturbances. We cannot always live in splendid isolation. Right meditation and mindfulness are not "escapism." They are not meant to provide hiding-places. Instead, they train the mind to face, understand, and surmount what comes up, which means overcoming numerous obstacles in life and meditation. More

  
6. "An enemy also wishes for an enemy: 'Let that person have no friends.' Why? No enemy relishes an enemy's having friends [being popular]. Now when this person is angry, prey to anger, ruled by anger, the friends one may have, one's companions, relatives and kin, will keep away because of one's anger. This is the sixth thing gratifying and helpful to an enemy that befalls one who falls prey to anger, whether woman or man.
 
7. "An enemy also wishes for an enemy: 'Let one on the dissolution of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, even in [the lowest, most terrible] hell.'
 

Wisdom gives rise to compassion (Kingstone_13).

"Why? No enemy relishes an enemy's (rebirth) in a good destination. Now when this person is angry, prey to anger, ruled by anger, one misconducts oneself in body, speech, and mind, and by this misconduct in body, speech, and mind, on the dissolution of the body, after death, one reappears in a woeful state of deprivation, in a bad destination, in perdition, even in [the lowest, most terrible] hell, through one falling prey to anger. This is the seventh thing gratifying and helpful to an enemy that befalls one who is angry, whether woman or man."

When anger does possess a person,

one looks ugly; one reclines in pain;

What benefit one may come by

One misconstrues as mischance;

One loses property (through fines)

Because one has been working harm

Through acts of body and speech

By angry passion [in mind] overwhelmed;

The wrath and rage that madden one

Gain one a name of ill-repute;

One's fellows, relatives, and kin

Will seek to shun one from afar;

And anger is the parent of misery:

This fury does so cloud the mind

Of a person that one cannot discern

This fearful inner danger.

An angry person no meaning knows,

No angry person sees the Dharma,

So wrapped in darkness, as if blind, 

     Is one whom anger dogs.

 

Someone a man in anger hurts,

But when one's anger is later spent

With difficulty or with ease,

One suffers as if seared by fire.

One's look betrays the sulkiness

Of some dim smoky smoldering glow.

When may flare up an anger-blaze

That sets the world of ours aflame.

One has no shame or conscience curb,

No kindly words come forth from one,

There is no island refuge for

     The person whom anger dogs.

 

Such acts as will ensure remorse,

Such as are far from the true Dharma:

It is of these that I would tell,

     So harken to my words.

 

Anger makes person a parricide,

Anger makes one a matricide,

Anger can make one slay a saint (arhat)

As one would kill an ordinary person.

Nursed and reared by a mother's care,

One comes to look upon the world,

Yet the common person in anger kills

The being who gave one life.

No being but seeks one's own good,

None dearer to one than oneself,

Yet people in anger kill themselves,

Distraught for reasons manifold:

For crazed they stab themselves with daggers,

In desperation swallow poison,

Perish hanged by ropes, or fling

Themselves over a precipice.

Yet how their life-destroying acts

Bring death unto themselves as well,

That they cannot discern, and that

     Is the ruin anger breeds.

This secret place, with anger's aid,

Is where mortality sets the snare.

To blot it out with discipline,

With vision, strength, and understanding,

To blot each fault out one by one,

The wise person should apply oneself,

Training likewise in the true Dharma;

"Let smoldering be far from us."

Then rid of wrath and free from anger,

And rid of lust and free from envy,

Tamed, and with anger left behind,

     Taintless, they reach nirvana.

 

"You will not be 'punished' for you anger; you will be punished by your anger."

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What is "consciousness" in Buddhism?

Dhr. Seven, Amber Larson, Crystal Quintero (eds.), Wisdom Quarterly; Ven. Nyanatiloka Maha Thera, Manual of Buddhist Terms and Doctrines (viññāna)

Buddhas of the past, sacred Dambulla cave, Sri Lanka (inquiringmind.com)

.

How are living beings conscious? (WHP)

"Consciousness" is one of the Five Groups [that comprise] Existence (Five Aggregates of Clinging). It is one of the Four Nutriments. It is the third link of the causal chain on the arising of suffering called Dependent Origination. It is the fifth in the sixfold division of elements.

Viewed as one of the Five Aggregates [trillions of discrete phenomena lumped into five groups or categories], it is inseparably linked with the three other mental aggregates (feeling, perception, and formations) and furnishes the bare cognition of the object, while the other three contribute more specific functions.

Conscious awareness (dhammawheel.com)

Its moral and karmic character, and its greater or lesser degree of intensity and clarity, are chiefly determined by the mental formations associated with it (particularly the most salient formation, "volition" or cetana, which determines if a karmic act is beneficial, unwholesome, or neutral).

 

Just like the other aggregates or "groups of existence," consciousness is not so much a thing as a flux (sotā, a "stream of consciousness") and does not constitute an abiding mind-substance. 

Free your mind. Rest will follow.

Nor is it in any way a transmigrating soul, entity, or abiding self, even though it is commonly regarded as such by ordinary uninstructed worldlings not yet freed of ignorance regarding existence. Arhats, the noble ones, who gain knowledge and vision recognize it for what it is and are freed of suffering, which is called enlightenment, the realization of nirvana, "the end of all suffering").

The Three Marks or Characteristics of Existence (the impermanent, unsatisfactory/disappointing/woeful, and impersonal nature of all conditioned phenomena) are frequently applied to consciousness in the texts (e.g., in the Anattalakkhana Sutra, S.XXII, 59).

The physical base of the "mind" is the heart (K)

The Buddha often stresses that "apart from conditions, there is no arising of consciousness" (MN 38). And all of these statements about its nature hold good for the entire range of consciousness -- be it "past, future, or presently arisen, gross or subtle, in oneself or another, that is, internal or external, inferior or lofty, far or near" (S. XXII, 59).

  

Six consciousnesses

The seven main chakras,energy centers, along the spine (Manifesto-Meditations)

 
According to the six senses it divides into six kinds: eye- (or visual), ear- (auditory), nose- (olfactory), tongue- (gustatory), body- (tangible), mind- (mental, intuitive, memory, psychic) consciousness. 

 

About the dependent origination or arising of these six kinds of consciousness, the Path of Purification (Vis.M. XV, 39) says: 

• "Conditioned through the [sense base or sensitive portion within the] eye, the visible object, light, and attention, eye-consciousness arises.
• Conditioned through the ear, the audible object, the ear-passage, and attention, ear-consciousness arises.
• Conditioned, through the nose, the olfactive object, air, and attention, nose-consciousness arises.
• Conditioned through the tongue, the gustative object, humidity, and attention, tongue-consciousness arises.
• Conditioned through the body, bodily impression, the earth-element [the solid quality of materiality or rupa], and attention, body-consciousness arises.
• Conditioned through the subconscious [or default, underlying] mind (bhavanga-mano [manas, mind]), the mind-object, and attention, mind-consciousness arises."

The Abhidharma literature distinguishes 89 classes of consciousness as being either karmically wholesome (skillful), unwholesome (unskillful), or neutral, and belonging either to the Sensual Sphere, the Fine-Material Sphere, or the Immaterial Sphere, or to supermundane consciousness. See Table I for the detailed classification.

Vipaka: The Results of Karma (sutra)

Dhr. Seven, Ashley Wells, CC Liu, Wisdom Quarterly translation based on Ajahn Thanissaro translation Vipaka Sutta (AN 8.40)

(safeerbandali/flickr.com)

"Meditators, taking life -- when indulged in, practiced, and developed -- leads to perdition, and/or to rebirth in the animal realm, and the realm of hungry ghosts.*
 

The least negative results from the taking of life is that, if and when one again is reborn among humans, this karma will result in a shortened life span.

 

"Taking what is not given -- indulged in, practiced, and developed -- leads to perdition, and/or to rebirth in the animal realm, to the realm of hungry ghosts. The least negative results from taking what is not given is that, if and when one is again reborn among humans, this karma will result in the loss of wealth.

 

"Illicit sexual conduct -- indulged in, practiced, and developed -- leads to perdition, and/or to rebirth in the animal realm, the realm of hungry ghosts. The least negative results from illicit sexual conduct is that, if and when one is again reborn among humans, this karma will result in rivalry and revenge.

 

"False speech [perjury, divisive speech, harsh speech, idle speech] -- indulged in, practiced, and developed -- leads to perdition, and/or rebirth in the animal realm, the realm of hungry ghosts. The least negative results from false speech are that, if and when one is again reborn among humans, this karma will result in being falsely accused.

 

"Divisive speech -- indulged in, practiced, and developed -- leads to perdition, and/or rebirth in the animal realm, the realm of hungry ghosts. The least negative results from speaking falsely is that, if and when one is again reborn among humans, this karma will result in the breaking of one's friendships.

 

Mystery of rebirth (androgynylist.com)

"Harsh speech -- indulged in, practiced, and developed -- leads to perdition, and/or rebirth in the animal realm, the realm of hungry ghosts. The least negative results from harsh speech is that, if and when one is again reborn among humans, it leads to unappealing sounds.

"Frivolous speech (idle chatter) -- indulged in, practiced, and developed -- leads to perdition, and/or to rebirth in the animal realm, to the realm of hungry ghosts. The least negative results from frivolous speech are that, if and when one is again reborn among humans, it leads to words not worth taking to heart.

 

"Taking intoxicants (drinking liquor) -- indulged in, practiced, and developed -- leads to perdition, and/or rebirth in the animal realm, the realm of hungry ghosts. The least negative results from taking intoxicants are that, if and when one is again reborn as a human, it leads to derangement."

*Karma, my Karma
WISDOM QUARTERLY COMMENTARY

One should not err in thinking that such a "course of conduct" is immediately exhausted simply by rebirth in an unfortunate realm or by a great deal of suffering from spending thousands of years in that realm. The effects of a single action are redounding. Karma does not mean "cause and effect," the Newtonian law. It is almost nothing like that. It is like pushing over a domino or dropping a stone in a still pond. The results and fruits (vipaka and phala) of the action (karma) can be known in general, but the full working out is incomprehensible. Even though Christians say, "God works in mysterious ways," it would be much appropriate to say that of impersonal karma, our own actions leading to their own results which then serve as the causes and conditions of further volitions. Nor is it appropriate to think that "intention" (cetana) means what we intend to happen. It simply means the motivation behind a purposeful act of mind, tongue, or body -- which colors that action and determines the result. All harmful, unprofitable, unbeneficial, unwholesome acts stem from only three roots; the same may be said for all helpful, profitable, beneficial, wholesome acts. Liking, disliking, and ignorance are the unwholesome roots; the names of the categories are more ominous: greed, hatred, delusion. And we blindly consider ourselves innocent of those extremes not realizing that they are simply the titles of three categories of action: craving, aversion, and wrong view. Everything good stems from three other very general categories: nongreed, nonhatred, and nondelusion. One need not "believe" in karma for it to be true. The unintended results, good and bad, will nevertheless come. Yet, doing good because one believes in karma is more beneficial than simply doing good, perhaps because the good action is accompanied by right view to that extent. The results are not likely to be seen for quite some time, so some degree of confidence is necessary to keep doing good. If one acts with the expectation that one will see an immediate result in line with that action, one is likely to be sorely disappointed and may fall under the wrong view that there is no result-of-action, no vipaka, no fruition, no benefit, no consequence, nothing to reap, no reason to further sow.

• See also AN 4.111, as an example of harsh training. 
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Five Precepts: Basic Good Karma (video)

Prof. Rev. Dr. James Kenneth Powell II (video); Wisdom Quarterly

(OpenSourceBuddhism) Karma is NOT "cause and effect" or the scientific notion of "an equal and opposite reaction." But as Hoang explains, karma is a profound and complex teaching we normally only hear about in simplified form. But understanding the ethical undergirding of Buddhism will aid one in better understanding Buddhism in general.

Good Karma
Ashley Wells and Dharmachari Seven (EXPLANATION)
Wise Buddhists treasure virtue (sila) because it is beneficial and profitable. The guidance of the Dharma is the greatest treasure: It points one on a quest to "know and see for oneself."

The Five Precepts are just such a treasure pointed out by the Buddha, the Dharma, and the successful, noble Sangha. Guidelines can be followed or ignored; they merely guide and advise.

We are responsible for what we do, so it is crucial to understand or to place our confidence in someone/something worthy of that trust. Many are misled by what people say the Buddha said. We ourselves have to understand not merely "accept" what others understand.

Christians often go wrong because they are told by the Powers That Be that God or St. Issa (aka Christ) said this, said that, demands this, demands that. One would be wise to look into it, to read the Hebrew original, to get many points of view (such as the Gnostic Gospels the Church tries to keep hidden), to follow one's reason as well as one's heart.

Any authentic, useful teacher teaches nonharming (kindness and compassion), generosity (unselfishness), and wisdom (nondelusion). These are not limited to any religion, creed, sect, or school of thought. Nevertheless, such teachings are very hard to find. Religious leaders quickly hide them away and set up "rules" instead.

(Khorsani/Flickr.com)

Five Fundamental Precepts

1. I undertake to observe the training precept of abstaining from destroying life (neither taking nor encouraging any other to take the life of any living being).
2. I undertake to observe the precept of abstaining from taking what is not given (neither taking nor encouraging another to steal).
3. I undertake to observe the precept of abstaining from sexual misconduct (including sensual misconduct such as gluttony and self abuse, but technically refers to abstaining from sexual intercourse with ten kinds of partners).
   
4. I undertake to observe the precept of abstaining from false speech (including deception, perjury, harsh speech, and useless babble).
   
5. I undertake to observe the precept of abstaining from the taking of intoxicants (including alcohol, herbs, chemicals, or even prescribed pharmaceuticals) that lead one to violate other precepts through heedlessness.

Q&A: Swine Flu Myths (Buddhist view)

False-color image of influenza virus, or virion, taken with transmission electron micrography. The flu's protein-laced fatty coat (orange) toughens up in cold weather, helping it survive (Credit: CDC/Cynthia Goldsmith).

Pain (dukkha) is characteristic of the human experience (as on all 31 Planes of Existence). The "suffering" that accompanies it, however, is optional. There is unpleasant sensation to be sure.

But our reaction to it -- taking it personally (anatta), seeing it as persisting (anicca) -- our mistakes we make now. Karma is not what comes from the past. (That's vipaka and phala, result and fruit). Karma is action -- our deeds, our choices, our volitions -- in the present responding to what comes our way.

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