Автор Ассаджи, 13:28 09 февраля 2007
Цитата: kito от 20:40 22 июня 2012В книге Good Question Good Answer досточтимый S. Dhammika пишет:ЦитироватьQuestion: What decides where a person will be reborn? Answer: The most important factor, but not the only one, influencing where we will be reborn and what sort of life we shall have, is kamma.А какие еще факторы кроме каммы определяют рождение?
ЦитироватьQuestion: What decides where a person will be reborn? Answer: The most important factor, but not the only one, influencing where we will be reborn and what sort of life we shall have, is kamma.
Цитировать§19 By Order of Ripeningll. With respect to the order in which the effect of kamma takes place, there are four kinds of kamma, namely:(i) weighty kamma;(ii) death-proximate kamma;(iii) habitual kamma; and(iv) reserve kamma.Guide to §19The order in which the effect of kamma takes place:This section concerns the order of precedence among different kammas in taking on the role of generating rebirth-linking in the next existence.Weighty (garuka) kamma is kamma of such powerful moral weight that it cannot be replaced by any other kamma as the determinant of rebirth. On the wholesome side, this kamma is the attainment of the jhānas. On the unwholesome side, it is the five heinous crimes together with a fixed wrong view that denies the basis for morality. The five heinous crimes (anantariyakamma) are: parricide, matricide, the murder of an Arahant, the wounding of a Buddha, and maliciously creating a schism in the Sangha. If someone were to develop the jhānas and later were to commit one of the heinous crimes, his good kamma would be obliterated by the evil deed, and the latter would generate rebirth into a state of misery. For example, the Buddha's ambitious cousin Devadatta lost his psychic powers and was reborn in hell for wounding the Buddha and causing a schism in the Sangha. But if someone were first to commit one of the heinous crimes, he could not later reach a sublime or supramundane attainment, because the evil kamma would create an insurmountable obstruction. Thus King Ajātasattu, while listening to the Buddha speak the Sāmaññaphala Sutta, the Discourse on the Fruits of Recluseship, had all the other conditions for reaching stream-entry; but because he had killed his father, King Bimbisāra, he could not attain the path and fruit.Death-proximate (āsanna) kamma is a potent kamma remembered or done shortly before death, that is, immediately prior to the last javana process. If a person of bad character remembers a good deed he has done, or performs a good deed just before dying, he may receive a fortunate rebirth; and conversely, if a good person dwells on an evil deed done earlier, or performs an evil deed just before dying, he may undergo an unhappy rebirth. For this reason in Buddhist countries it is customary to remind a dying person of his good deeds or to urge him to arouse good thoughts during the last moments of his life.When there is no weighty kamma, and a potent death-proximate kamma is performed, this kamma will generally take on the role of generating rebirth. This does not mean that a person will escape the fruits of the other good and bad deeds he has committed during the course of life. When they meet with conditions, these kammas too will produce their due results.Habitual (āciṇṇa) kamma is a deed that one habitually performs, either good or bad. In the absence of weighty kamma and a potent death-proximate kamma, this type of kamma generally assumes the rebirth-generative function.Reserve (kaṭattā) kamma is any other deed, not included in the three aforementioned categories, which is potent enough to take on the role of generating rebirth. This type of kamma becomes operative when there is no kamma of the other three types to exercise this function.
Цитата: Ramona1 от 21:02 17 декабря 2017А есть ли какая - либо возможность узнать кем человек был до перерождения не только через сновидения?
Цитата: Ramona1 от 08:02 19 декабря 2017Другими словами, то почти не возможно. Ведь не каждый сможет так каждый день, месяц, год развивать.
Цитата: янея от 08:08 20 июня 2018Где гарантия, что в последующих жизнях это не повторится? ... Что все мои старания которые я предпринимаю сейчас, в следующей жизни не обнулятся, из-за моего неадекватного поведения? Что нужно предпринять, чтобы гарантированно и бесповоротно двигаться к Ниббане даже в следующей жизни?
Цитата: LXNDR от 10:39 20 июня 2018качество следующей жизни других существ способны видеть только обладатели сверхъестественной способности божественного зрения (диббачаккху)объективно духовный уровень других существ способны распознавать опять же люди, наделённые сверхъестественной способностью чтения мыслей (четопарияняна)
Цитата: АН 6.44Ānanda, in one person anger and conceit are found, and from time to time states of greed arise in him. And he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.Then, Ānanda, in one person anger and conceit are found, and from time to time states of greed arise in him. But he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.Ānanda, those who are judgmental will pass such judgment on them: 'This one has the same qualities as the other. Why should one be inferior and the other superior?' That [judgment] of theirs will indeed lead to their harm and suffering for a long time.Between them, Ānanda, the person in whom anger and conceit are found and from time to time states of greed arise, who has listened [to the teachings], become learned [in them], and penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.