Originally posted by Spnw07:
I do understand Buddhism is not about cultivating blessings alone,
which is why it is very difficult for me.
I'm not really just talking about how and when death is coming for
some and whether awakening is a far away or in a life-time matter
for us. That is not what I'm trying to say. I'm trying to learn how
to accept that not everyone can attain the requisite level of
awakening in his/her lifetime so that they can consider themselves
to be completely free from rebirths after this lifetime. I also do
not dispute for some, they may have the wisdom to understand the
various criteria in differentiating who are enlightened teachers
and fellow Buddhists and hence be able to find them and stay in
close contact with them. But definitely not all who comes into
contact with Buddhism.
I think this is of no cause for concern. As long as you are a
Buddhist, practice what the Buddha taught. Then even if we are not
completely liberated in this lifetime we'll be on our
way.
The fact that many people are in countless rebirths is, from my
limited understanding, a result of differing conditions and
differing wandering thoughts at each rebirth. If everyone's
ignorant thoughts are the same at each rebirth in any realm, then
they would have handled good or bad situations in the same way, and
hence more or less result in either all to seek or practise
diligently Buddhist teachings and more or less attain spiritual
progress of any level at about the same time or vice versa.
But scriptures tells us of people who are very diligent, but yet
out of a moment of lack of restrain, they fall into evil realms for
a very long time. Yet there are very lazy or evil people, but IF
they get to meet with certain incidents, people who may be Buddhas
or Bodhisattvas in manifestations who guide them strictly or
gently, they are seen to be able to repent wholeheartedly and
practise diligently with the support of the Buddha's guidance and
encouragement from fellow Buddhists.
I also understand it is the personal responsibility of every
Buddhist to commit him/herself to the diligent practise of the
Buddha's teachings. But I'm just speaking about my own experience,
and what you've described above does not apply to all practitioners
due to unique karmic hindrances of every living being.
What I said applies to everyone. How does it not apply to
everyone?
For every success, there is a failure and vice versa. We can
continue to emphasise success but we also have to accept that we
have lots to do to help those who may fail as a result of certain
interpretations or lack of understanding of the scriptures due to
their past karmic hindrances.
There is no need to emphasize success nor failure, just the path
to success is enough.
Of course we should do our best to help everyone in need of
help.
Remember, only the Buddha can impart the appropriate teaching to
an individual in accordance to his/her karmic conditions and hence
helping that person to QUICKLY choose, accept and/or understand and
practise that particular teaching.
Whatever the Buddha teaches are meant to treat your mind. So
whatever it is, we must practice from the root -- the mind.
Whatever expedient means also just point to the mind.
http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/Hui-Hai/The%20Zen%20Teaching%20of%20Instantaneous%20Awakening/The%20Zen%20Teaching%20of%20Instantaneous%20Awakening-%20Teachings%20of%20H.htm
Q: From where do we start this
practice?
A: You must start from the very root.
Q: And what is that?
A: Mind is the root.
Q: How can this be known?
A: The Lankavatara Sutra says: When mental processes (hsin) arise,
then do all dharmas (phenomena) spring forth; and when mental
processes cease, then do all dharmas cease likewise. The
Vimalakirti Sutra says:
Those desiring to attain the Pure Land must first purify their
own minds, for the purification of mind is the purity of the Buddha
Land. The Sutra (of the Doctrine Bequeathed by the Buddha) says:
just by mind control, all things become possible to us. In another
sutra it says: Sages seek from mind, not from the Buddha; fools
seek from the Buddha instead of seeking from mind. Wise men
regulate their minds rather than their persons; fools regulate
their persons rather than their minds. The Sutra of the Names of
the Buddha states: Evil springs forth from the mind, and by the
mind is evil overcome. Thus, we may know that all good and evil
proceed from our minds and that mind is therefore the root. If you
desire deliverance, you must first know all about the root. Unless
you can penetrate to this truth, all your efforts will be vain;
for, while you are still seeking something from forms external to
yourselves, you will never attain. The Dhyanaparamita Sutra
says:
For as long as you direct your search to the forms around you, you
will not attain your goal even after aeon upon aeon; whereas, by
contemplating your inner awareness, you can achieve Buddhahood in a
single flash of thought. Q: By what means is the root-practice to
be performed? A: Only by sitting in meditation, for it is
accomplished by dhyana (chan) and samadhi (ting). The
Dhyana-paramita Sutra says: Dhyana and samadhi are essential to
the search for the sacred knowledge of the Buddhas; for, without
these, the thoughts remain in tumult and the roots of goodness
suffer damage.
