Bodhicitta

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Just two suggestions for introductory yet comprehensive books covering the teachings of Buddha:

Introduction to Buddhism (2nd ed. 2013) by Peter Harvey

Buddhism: One Teacher Many Traditions by Dalai Lama, 2014.

Neither expert nor sage am I, but I took refuge in the Triple Jewel over 40 years ago, so I will try to respond to questions.
 

“Paisios”

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Just two suggestions for introductory yet comprehensive books covering the teachings of Buddha:

Introduction to Buddhism (2nd ed. 2013) by Peter Harvey

Buddhism: One Teacher Many Traditions by Dalai Lama, 2014.

Neither expert nor sage am I, but I took refuge in the Triple Jewel over 40 years ago, so I will try to respond to questions.
Out of curiosity, what do you think of Alan Watts? I think a lot of Westerners (myself included) in the 7os, 80s and 90s were introduced to Buddhism by his writings.
 
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Out of curiosity, what do you think of Alan Watts? I think a lot of Westerners (myself included) in the 7os, 80s and 90s were introduced to Buddhism by his writings.

Recall that heard Watts' talk on the radio a few times. But he did not impress enough, one way or the other.
 
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Buddha mentioned that the three poisons are major obstacles that Buddhists need to remove. Here are some of the signs a Master will see in a lustful person.

"[The master] asks [him] as follows: “Which of the three poisons predominates in you? Lust, anger,
or ignorance?”

How can one observe the marks [of the practitioner’s predominant tendency]?

The marks of a lustful person are as follows: He has a lighthearted personality and has many wives and concubines. He speaks much and believes [things] easily. His countenance is joyful and his speech easy. He has little anger and little distress. He is skilled in many things, willing to learn, and knowledgeable. He loves literature and is good at talking. He is skilled in discerning the feelings of other people and is easily frightened. His mind is attached to bedchambers and likes thin clothes. He lusts for women and is attached to bedding, dress, ornaments, perfume, and flowers. His mind is mostly tender and is compassionate. He speaks beautifully and likes practicing meritorious acts. In his mind he wishes fo rebirth in a heavenly realm, and he has no difficulty being among people. He discriminates between beautiful and ugly people and trusts women. The fire of lust is vehement, and he frequently changes his mind in regret. He likes ornamenting himself and looking at paintings. He is stingy with his own possessions and seeks the lucky acquisition of other people’s property. He likes to associate with close friends and does not like solitary places. He is attached to his abode and follows popular trends. Easily surprised, easily afraid, his mind is like a monkey."

The Sutra on the Concentration of Sitting Meditation continues for a full page more listing all the many forms of lust. Later on Buddha tells how to reduce and then rid one of these vices.
 
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The Value of Human Existence

The first step for someone who aspires to follow the spiritual path is to understand how precious this human life is. Used wisely, it offers a unique opportunity to actualize the potential for enlightenment that is within us all, yet it is very easy to neglect or squander. According to Buddhism, of all possible life forms that we may take in the round of existences, being born as a human is highly unusual. It is compared to enjoying a banquet after centuries of famine.

One reason why this life is so precious is that all beings have within them what is called “tathagatagarbha” in Sanskrit, the essence of, or potential for, buddhahood, which is the fundamental nature of all conscious beings. That nature, temporarily obscured by confusion and disturbing emotions, is like a treasure buried within us. The purpose of practicing the Buddhist path, or “Dharma,” is to remove those obscurations. We are not trying to “manufacture” the state of buddhahood but simply to reveal what is already there since we cannot add to or subtract from that nature, which is the very basis of our mind. The qualities acquired on the way to enlightenment are not fabricated. They reflect the gradual reactivation of our nature, like the brilliance of a jewel covered in mud that is revealed gradually as the dirt is removed.

From On the Path to Enlightenment by M. Ricard
 
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One other excellent introduction to the Buddha-Dharma is this text, which is also free as a PDF. Buddha's teachings are arranged chronologically as he gave them throughout his lifetime:

Publications | BDK America

“I am often asked whether the teachings and techniques of Buddhism continue to be relevant in the present day and age. Like all religions, Buddhism addresses basic human problems. So long as we continue to experience the basic human sufferings of birth, disease, old age, and death, there is no question of whether it is relevant or not. Therefore, I welcome this new English edition of Buddha-Dharma that presents a concise and clear anthology of the Buddha’s teachings.”

His Holiness, the Fourteenth Dalai Lama
 
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Advice from devas (gods or shining ones):

If you are greedy and negligent, you will not perform the act of giving.

If you meditate on merits and possess wisdom, you will perform the act of giving. Greedy people are fearful and do not give; but what must really be feared is the failure to give.

That is because what the wise man fears are the hunger and thirst that the unwise must suffer both in this world and in the next. Therefore vanquish the defilement of greed and perform the act of giving. Merits are truly the docking place for all people in the afterworld. The man who, like a traveler journeying through the wilderness, shares what little he has with another person will never perish while living among things that do perish. He will prosper forever. To give when one has little is superior to giving when one is wealthy. To give with faith is superior to both.

(vi) Faith is a good companion. If you have faith, you will have glory in this world; and in the afterworld, you will be born in a good realm. The precepts do not age; faith is the good and peaceful ground; wisdom is man’s treasure; merits cannot be taken away.

Buddha-Dharma page 46
 
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Then the Bodhisattva, for the sake of the host of divine beings, expounded the teachings: “All of you, first give rise to faith, venerate the teaching, hold the Buddha, the Dharma, and the Sangha in your mind, and attain the path of the sages. Knowing that the world is impermanent and filled with suffering, abide in an egoless mind. With peace in your mind, do not give rise to thoughts of greed. Ceaselessly absorbed in meditation, attain wisdom and, using skillful means, guide those people who are shrouded by the darkness of ignorance.

“Even the marvellous adornments of the celestial world sink down into the lands of suffering when the good fortune that produced these adornments exhausts itself. Even greed is pathetically fleeting. All is as empty as a dream. Greed is never satiated; it is like being parched and drinking salt water.

“Therefore, urging yourself onward, attain the bliss of the uncreated. Should you attain transcendent wisdom, you will then realize fulfillment.

“Study the principles of things; do not become attached to words. Act in accordance with your words, and speak in accordance with your actions.

“Always be aware of your own evil, and do not look at the faults of others. Without your own actions, you will not receive the fruits of the actions performed by others.” The Bodhisattva instructed the host of divine beings with these words.

Buddha-Dharma page 4
 
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Ceremonies or rituals can be stale or a matter of form, but if the participants are devoted, faithful and energetic, the blessings to those who are part of it and all beings beyond are vast!

This is from the Foreword to a 6th century Chinese Mahayana ritual recently translated into English:

“As the Repentance of Emperor Liang unfolds, this powerful energy can be channelled into severing doubts, repenting for deeds done, bringing forth the resolve for bodhi, making significant vows, aiding beings in many realms, and dedicating the merit of all this to peace for the world and well-being for all inhabitants of it.

As this energy created by the performance of the Repentance pulsates outward and onward, repentance participants are invigorated and the effectiveness of repentance becomes a practical reality, not only within the confines of the assembly, but extending throughout the cosmos as far as the minds of the participants can reach-- for the betterment of all. Thus, the actual experience of bowing the Repentance provides the very best affirmation of faith possible! I trust you will join one soon and see for yourselves.

Bhikshuni Heng Chih
On Ullambana and the Buddhas’ Happy Day
August 17, 2016”

Excerpt from: Buddhist Text Translation Society, Repentance Ritual of the Emperor of Liang.
 
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Since 2009 Bhikshu Dharmamitra, a disciple of Master Hsuan Hua, has been working on more translations for Kalavinka Press. The new ones are now on Amazon.

Search for Kalavinka Press to see the new Chinese-Skt-English versions of several titles. Also the new Ten Grounds Sutra versions, one by Kumarajiva & one by Shiksananda. Both of these also have PL Vaidya's Sanskrit in appendices.

The smaller Buddha mindfulness book has three methods, with differing purposes. It is also a valuable text.

For those who do not read Chinese, nor Sanskrit, (nor wish to learn) the two fat volumes of Nagarjuna's Treatise on the Ten Bodhisattva Grounds can be ignored.

There is also a one volume English only version. With a very comprehensive outline of contents, Glossary & Notes over 700 pages, and radiant with good Mahayana!
 
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Some verses (page 216) from Nagarjuna's Treatise on Ten Grounds on bad karmic effects vs merit or good karma:

When a pint of salt is thrown into an immense pond,
its flavor remains no different,
However, if one instead mixes it into a small container of water,
the harshness of the salt makes the water undrinkable.

This is analogous to there being a person with a great stock of merit
who has but few karmic offenses
and who is not bound to fall into the wretched destinies,
but rather undergoes mild retribution under other conditions

while there is another person with only a scant amount of merit
who has committed but few karmic offenses that,
because his mental resolve is but narrow and small,
is caused by those karmic offenses to fall into the wretched destinies.

If someone’s physical vitality (lit. “fire”) is weak in its strength,
when he eats but a little of something difficult to digest,
although this person doesn’t die,
his body undergoes much suffering.

If someone’s physical vitality is strong,
when he eats but a little of something difficult to digest,
such a person never dies from it
and undergoes only a minor amount of suffering.

If the vitality of one’s goodness, merit, and wisdom is weak,
and he has committed but few bad karmic offenses,
there is nothing to save him from these karmic offenses,
and hence they are able to cause his descent into the hells.

In the case of someone possessed of great merit,
even though he may have done bad things involving karmic offenses,
they may not compel him to fall into the hells,
for he may instead undergo only mild present-life retribution.

Take for example the case of Aṅgulimāla.
Although he murdered many people
and also wished to harm his mother and the Buddha,
he still attained the path of arhatship.
 
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What's "the hells"?

Buddhism has several levels of Hells, which one goes to if enough bad actions (karma) of body, speech or thoughts have been created. They are not eternal, but one suffers until the evil karma is exhausted.
 
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Buddhism has several levels of Hells, which one goes to if enough bad actions (karma) of body, speech or thoughts have been created. They are not eternal, but one suffers until the evil karma is exhausted.

Interesting. Why did I think that the idea was one is reincarnated according to how one lived, until one is finally freed from cycles of reincarnation into nirvana? Forgive me if I'm butchering your faith, I'm obviously not well informed. I didn't know Buddhism had a concept of hell.
 
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Interesting. Why did I think that the idea was one is reincarnated according to how one lived, until one is finally freed from cycles of reincarnation into nirvana? Forgive me if I'm butchering your faith, I'm obviously not well informed. I didn't know Buddhism had a concept of hell.

We also have many Heavens which can be attained based on much good karma. They also are not eternal in duration. We can become Devas or angels in those realms.
Rebirth on this Earth as a human is not automatic either, there are sub-human realms that one can spend time in also.

So the outline of possibilities is: (list numbering is arbitrary.)
1) Nirvana, very rare & even nirvana has several kinds.
2) Deva rebirth in a particular heaven.
3) Human with mostly good events & conditions.
4) Human again, with a mixture of good & bad events & conditions.
5) Human again, with mostly bad events & conditions.
6) Sub-human, with even worse events & conditions.
7) Hells - ranked from very bad to almost eternal horrors.
 
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