My advice would be to stop worrying about it, even if you subscribe to "rebirth after death as a deva" view, the Buddha said such speculation was useless
If such a thing occurs and you new the mechanics, would you be free from dukkha because of it? Or is it something else to let go of? (to paraphrase Aj. Sumedho)
How does Karma transmigrate after death?
Re: How does Karma transmigrate after death?
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: How does Karma transmigrate after death?
And just because other do teach it, doesn't mean it does exist.Viscid wrote: Listen just because Theravada doesn't address it doesn't mean it doesn't exist.
Even if what you say is true, the question that comes to me is: why would such a ground of being matter at all?
In the canon all that can be experienced is defined as the five aggregates and six sense spheres. Beyond that what is to be experienced? By whom? Not by any being, not by aggregates, not, it seems, by any thing that is here and now present. So why posit the presence of a ground of being? Why fault the Theravada for not positing it?
Re: How does Karma transmigrate after death?
This isn't even an issue of Theravadin doctrine, for me at least. And this concept is, au contraire, the epitome of nigh-meaningless vagueness. Additionally, not everyone thinks of nibbana as some "thing" (an interpretation which sure can lead so some weird implications). But I'm going to bite my tongue for now, this isn't the place I suppose.Viscid wrote:Damn it, I was about to delete this post because it's confusing.
Listen just because Theravada doesn't address it doesn't mean it doesn't exist. Theravadins are vague. Rigpa, Buddha-nature, Nigurna, God, You, whatever. It's there. (Otherwise, what knows Nibbana?)
Re: How does Karma transmigrate after death?
Yeah I'm not too keen on discussing these ideas, they're not backed up with anything and was just me ranting.Kenshou wrote:This isn't even an issue of Theravadin doctrine, for me at least. And this concept is, au contraire, the epitome of nigh-meaningless vagueness. Additionally, not everyone thinks of nibbana as some "thing" (an interpretation which sure can lead so some weird implications). But I'm going to bite my tongue for now, this isn't the place I suppose.Viscid wrote:Damn it, I was about to delete this post because it's confusing.
Listen just because Theravada doesn't address it doesn't mean it doesn't exist. Theravadins are vague. Rigpa, Buddha-nature, Nigurna, God, You, whatever. It's there. (Otherwise, what knows Nibbana?)
I'm actually now reading an article entitled "Anatta and Nibbana" by Nyanaponika Thera to figure out my question "What knows Nibbana?" It's pretty interesting: http://www.bps.lk/olib/wh/wh011-p.html" onclick="window.open(this.href);return false;
"What holds attention determines action." - William James
Re: How does Karma transmigrate after death?
Yeah, thats fine, I don't want to be an ass and push an argument on you. I'll read the article though, because, why not.
(post #666, what a sinister omen for this thread)
(post #666, what a sinister omen for this thread)
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Re: How does Karma transmigrate after death?
NUUUUUUUUUUUUUUUUUUU!!!!Kenshou wrote:(post #666, what a sinister omen for this thread)
Hehehe I read it, but I think the danger comes from objectifying the mind. I'm still concerned about how to make sure I understand dependent origination and karma, but this has been a great help.
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Re: How does Karma transmigrate after death?
There is a saying, “The child is the father of the man.”
Contemplate how kamma done in childhood influences and to some extent determines what you are like later in life. The childhood hopes and dreams are mental kamma, the education and training we receive are physical kamma. The habits we acquire in speaking and writing are verbal kamma. These habits have a significant influence on what we do, and how we behave as adults. They shape the "world" that we perceive and have to live in — whether that is friendly or aggressive, optimistic or pessimistic, and so forth.
Similarly, the kammas that we do in this life (and those done in previous lives) give their effects and shape the nature of our future existences.
Contemplate how kamma done in childhood influences and to some extent determines what you are like later in life. The childhood hopes and dreams are mental kamma, the education and training we receive are physical kamma. The habits we acquire in speaking and writing are verbal kamma. These habits have a significant influence on what we do, and how we behave as adults. They shape the "world" that we perceive and have to live in — whether that is friendly or aggressive, optimistic or pessimistic, and so forth.
Similarly, the kammas that we do in this life (and those done in previous lives) give their effects and shape the nature of our future existences.
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