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Karma

THE UNFORTUNATE REALMS

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Overview of the unfortunate realms 

1. The Hell Realm is the first plane of the Unfortunate realm. It is a place that is devoid of all happiness and comforts. A rebirth in the Hell Realm takes place as a result of a being’s habitual misdeeds. Once in the Hell Realm, the Hell being will suffer the most horrifying pain and suffering through continuous and horrific forms of punishment. The Hell Realm is situated underneath ‘Mount Trigut’. It consists of eight major sites which are the Hell of ‘Mahanarok’, 128 satellite sites which are called the Hell of ‘Ussadanarok’ and 320 minor sites which are called the Hell of ‘Yomalok’.

Once a hell being has gone through all the forms of punishment in the Hell of Mahanarok’, it has to go through additional forms of punishment in the Hells of ‘Ussadanarok’ and ‘Yomalok’ until it has served the full sentence of its previous misdeeds as dictated by the Law of Kamma.

2. The Peta Realm is the second plane of the Unfortunate realm. It is a place that is filled with trouble, severe hunger, and severe thirst. Petas can be categorized into twelve families. They dwell in the gorges of ‘Mount Trigut’ as well as in a plane of existence parallel to earth.A rebirth in the Peta Realm is caused by the unwholesome deeds of parsimony. A rebirth in the Peta Realm occurs via two routes. The first route is after a being has already gone through the forms of punishment in the Hells of ‘Mahanarok’, ‘Ussadanarok’, and ‘Yomalok’. And the second route is immediately after the human existence.

3. The Asurakaya Realm is the third plane of the Unfortunate realm. It is a place that is devoid of joy. Asurakayas and Petas are very similar and it is difficult to differentiate them at times. Asurakayas dwell in the same location as Petas in the gorges of ‘Mount Trigut’. They possess bizarre forms. They may have a pig head with a human body, for example. Their existence is marked by severe hardship not unlike that of Petas. They live in constant thirst and hunger but the thirst is more prominent. A rebirth as an Asurakaya is caused by deeds of greed and covetousness.

4. The Animal Realm is the fourth and last plane of the Unfortunate realm. Animals suffer less than hell beings, Petas, and Asurakayas. They possess a body which parallels the ground, and are not capable of attaining Nibbana. They share the earth with human beings. They may have no feet. They may have two, four or more feet.

THE UNFORTUNATE REALMS :

Life in Samsara is fraught with danger. Should we be born and raised in an environment that is not conducive to the performance of good deeds, we may make the mistake of committing indecent deeds. When we die, the strength of our bad Kamma will propel us to have a rebirth in the Unfortunate realm. Unfortunate realms are the planes of existence in the Hereafter, which are devoid of happiness and are full of horrifying pain and suffering from the terrible heat of the hellfire, and from the various forms of punishment.

The forms of punishment are innumerable and uniquely different depending on the hell being’s misdeeds. They cause the hell being to Undergo horrific pain and suffering. Individuals in life that have not bothered to perform any decent deed but habitually commit misdeeds, on their deathbed, the sights and sound of their misdeeds would appear to them for their private viewing. These moving images cause their minds to become gloomy and remorseful. After they die, they will journey to the Unfortunate realm as stated by the Lord Buddha in the ‘Palabundit Sutta’

The Sutta teaches how one’s misdeeds committed through one’s physical, verbal, and mental means propels one to journey into the Unfortunate realm. Moreover, there are four more states of unhappy existence as follows: The Unfortunate realms (the State of Loss and Woe) denote the planes of existence where their inhabitants have no opportunity to perform any good deed due to the uncivilized condition of their environment. They are places of condemnation where even the slightest happiness cannot be experienced but there is only suffering, hence un-conducive to the performance of any good deed.


Source of joy and suffering

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Whatever joy there is in this world

All comes from desiring others to be happy,
And whatever suffering there is in this world
All comes from desiring myself to be happy.

– Shantideva

quoted in the book “The Tibetan Book of Living and Dying”


Our life is not preordained

Our life is not preordained. We can change and control the direction of our life regardless of our past or present circumstances. But recognizing that we will die energizes our aspiration to create good karma. Everything is impermanent, and death comes without warning. Understanding karma makes our life meaningful right now. Each moment provides an opportunity to turn toward awakening, and we are more likely to take advantage of each moment once we accept that these moments are limited. If we believe in reincarnation, then the aspiration to create good karma becomes magnified because we want to create the very best conditions for our rebirth, and right now offers the best opportunity. Behavior that leads away from unhappiness and from harming ourselves and others will help alleviate difficult circumstances in our future lives.

– Mingyur Rinpoche

from the book “Turning Confusion into Clarity: A Guide to the Foundation Practices of Tibetan Buddhism”

With thanks to Just Dharma Quotes


“It must be karma.”

 

 

 

 

 

 

The bedrock of the Buddha’s first teachings

Some people think karma is fate. “It must be my karma,” they sigh, resigning themselves to some calamity. But karma doesn’t have to be bad. It can be good. And we make our own karma. Every thought, feeling, and deed sows a habitual karmic seed in our mind that ripens into a corresponding positive, negative, or neutral experience. Anger and jealousy manifest as painful, unhappy experiences. Selfless, joyful thoughts and feelings flower into wondrous, fulfilling experiences.

So we don’t have to resign ourselves to “our karma.” We control our karma. Every moment is a new juncture, a chance to improve our way of thinking and thus our circumstances. This principle of interdependent causation is the bedrock of the Buddha’s first teachings, the four noble truths.

– Tulku Thondup Rinpoche

source: http://bit.ly/1QlQO41

With thanks to Just Dharma Quotes


We don’t have to resign ourselves to “our karma”

Some people think karma is fate. “It must be my karma,” they sigh, resigning themselves to some calamity. But karma doesn’t have to be bad. It can be good. And we make our own karma. Every thought, feeling, and deed sows a habitual karmic seed in our mind that ripens into a corresponding positive, negative, or neutral experience. Anger and jealousy manifest as painful, unhappy experiences. Selfless, joyful thoughts and feelings flower into wondrous, fulfilling experiences.

So we don’t have to resign ourselves to “our karma.” We control our karma. Every moment is a new juncture, a chance to improve our way of thinking and thus our circumstances. This principle of interdependent causation is the bedrock of the Buddha’s first teachings, the four noble truths.

– Tulku Thondup Rinpoche

Just Dharma Quotes


Actions are irreversible

Countless rebirths lie ahead, both good and bad. The effects of karma (actions) are inevitable, and in previous lifetimes we have accumulated negative karma which will inevitably have its fruition in this or future lives. Just as someone witnessed by police in a criminal act will eventually be caught and punished, so we too must face the consequences of faulty actions we have committed in the past, there is no way to be at ease; those actions are irreversible; we must eventually undergo their effects.

– 14th Dalai Lama

from the book “Kindness, Clarity, and Insight”


When anger arises

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Thich Nhat Hanh Philosophy & Practice


Thoughts, compassion, and poison

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Thich Nhat Hanh Quote Collective


Blame

The purpose of acknowledging the law of karma is instructive, not punitive.

greatmiddleway.wordpress.com

April 15, 2018

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Whether we assign blame to others or ourselves, the negative emotion that accompanies blame is unskillful. Blame entails not only assigning responsibility for an unwelcome consequence, but also imputing malice or evil intent to the one performing the act.

The law of karma, as taught by the Buddha Shakyamuni, lies beyond all concepts of human morality, right and wrong, good and evil. It is merely the understanding that causes produce effects. Gravity does not intend for us to fall and hurt ourselves when we trip; fire does not intend to cause us pain when our skin is burned by a flame.

When water comes in contact with a surface, that surface becomes wet. We do not blame the water for making the surface wet –that is its nature. Similarly, when our wrong views (ignorance of the nature of self and all phenomena) and afflicted emotions (attachment, aversion, and indifference) lead us to act in unskillful ways, there is no question of guilt and blame.

The purpose of acknowledging the law of karma is instructive, not punitive. When we understand that there is a relationship of cause and effect between our actions and the consequences we experience, we are liberated from victimhood. We are no longer subject to a random universe where evil befalls us without rhyme or reason. We are free to make our own way.

We do not study the law of karma to learn the specific reasons ‘why’ something happens. That exercise is futile. We understand the law of karma in order to make the determination to place positive, skillful causes in the continuum of our experience from here onwards.

The law of karma, of cause and effect, is not meant to lead us to recrimination, guilt, and blame. On the contrary, it is the acceptance of our capacity to be free from suffering and the causes of suffering, and embrace happiness and the causes of happiness.


Karmic repercussions of thoughts

Thich Nhat Hanh Philosophy & Practice