I understand what crystalbymail is getting at. It is true we can always start small and progress on to bigger things. I don’t dispute that.

What I’m sharing is something very individual – something that cannot be categorised as laziness, fear of taking on challenges alone, etc. They are part of me, but yet I know there’s something else that supports the arising of the laziness and fear in me. I’m not sure what is it, but I will work on it.

A good higher rebirth does not necessarily mean one will definitely be able to get in touch with the Dharma, let alone learn or practise it.

Allow me to explain a little more here.

There are many little stories recorded in Buddhist scriptures that mention about how devas lead their daily lives and how they had responded to the dharma preached by Sakyamuni Buddha.

One of them, if I recall correctly, mentioned that devas during Sakyamuni Buddha’s time were always attentive and highly appreciative when Sakyamuni Buddha gave any Dharma talk.

However… when they went back to their heavenly abodes, the heavenly pleasures would overwhelm them and they soon forget to practise the dharma with the aim of being liberated from samsaric existence.

And for some of them, their heavenly lifespan was about to come to an end, and with their heavenly eye, they could see where the next rebirth would be. Some of them had to accept they would be going to the 3 evil realms as they had not achieved any stage of sainthood. They then realised they couldn’t help themselves even though they had always been feeling great joy when listening to the Dharma.

Of course, there are also many heavenly beings who are able to practise the Dharma till they achieve some stage of sainthood. But it is the fallen ones that Bodhisattvas and Buddha give most of their attention to due to great compassion for their endless rebirths and accompanying sufferings.

What is my message here? A higher rebirth DOES NOT guarantee the chance to hear of the Dharma. And even if one hears of the Dharma in a more noble plane of existence, one might not practise it due to various delusions; one of them would be attachment to pleasure or pain. Too pleasurable, you would procrastinate in your dharma practise due to lack of strong motivation to aim for liberation. Too painful, and you would either be so fearful of the path ahead, that even one small baby step would seem like a leap of faith into the inmeasurable depths of repeated suffering. However, what is pleasurable or painful to one individual may be something useless or insignificant to another..

This is one of the main reasons why Ksitigarbha Bodhisattva needed to make new vows to help sentient beings during the Dharma-Ending period despite having reached the tenth Bodhisattva stage a very long time ago.

There is one big reason why we need to aim for Buddhahood and not settle for just Arahanthood; which fulfils the first most important aim of spiritual cultivation: to be liberated from endless rebirths.

Skilful means. Even the skilful means of a tenth stage Bodhisattva cannot be compared with that of the Buddha.

This is mentioned in the scriptures and not just my own imagination or inference. It is called Ten stages Sutra
–> http://en.wikipedia.org/wiki/Dasabhumika_Sutra or Avatamsaka sutra –> http://en.wikipedia.org/wiki/Avatamsaka_Sutra

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Imagine a dying old man on his deathbed, who is in his tormented fretful last days, who has never heard of Pureland beforehand… There is usually NO time to tell this person he must generate Bodhicitta, that he must want to help ALL beings… before he can reach Pureland. It would be cruel to insist all these when all he wants is peace of mind and assurance of a safe rebirth. What’s urgent is to inculcate faith in Amituofo and aspiration to go Pureland, along with the appropriate Buddha mindfulness practice.

No time for preaching anything else complex and noble like Bodhicitta

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How does a skyscraper been build? Out from no where? NO, it is starting from a very small bits .. bit by bit, it ‘grows’ into a BIG one …

Break that big word ‘Bodhicitta’ into smaller bite, and work from there with determination, with confidence, with resilient etc … change that mindset …

Just like, if you ask someone to walk 5km, all of them will give tons of excuses! But if you look carefully, how many hours people spend walking in shopping mall and still could continue on not feeling anything … if someone tag a counter with them, it is MORE than 5KM!

Even illness/sickness, all start from small, you think out of sudden Cancer Cell grow and spread, it start from one cell to another one, then finally very BIG and spread!

Start from small loving-kindness, then compassion, finally PURE COMPASSION. No matter what and where your starting point is today, you will become better.

No one said you need to complete this on earth, you start it and make sure you work hard, and then you cont’d to build that up in PURELAND later on. If miss Pureland, a good higher rebirth that allow one to learn Buddha Dharma. What is the problem?

What harms do you have by doing it? If you think you can’t achieve it, then don’t look at the final result, emphasis on the process, improve daily. You benefits from it while practicing it … you accumulates good merits at the same time … it changes your life currently on many things (are we afraid of changes, therefore we reject this or we just want easy way out) …?

If we want something, we need to work on it. Very simple logic. It seems we are looking for something easy and selectively choose how we want to understand things (what happened we understand it wrongly, start to cry at the point we die, regret not doing this and that?)

No doubt Amituofo is willing to help, we need to help ourself too! So what are we doing to help ourself? Talk and no action? Afraid of hard work?

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If we look at the Contemplation Sutra, we can see that in the criteria of birth for beings of the lowest grade of birth, there is no mention of Bodhicitta as a need. (Scroll to bottom of http://groups.yahoo.com/group/Amituofo/message/126 – Do read to know what is the bare minimum requirement!)

This is logical because such beings are already too tormented by guilt and/or fear to even think of generating Bodhicitta (while they still can be helped by Amituofo’s Bodhicitta by being mindful of him). Another reason this is logical is that the Pureland method, operating on the great all-encompassing compassion of Amituofo, is meant to help beings of ALL grades of practice – from the best (those with Bodhicitta) to the worst (those who have done great evil, provided that they truly repent and practise Buddha mindfulness). Amituofo!

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But you are right to think about moving forward; getting on with the present.

For Mahayana teaching, bodhicitta is constantly emphasised and strongly encouraged. However, I’m not sure if you already know from scriptures, that the cultivation of loving-kindness for others (if that is what you are trying to imply) is not really Bodhicitta as meant by the Buddha.

Bodhicitta is beyond just cultivating loving kindness for others.

Very often, we use loving kindness and compassion interchangebly and casually.

Actually, compassion as shown in the scriptures is the ultimate essence of loving kindness and wisdom.

Most of us can probably cultivate loving kindness both in the secular sense and that befitting the Buddhist way. However compassion is quite different.

Though it builds on the foundation of loving-kindness, it requires some form of profound wisdom in understanding the truth of suffering, impermanence and emptiness. Without such pillars, loving kindness cannot progress beyond appearing to be (or really being) kind and gentle to others who you like to be with, or you deem to be needy.

Personally I am still doubtful as to the absolute need to develop Bodhicitta in order to ensure one’s rebirth in Pureland (as written in your chinese text).

I have a different view on that actually. I think Bodhicitta is important; but to say it is an absolute criteria to fulfil in order for one to start practising the Pureland teaching and succeed in gaining rebirth in Preuland…, then it would seem there’s not much hope for me. I’m struggling with developing loving-kindness. Meditation cds and materials I have come across so far on loving-kindness don’t really help much for me. Can’t sustain it in real life interactions with people.

It is mentioned in scriptures that there are two types of motivation we need to cultivate to get out of samsara: one is the loath of samsamric existence and the other the cultivation of Bodhicitta.

For those who have cultivated their mind in deep meditation of the unwholesomeness of samsaric existence, they were able to attain various stages of sainthood (from stream winner to Arahant, and also to PaccekaBuddha). These categories of people did not cultivate Bodhicitta when they started and so it was not really Bodhicitta per se that propelled them to help themselves or others. Arahants are not selfish and so are PaccekaBuddhas. It’s just they don’t actively preach the Dharma like Bodhisattvas.

My point is this: can developing the aspiration to be with the best of the wise and compassionate saints in Pureland be good enough to start considering trying out the Pureland practice?

I always refer to the smaller Amitabha Sutra for developing the right motivation for rebirth in Pureland, and not simply from the Larger sutra or that from ancient Pureland Masters alone.

I hope all with the same wish as me will still want to consider trying out the Pureland practice. Don’t be afraid if loving-kindness or Bodhicitta is a very big challenge for you now.

You are not alone.

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Just to share, people will always think that this life when they get into Buddhism was because of Good Karma in the past lives and didn’t really work that hard. For me, I cut that thinking off totally, I focus on the present – What am I going to do to move forward.

One very safe and secure way – Bodhicitta! and do it now, work on it now with good intention (not for oneself). Your loving-kindness energy generated will be connected to those with plenty of such compassionate energy –teachers, Bodhisattva etc. You would be ‘guided’ in a way even they are not around anymore. The more and greater the compassionate energy sent out, it will matured faster …

And by generating Bodhicitta, slowly, we will know how to resolve our worldly problems one by one, as we no longer emphasis so much on ‘Me, I, Mine’, things will be very different …

阿弥陀经》说，人不能以少善根福德因缘得生彼国，也就是你想往生西方极乐世界，一定要善根福德因缘具足。往生是莲花化生，要靠上求下化的菩提大愿，如果未发广度众生的宏愿，是不可能往生西方极乐世界的，要完全的利他才行。往生西方极乐世界只不过是一个修行的阶段，学习的阶段，学习圆满了，修行圆满了，不能够以此为满足，还要倒驾慈航来娑婆世界广度众生。如果没有这种广大宏愿，是不可能往生西方极乐世界的。 – – source : http://www.plm.org.hk/dispArticle.Asp?ID=99163

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I do know both the technical and broader definition of who can be considered a Buddhist.

By technical definition, I am a Buddhist cos I have gone through the ceremony of taking refuge in the Triple Gems.

However, I’m not sure if I can be considered a Buddhist under the broader definition as mentioned by you here.

But I do appreciate the article from the web link you had provided here. I personally try to follow the Kalama Sutta’s guiding principles when listening and learning any Buddhist teaching from any source.

The Four Assurances tells us the importance of cultivating a pure mind, free from enmity and free will. However we also know, deep inside our hearts; not many people, even Buddhists alike; can claim to be able to maintain a pure mind at all times. Most Buddhists will strive for the goal of achieving a pure mind, but only a small number would achieve and maintain the purity of the mind after facing countless challenges, both internally and externally. A larger number would probably either be procrastinating or worse, have given up partially or completely.

There are people who don’t believe in rebirth and karma, but that doesn’t necessarily mean they don’t know what is good and what is bad in terms of relating to people and other living things.

Observe closely non-Buddhist friends of yours; especially those that don’t particularly accept the Buddhist concept of rebirth and karma. Are all of them incapable of being nice to people and responsible for their own actions in daily life?

It is with such observations that I ask myself, why should I be interested in learning Buddhism? If purification of the mind is what sets Buddhism apart from other religions, then what should I do to achieve that without spending too much time on understanding a wide range of commonly heard or read Buddhist concepts or attending too many meditation retreats?

All the above is just thinking aloud, by the way.

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When one does self-reflection without the mindfulness of the Four Noble Truths and Eightfold path; which is what most non-Buddhists would do when they encounter difficult problems, the result is merely to calm down the mind and think more clearly.

Whereas for Buddhists, self-reflection is very much different. Chanting, retreats, meditation etc., are actually a kind of self-reflection exercise in my opinion. The term ‘understanding oneself’ is more profound than what I could express here. I can only use this term due to a lack of a better word in my limited mental vocabulary to describe my need at the moment.

I understand the concern about progressing too slowly or haphazardly, especially for beginners. This can be true for some. However, for most beginners, their basic concern is most probably to make sure they know what they are looking for when they learn Buddhism. In other words, they have to be clear of their needs at any point in time.

For example: those who aren’t ready to embrace the Mahayana school of thought (becoming a Bodhisattva and so on), would serve themselves better by reading up on Theravada teachings and learning concepts applicable to all Buddhist schools of thought.

We are not fully-enlightened beings. Even an Arahant has his or her limitations in understanding the complex and profound karmic tendencies of every sentient being. As such, when fellow Buddhists recommend certain teachings to beginner Buddhists or those simply interested in reading up on Buddhism, we should make every effort to find out what are their real needs, learning capabilities and spiritual ambitions.

I find it useful to observe and acknowledge as honestly as possible my own quirks and doubts towards certain Buddhist teachings, so that I can choose the most suitable method available in any Buddhist teaching. Therefore sometimes I chant, sometimes I simply meditate or sometimes that I just reach slowly into my mind to get in touch with my fears and desires.

Though it seems to be rather slow, haphazard or even foolish, but for now, this is what I can manage with.

I don’t know if I have any past karmic merits which will ripen in my lifetime and enable me to be guided by people who are at least stream winners. I would rather err on the side of caution and assume I don’t have any, so that while I can be subjective at times, I can also be a little objective at times when listening to certain teaching by any Sangha member (monks or laymen)

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1. the Buddha is the best teacher,
2. whose excellent Dharma can lead to True Happiness,
3. whose well-practised Sangha (disciples who at least stream-winners, all the way to great enlightened Arahants and Bodhisattvas) can guide one towards True Happiness,

thus wishing to take the Triple Gem as the beacons to guide one’s life, then one is already a Buddhist. Even if a refuge ceremony was not gone through, this refuge is still real. But going through a proper ceremony can fortify the sense of refuge even much more. Here is a recent article on why @ http://moonpointer.com/new/2009/06/importance-of-taking-refuge

Those who have not taken refuge via ceremony or in person yet are usually so because they are not totally convinced of the value of the Triple Gem yet. It’s ok, but it’s good to step on the gas to speed up learning the Dharma more to be more convinced – because life is short.

For a simple but good set of reasoning on why rebirth and karma should be believed in despite some uncertainty on one’s part, please see the ‘Realisation’ article @ http://groups.yahoo.com/group/TheDailyEnlightenment/message/669

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On learning by oneself, it’s important to learn from good teachers in person too, though the practice is still our own responsibility. Beyond just self-reflection, it’s important to actualise the Dharma in everyday life, and to try to have disciplined systematic learning and practice – such as going for classes, retreats, regular chanting/meditation sessions. If not, progress might be too slow or even possibly haphazard for most beginners.

Well-learned and well-practised human teachers should not, or should at least minimise the possibility of confusing those they guide. The true Sangha in the Triple Gem that we take refuge in is not ANY monk or nun – they are the Arya (Noble) Sangha – those who are at least stream-winners, who are capable of guiding us properly. The problem is we don’t know who are at least stream-winners. Even laypeople can be stream-winners. In this sense, the definition of Sangha is broad, and we should do our best to keep our minds open to learn from one another. External refuge is important at first, because it can guide us to realise our true inner refuge within.

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Hmm, what makes a Buddhist? When can one regard oneself as a Buddhist? These are questions in my head all the time.

From what is described by crystalmail, she practises some Buddhist teachings and has personally experienced the positive effects in her life.

To me, she’s a Buddhist, regardless of what other Buddhists might think.

For me, I am not really sure if I can be considered a Buddhist. I’m more like an explorer, a researcher at this stage of my life. The only thing I’m sure is that I’m inclined or more interested in spending more time in learning Buddhist teachings than that of other religions.

Most of my comments in this post serves as a sharing of my personal wish to answer these basic but yet very important questions in my mind:

- Do I really understand and believe in the Truth about rebirth and karma that is expounded by the Buddha?

If yes, what is next most realistic goal I should set for myself?

- The Pureland method is really for those who at least believe in these two basic goals: Liberation from samsara and/or returning to samsara as enlightened beings to help sentient beings gain liberation.

Practitioners of this dharma door aim to achieve one or both of these goals in the shortest time possible – with many emphasising the urgency of achieving these goals in one’s present lifetime.

Am I one of them?

- From my personal research so far about the goals in practising Buddhist teaching is this:

There are two big goals constantly mentioned by mainstream Buddhist sources, be it people or materials available in any media form.

1) To personally seek to be liberated from future rebirths.

2) To become a Buddha (This is a higher and the ultimate form of nirvana when compared to the first goal. Yes, there are two forms of nirvana, due to the different aspirations of people)

For most non-Buddhists, the life goal is always to ensure one is materially stable, morally upright and so on.

Solving life’s problems using any teaching, any method that is morally sound is everyone’s concern; regardless of religious belief or lack of it.

However for Buddhists, especially those who understand the concept of rebirth and karma to a large extent, ones would definitely make the goal of practising Buddhist teachings to be liberation from future rebirths, in addition to just being a good and useful person to the society.

That is to say, for most Buddhists, the scope of their goal is wider than non-Buddhists. That is all.

I wish to stress that NO ONE is a lesser being for simply wanting to lead a morally upright life, and is satisfied with cultivating enough wisdom to handle whatever life throws at them.

It is only that for buddhists, they have a wider range of personal responsibilities to take on in their strive to become a better human being, both in their present lifetime and for future ones.

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Without understanding myself, I can hardly know what I really need to concentrate on with the vast amount of Dharma teachings before me.

I find that you have one important point here – “Without understanding myself, I can hardly know what I really need – “ I am also trying to understand myself in a very sincere and honest way, only then, I can see what is require and move forward , but I would still hope to find a True Teacher for guidance …

Before I find it, I will try to practice those many basic Buddhist Teachings that are worth practicing …, I will use the below as my guide:

Kalama Sutta

Do not believe in anything (simply) because you have heard it;
Do not believe in traditions, because they have been handed down for many generations;
Do not believe in anything, because it is spoken and rumored by many;
Do not believe in anything, simply because it is found written in your religions books;
Do not believe in anything, merely on the authority of your teachers and elders;
But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.

ps: what Carlos said is meaningful too …

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“There are various Buddhist denominations, which can be categorized into three Theravada, Mahayana and Vajirayana. Although they share the same origin, the teachings of Lord Buddha, each has characteristics of its own. I sincerely hope that readers of this book will make a positive effort to also learn the teachings of different denominations, return to the fundamental teachings of Lord Buddha, the origin of all the denominations and then proceed hand in hand toward Nirvana, that perfect and everlasting peace for all people and the final common goal for every Buddhist denomination. “ by Most Ven. Dr. Kyuse Enshinjoh on the Forword page.

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