3. Karma - the law of cause and effect

updated and revised August 21, 2020

(this article is the 3rd part of The Four Profound Thoughts that Turn the Mind Toward the Dharma) 

“Not in the heaven, not in the middle of the ocean, not in the mountain caves: there is no place in this world were you can hide from the consequences of your deeds.”[1]

            I will divide this section in two: a) general teaching on karma and b) karma and the salvation offered by Amida Buddha

            a) General teaching on karma

            Karma is the law of cause and effect. The term “karma” comes from the Sanskrit word “karman” which means action - acting with thought, deed and word. There are three types of karma: 1) the karma of thought, 2) karma of speech and 3) karma of action or body. All that we think, speak or do will affect our personal history. What we are now is the result of what we thought, said or did in the past, in another lifetime or in the present life; and what we think, speak and do in the present will create us in the future. We are the result of our own karma.  The Buddha said:

2) Impermanence and death

(this article is the 2nd part of The Four Profound Thoughts that Turn the Mind Toward the Dharma)

"This existence of ours is as transient as autumn clouds.

To watch the birth and death of beings is like looking at the movement of a dance.

A lifetime is like a flash of lightning in the sky,

Rushing by, like a torrent down a steep mountain".[1]

           

Nothing that can be found in samsara lasts forever: the outer universe, the bodies of beings in various states of existence, the social status and wealth, our so called "spiritual achievements", etc.

The great world systems with their various realms and planets that appear due to collective karma of beings inhabiting them will disintegrate one day. Then other worlds will be born and die again.[2] The long-living gods of higher states of existence know death too, just like any samsaric being. Rulers of vast celestial realms as well as rulers of humans will also die and their kingdoms will dissapear. Rich and poor, succesful people or losers, all will leave their present bodies and will not take with them any of their worldly achievements or failure. Death is indeed, the great equalizer:

1. Preciousness of human birth

- this article is part of The Four Profound Thoughts that Turn the Mind Toward the Dharma - 

Original Photo by nsyll available on Flickr.com

"This free and well-favoured human form is difficult to obtain.

Now that you have the chance to realize the full human potential,

If you don’t make good use of this opportunity,

How could you possibly expect to have such a chance again?"[1]

The first thought that turns the mind toward the Buddha Dharma is the preciousness of human birth and the importance of using it well for escaping samsara.

But what is so special about birth in human form? There are a few elements here. First, the human birth is extremely rare. Second, human birth is a favorable balance between pain and pleasure which makes listening and devoting to the Dharma easier.

To make us realize how rare is birth in human form Shakyamuni Buddha told the following parable from the Chiggala Sutra (Samyuta Nikaya):

The Four Profound Thoughts that Turn the Mind Towards the Amida Dharma

IMPORTANT UPDATE !
These series of teachings was revised, updated 
and put into book form which you can download from here (click here)

The Four Profound Thoughts are a basic teaching, something like a preliminary to any Buddhist path or practice. They have the effect of turning the mind towards the Buddha Dharma and should be a constant companion no matter one is a beginner or an older follower. Sometimes I may refer to them as the Four Contemplations, the Four Understandings or the Four Reminders. In this post I am going to explain them in the context of the Pure Land Dharma Gate of Jodo Shinshu (Amida Dharma).

The Four Profound Thoughts are:

1. Preciousness of human birth 

2. Impermanence and death  

3. Karma -the law of cause and effect 

4. Samsara is suffering  

If one contemplates, understands, remembers and never forgets these four, then one is a serious follower of Buddha Dharma. Such a contemplation, understanding and remembering is not something special, but a simple knowing that our situation is defined by the above four truths. I will talk about each one of them in detail. Please click on them to read the explanations. 

The Benefits of Being Born in the Pure Land of Amida Buddha 

a continuation of the Four Profound Thoughts that Turn the Mind Toward Amida Dharma 

- All the teachings/articles in this series are under constant review. 

They will be part of a new book I am working on -

Funeral verses on the death of self power mind

A friend of mine asked me to send him a few words on the occasion of Obon festival, so I wrote these verses, which comprise the essentials of our teaching. I call them Funeral Verses on the Death of Self-Power Mind:

Cremate the old corpse of clinging to your so called merits and "spiritual realisations" in the fire of the twofould profound conviction.

Conduct daily funeral ceremonies for your attachement to self power by entrusting to Amida's Power of salvation.

As the smoke offering to provide to the departed, enjoy in the merit transference of coming back to this world to save all beings.

And for the funeral monument, raise the Nembutsu of faith on the grave of different practices, teachings and wrong views.

 ***

Explanation of some terms for those who have little knowledge of Jodo Shinshu:

Works for strenghtening the Hondo (Dharma Hall) and library of Amidaji (part II the Library)

click here to read part I  (the Hondo)

Added some wooden pillars to the walls to strenghten them. 

Then the pillars were fixed with strong nails on the concrete platform.

CLICK HERE TO READ ABOUT THE NEW UPGRADES AT THE TEMPLE 

This is good news! Everything I did for improving and strenghtening the Hondo (Dharma Hall) I have just done for the library of Amidaji:

- added some wood pillars to the walls to strenghten them. Then the pillars were fixed with strong nails on the concrete platform.

- added a layer of polystyrene (10 cm thick) on the walls

- added a layer of polystyrene (3cm) under the roof

- added a strong construction net and a mixture over the polystyrene to better fix it on the walls

- added a good painting over everything at the end of the work  

- added some rain draining system

Works for strenghtening the Hondo (Dharma Hall) and library of Amidaji (part I the Hondo)

click here for part II (the Library)

carrying wooden pillars for the Hondo 

CLICK HERE TO READ ABOUT THE NEW UPGRADES AT THE TEMPLE 

I changed the plans as I presented them in April, and started the summer works by first strenghtening and improving the Hondo (Dharma Hall) of Amidaji. So, the same things that I wanted to do for the library, I have done for the Hondo first. This is because there were some problems at the Hondo which needed my urgent attention, and generaly speaking, both buildings had the same difficulties. Thus, the funds raised for the library, plus some extra funds from other sources were used on the Hondo instead.

O Significado da Arya Sangha (Nobre Sangha) no Jodo Shinshu

traduzido do Inglês por Shaku Shinkai

(click here for the English version)

Leia este artigo primeiro:
- Os três refúgios no budismo JodoShinshu -

Pergunta:

Quando você recita os três refúgios e toma refúgio na Sangha, você toma refúgio nas pessoas comuns e não iluminadas ou na Nobre Sangha, como nas outras escolas budistas?

Resposta:

No budismo mahayana, o termo Arya Sangha[1] representa a Sangha ideal, isto é, todos s seguidores de Buda, leigos ou ordenados, que tenham pelo menos  atingido o primeiro nível dos dez estágios do boddhisattva (dez bhumis)[2]. Isto é para separa-la da sangha em seu nível convencional que significa todos os monges e monjas budistas.

Os três refúgios no Jodo Shinshu

traduzido do Inglês por Shaku Shinkai

(click here for the English version)

Os três refúgios[1] são:

EU TOMO REFÚGIO NO BUDA

Buddham saranam gacchami

EU TOMO REFÚGIO NO DHARMA

Dhammam saranam gacchami

EU TOMO REFÚGIO NA SANGHA

Sangham saranam gacchami

(clique aqui para ouvir uma gravação)

A primeira linha significa tomar refúgio no Buda Amida que é o Buda central no Jodo Shinshu. Apenas através dele podemos alcançar o Estado de Buda na Terra Pura já que ele é o único Buda dentre todos os Budas que fez um Voto de salvação para todos, independente de suas capacidades espirituais.

The right attitude of mind when working for Amidaji

            

Working to strenghten the walls and roof of  the  

Hondo (Dharma Hall) of Amidaji. 
You can see me in the right corner of the photo.

Once, when I was doing my daily work for Amidaji,  in the unbearable heat, I suddenly remembered a passage from Thus I Have Heard from Rennyo Shonin, in which there is a recorded saying of Zenshu, a close disciple of Rennyo Shonin:

"Zenshū said, 'When I make offerings to the Shōnin, I do this as if they were my own. How shameful!' When asked why, he said, 'They are the things given by the Buddha, but I offer them to the Shōnin as if they were my own gift. My role is only to pass the Buddha's gift over to the Shōnin. How shameful I am to make these offerings as if they were my own.'"

Unenlightened beings are not the same with Amida Buddha

Question:

Recently a F.B. friend of mine has starting posting statements that "I and Amida are one and the same." This person is an avid reader of Ippen Shonin, the Hijiri, and has come to share many of the Zen / Pure Land views that Ippen taught concerning interconnection of all things. Personally I cannot agree with this line of thought as I see it as presumptuous, arrogant and quite possibly slanderous.

Please give me your take on this line of thinking and tell me if you think it goes against the teachings of our Pure Land Masters.

Gassho _/l\_
Dave Kruemcke

P.S.
Please feel free to share this conversation with others if you feel it will be in any way beneficial to The Dharma.