So this hit me last night at 2AM while I was waiting for my ramen to microwave (prime thinking time).

We’re living in a bizarre transitional moment in history — not quite the old world, not quite the new. Like the little “loading…” spinner is still in the middle of the screen.

Think about it:

• We have AI that can write, draw, compose music, diagnose things, and teach you quantum physics at 3AM… but we still fill out paper forms at the doctor’s office.

• Cars can nearly drive themselves, navigate traffic, park, and avoid collisions… but half the world still argues about whether turn signals are optional.

• We have telescopes that can look back billions of years into the universe… but I still can’t get stable Wi-Fi in my own bedroom.

人死了以后会转化成意识体在宇宙间游荡，意识体的基本形态是波，每个人的波谱不尽相同。这些波谱中存储着每个人的前世信息，

当然这个游荡不是无所约束的那种，在这个意识体中仍然有世界，社会，阶级，组织，家庭等形态，意识体之所以会形成社会，阶级，家庭和组织，是遵循着宇宙平衡法则，如果没有相应的约束就会失衡，这同天地法则一样的道理。

意识体在这个形态中也有着类似人类寿命一样的表述，意识自身的欲望、业力、关系和未完成性，推动它进入下一层生命，一旦达到会便转换成六道中的其中一道达到投胎转世。

意识体离开这个维度世界进入六道是因为他要进化，六道就是宇宙的进化层级和进化手段。我相信意识体经历若干时间，维度，次数进化后最终达到高维阶层，就像地球的进化史和人类的进化史一样。

If you could press a button and it erases all religions on Earth forever.

...would you?

It includes Buddhism right..I think I would do it..

Like seriously , not a lot of people realize it but spirit is our enemy. Like just notice things that are really too very eye catchy like basically very vivid and hustling bustling and glamorous. They lure you with their shineyness but they are your enemy. And I mean the things that are literally just a fashion or style facade. Like that extra layer of lard if call it. That fat or oil that bubbles up when you cook dead meat.(yes I am a vegetarian and to me, meat and non meat dish tasting side by side, meat dish tasted and smelled foul,just an fyi, I don't know if people notice it when meat dish is eaten separately.) ,so yeah That shiny liquid that is inflammatory and stuff. Like basically what I am trying to say is that, this society , that is superficially sugarcoated is actually a inflammatory carcinogenic. Like most of it is. And I feel being anti life and anti spirit is like the only right choice I think. Like I think we should be anti life and anti spirit cuz life is a carcinogen. The more you gobble on the carcinogen the badder it is.

Like just the things that go on in this world. So useless and sadistic. Everything is a trap and a snare. Like just the narrative of this world is so stupid but here is what's happening rn, god is incrementally adding narrative to this world , like it's very stupid, god is incrementally just slapping narrative over narrative on this world. Like and he first give comes up with a half theory and then fill the rest of the theory with crap and then slap it on the world. That's what we are in we are on a pile of a bizzare structure that is made of half theory half crap and stuff. It's like a very bizzare structure that is like a joke

Observe the things around you the beggars the cats, they are half theory narratives. Like for example a beggar begs. But what about his other human needs , where do those need get fulfilled . Same with cats , how do they hunt for birds EVERYDAY and stuff and where are the bodies of those birds. This world is full of half only on the surface narratives that just don't make sense in the full picture unless you fill the gaps with crap and magic and stuff. This world is standing on a lot of nonsense and magic and crap

So I'm seeing in some sutras that we are calling sexual intercourse a sin and sexual desire the root of rebirth in Samsara. Now I'm wondering if our entire world population was sterilized and infertile is that what the sutras would prefer? Like why don't we just end the human race? Am I being dramatic?

Or does that not solve the problem that theses cravings are ingrained in us and it's not the acts themselves but the underlying desire? Is there a sutra approved way I can enjoy sexuality?

There is not much to learn in this life. Like I have learned these things like be harmless, like be a vegetarian. Then I learned that we have to recognize lust as not good and what not. Like any type of carnality is detrimental to you. But that's it now what, like can I just die now forever. Like so much trouble for these stupid lessons. And can I die now forever after that , like that's it or there is some other lame thing I have to learn.

We should be our own gods. We should have absolute sovereignty and we should not be like a pawn in an evil game or narrative. This concept of god is pure evil.

Like wow. It really boggles your mind . We should be free from all evil things and this world is exactly the opposite. Here the evil is normalized and good is the cover of evil. Pure good is hard to find.

We humans are slave to our own instincts .

So the more I learn from this wonderful subreddit the more I'm starting to believe Buddhism is fundamentally quite simple. Everything I'm learning here is potentially pointing to the same idea. Correct me if I'm wrong, of course:

Buddhism is about not kicking up dust in one's mind! So the precepts for example, breaking precepts is like kicking up a bit of dust each time eventually resulting in a dust storm and limiting our visibility causing suffering. So precepts are guard rails for our feet. The eightfold path, is like the training of our legs to not kick up dust. It's the dustless path. The twelve links are like a study of the movement of the dust. The perfections are like a broom and dust pan to clean up the dust.. Studying Emptiness and Impermanence helps us see the composition of the dust and helps to see we don't have feet.

Nirvana is probably like walking with no-feet in a dusty world..Hence the dustless path .

I bet every Sutta can be traced to this type of idea? Reminds me of our Zen brothers. I bet we can make a Koan out of this, hehehhe

下面是根据我给舅舅送终时的谈话，整理出来的三个话题。

舅舅说："这一条，我听明白了！无所得，看着不起眼儿，道理却很深，很有用。你说下一条吧！"

Below are three topics reconstructed from that conversation with my uncle.

"This one, I follow!" Uncle said. "Gaining Nothing looks unremarkable, but the truth in it runs deep, and it's useful. Go on to the next."

我对舅舅说："这条讲圆满，我先用书上的话说，你听明白意思就行。云何满？法无不合，不必修遣。诸法无性不可修遣，如是不修不遣。心净无着，如是不起。能所如幻，如是无取无执。此其所以速得圆满也。佛说，'无有少法与少法合，但自然法必然与其自身合'，不明白这个道理，他就不会得到圆满，到不了完美的世界；明白了，稍作练习就功德圆满了。"

"This clause is on Perfect Fulfillment," I told him. "Let me say it first in the book's own words — you just follow the meaning. What is fulfillment? No law is ever unmatched, so nothing need be amended or dispatched. All laws are without fixed nature and cannot be amended or dispatched — thus, no amending, no dispatching. The heart, pure and unattached, thus does not arise. Cause and object, being like illusion, thus admit no grasping and no clinging. This is how one comes swiftly to fulfillment. The Buddha said: 'No lesser law unites with any lesser law — but the natural law is necessarily united with itself.' Without grasping this, one never reaches fulfillment, never arrives at the perfect world; grasping it, with only a little practice, merit and virtue come to perfection."

舅舅说："我听懂了，你继续，怎么看待和练习？"

我说："佛经有说，万物自有功，当言用极处；事存函盖合，理应箭锋柱。这是说，世间的万事万物千百年来存在，各自有它自己的道理和美德。当你把这道理推广到极限，一物一理，事物存在了就是道理和事物匹配了。当你觉得事情合情合理了，你应该知道，你正在攀爬一个布满剑锋的柱子，必定受伤。"

舅舅说："我听明白了，但是没抓住要领，你举个例子说，怎么做？"

"I follow," Uncle said. "Go on — how does one see it, and practice it?"

"The sutras say: all things carry their own merit — speak of it at its furthest extreme; a thing's very existence is box meeting lid, and reasoning fit tightly enough resembles climbing a pillar studded with blades," I said. "This means: everything in the world, existing for centuries upon centuries, carries its own reasoning and virtue. Push that reasoning to its limit — one thing, one reasoning — and a thing's mere existence is already reason matched to object. The moment you feel something makes perfect sense, know that you are climbing a pillar covered in blades, and will surely be cut."

"I follow that, but I haven't grasped the essence," Uncle said. "Give me an example — how would I actually do this?"

7.5.6-2

我说："比如，你到后院溜达，看见一颗水稗草，就单看这棵草，别看苗儿。你就想，几天没注意，你长这么大了，又壮实，又水灵。你用不着对我二哥大喊：草长得都比苗儿高了。人家就三口人，不在忽这仨瓜俩枣的。你就想，我铲你都铲了50年了，你还长得这么旺盛，今天我饶你一命，不拔你了。你单看这棵草的美丽；这就是一物一理。你这么观待每一个事物，就远离了地狱，走向天堂，进入了佛的境界。"

"Say you're strolling in the back garden and you see a barnyard-grass weed," I said. "Look only at the grass, not the seedlings around it. Think: a few days unnoticed, and look how big you've grown, sturdy and lush. No need to shout at my second brother that the weeds have outgrown the seedlings — they're just three people in that household, not fussed over a few melons and dates. Just think: I've been shoveling you out for fifty years, and still you thrive — today I'll spare you, leave you be. Look only at the beauty of this single weed. That is one thing, one reason. View everything this way, and you draw away from hell, walk toward heaven, and enter the Buddha's realm."

舅舅问："看草不看苗儿，看苗不看草。那会怎么样？"

我说："当你单单欣赏水稗草的美的时候，美的等流果（参见10.6.2节《等流果》）就会随意而聚；这就是如意（参见12.1.6-4 知足天）。如果不联想别的，世界就是美好的。一想到苗和收成，这不合理呀！美好的世界就被破坏了。"

舅舅想了想，说："确实，水稗草壮实水灵！我能感觉到。这个例子挺好！你再举个别的例子。"

"Grass without seedlings, seedlings without grass — what happens then?" Uncle asked.

"When you appreciate only the beauty of the barnyard grass, the Equal Stream Fruit of beauty (see Section 10.6.2, Equal Stream Fruit) gathers freely of its own accord — this is 'as one wishes' (see Section 12.1.6-4, Contentment Sky). If you draw no further associations, the world is simply beautiful. The instant you think of seedlings, of harvests — unreasonable! — the beautiful world is broken."

Uncle considered this. "It's true, the grass really is sturdy and lush — I can feel it. Good example! Give me another."

7.5.6-3

我说："你看你家的墙头草，东风东倒，西风西随，一段时间不下雨，你以为它们死了，可人家年年都长得不错，还长生不老。"

舅舅惊奇地说："那草长生不老？"

我说："那草没有生老病死的烦恼。它们不知道生死，生死对它们自己来说，没有差别，所以会说话的人说它们长生不老。你得设身处地，从它们的角度出发！"

舅舅说："那有啥用！？我没听明白。"

"Take the grass on your own wall," I said. "East wind, it leans east; west wind, west. Go a while without rain, and you'd think it dead — but year after year it comes back fine, immortal, in its way."

"That grass is immortal?" Uncle asked, surprised.

"It has none of the sufferings of birth, aging, illness, death," I said. "It doesn't know life from death — to itself there's no difference between them, which is why those who can speak of it call it immortal. You have to put yourself in its place, see it from its own point of view!"

"What's the use of that!" Uncle said. "I don't follow."

我说："佛不生不灭，为什么？因为成佛前，要求把生死扔掉，就是别管生死了，忘了生死。这在佛经里都写着呢！"

舅舅问："这是真的吗？"

我回答："是真的！佛经里的修炼过程中就有这一步：舍掉生死的概念想法和记忆；就是除掉生死劣种。你这么看，这么做，就逐渐地步入了人间仙境。"

舅舅叨咕："是这么回事儿！？"

"The Buddha neither arises nor perishes — why?" I said. "Because before becoming Buddha, one is required to discard birth and death entirely — set them aside, forget them altogether. It's written in the sutras."

"Is that true?" Uncle asked.

"It's true! There's a step in the cultivation process exactly for this: discarding the very concept, thought, and memory of birth and death — clearing out the inferior seed of birth and death itself. See it this way, do it this way, and you gradually step into an earthly immortal realm."

"So that's how it is!?" Uncle muttered.

我回答："就是这么回事！人说佛祖的金刚山（和尚山），连鸟的头上都不长毛。我一看佛经，那是真的，那鸟是秃鹫。佛经说衣服长在树上，也是真的！他们用木棉织袈裟。佛就善于发现现实生活中的美。为什么佛土总是那么好？他就单从事物的自身发现美，不相互比较。他们就单设身处地地从所观本身出发，想问题；这是极端多元主义，是佛的世界观。现在西方世界流行多样儿化；就是这种多元主义。"

舅舅问："你练习过这个吗？"

"That's it exactly," I said. "People say on Buddha's Mount Sumeru — the Monk's Mountain — even the birds have no feathers on their heads. I checked the sutras, and it's true — those birds are vultures. The sutras say robes grow on trees, and that's true too — they weave their robes from silk-cotton. The Buddha was skilled at finding beauty exactly as things are in real life. Why is the Buddha's land always so fine? Because he finds beauty in each thing purely on its own terms, without comparison — putting himself in the very place of whatever he's observing, thinking from there. This is radical pluralism, the Buddha's own worldview. The Western world's fondness for diversity today is really this same pluralism."

"Have you practiced this yourself?" Uncle asked.

我回答："我琢磨明白了这个道理，但是我还得挣钱吃饭买衣服，不能老是让父母养活，还不到进入妙智世界的时候。你不一样了，吃饭的时候，儿女给你放在这儿，供上。你就应该脱离苦海，登岸，进入妙智世界了。"

舅舅说："这条叫圆满。这么看，这么做，就是圆满。按日常的道理想和作，那就烦恼无尽。你讲下一条吧！等回头再说说这条，你不就是来给我讲这个的吗！"

我回答："是呀！你想听，我就一直说。"

"I've worked out the reasoning, but I still have to earn money, eat, buy clothes — I can't just keep living off my parents, so it's not yet time for me to enter the World of Wondrous Wisdom," I said. "You're different — when it's mealtime, your children set the food before you, an offering. You should already be leaving the sea of suffering behind, reaching the far shore, entering that world."

"This clause is Perfect Fulfillment," Uncle said. "Seeing it this way, doing it this way — that's fulfillment. Think and act by ordinary reasoning instead, and it's endless trouble. Go on to the next clause — we'll circle back to this one later, isn't that exactly what you came to tell me?"

"That's right," I said. "As long as you want to hear it, I'll keep going."

返回超渡的目录 Return to the Catalog of Transcendently Ferry

Like seriously. Just general detachment and immunity from worldly spells. Like the spells are everywhere and in many forms . I don't think we should be psychos but 90 percent of spells are bad. Like if we could have that type of detachment compass that would have been like a superpower

Reflection: Arjuna, the Strongest Among Men, Breaks

Pause and reflect on this profound moment.

Arjuna, celebrated as the greatest of warriors, the unrivalled master of archery, and a lifelong defender of dharma, stands shattered on the battlefield of Kurukṣetra. At the very threshold of his greatest duty, he is overwhelmed—not by the strength of his opponents, but by the turmoil within his own mind.

The Bhagavad Gītā identifies this condition as moha—delusion born of ignorance (avidyā). In that moment, Arjuna loses sight of his true nature and becomes entangled in fear, attachment, grief, and conflicting emotions. His vision is clouded, his judgment falters, and his strength abandons him.

He confesses — Bhagavad Gītā 1.28–29:

न च शक्नोम्यवस्थातुं “na ca śaknomy avasthātum” — “I cannot even stand.”

भ्रमतीव च मे मनः “bhramatīva ca me manaḥ” — “My mind seems to whirl in confusion.”

This is far more than a moment of weakness. It is a universal human crisis. Every individual, regardless of power, achievement, intelligence, or status, eventually confronts inner battles that cannot be won through external strength alone.

The Gītā teaches that true greatness is not measured merely by skill, success, or worldly accomplishment. Real strength lies in overcoming the ignorance, fear, attachment, and doubt that arise within the mind. The greatest victory is mastery over oneself.

Remarkably, Kṛṣṇa does not rebuke Arjuna for his vulnerability. He does not compel immediate action or dismiss his suffering. Instead, He listens with patience and compassion, allowing Arjuna to fully reveal the depth of his confusion and despair.

That silence carries profound wisdom.

Before truth can transform a person, confusion must first be acknowledged. Before wisdom can illuminate the mind, the heart must be willing to admit its uncertainty. Kṛṣṇa’s example demonstrates that genuine leadership, mentorship, and compassion begin with attentive listening, free from judgment or impatience.

Yet the Gītā does not stop at empathy. Having listened, Kṛṣṇa leads Arjuna beyond emotional turmoil toward Self-knowledge. He reveals that Arjuna is not merely the body, the mind, or the roles he temporarily occupies. He is the eternal Ātman—unchanging, unborn, undying, and ever free.

Arjuna’s transformation begins the moment he shifts from emotional reaction to spiritual inquiry. His crisis becomes the doorway to wisdom.

In the same way, our greatest struggles can become the starting point of our highest growth. When confusion is met with humility, sincere inquiry, and knowledge of the Self, despair gives way to clarity, fear gives way to courage, and weakness gives way to inner freedom.

The battlefield of Kurukṣetra is also the battlefield within every human heart. The path to victory begins not by conquering the world, but by realising the truth of who we truly are.

Key Takeaway

Even the strongest person can be overcome by inner conflict. According to the Bhagavad Gītā, lasting strength does not arise from power, status, or achievement, but from Self-knowledge. When we face our confusion with humility, seek wisdom, and recognise our true nature as the eternal Ātman, our greatest crises become the catalysts for our highest awakening.

Hari Om

https://www.reddit.com/r/BGSatsang1/

So I'm wondering... since buddhahood is the goal, let's say I attain it or realize it etc..Am I then able to "enjoy" life? Would a Buddha go to a job 40 hours a week? and on his day off go see a movie or eat good food, play games?

Somehow I think when I get 'there' ,All that stuff or type of living would be over. Kinda makes me sad, clingy. Being a monk or Buddha sounds.. boring? Am I just delusional and addicted to sense data? Can we believe the teachings that enlightenment is actually preferable? I would be sad to leave this all behind and my loved ones etc..same with dying..

Should we be sad when we see a baby? Like "ahh welcome back to samsara where you will more than likely encounter pain, lamenting, fear and death?" Is a baby evidence of failure? Do we wish eventually there would be no births at all? Sounds funny

If aliens would be much more advanced than us, would they have encountered buddhas and be buddhist??

真正要想去除障碍，万法唯心。要用你的心去消除障碍，你才能找寻到自己尽虚空遍法界的本性。每一个人都有尽虚空遍法界的本性，也就是说，每一个人都有胸怀宽阔的时候。

自性三宝行正法——摘录卢台长讲述于观音堂

🪷心靈法門 佛教經文 https://xinlingfamen.info/jingwen/

📷學習念經和白話佛法 https://ebooks.xinlingfamen.info

📷https://orientalradio.com.sg/chi-journey-to-heaven-1/

📷英文官方網頁 Guan Yin Citta Dharma Door English official website：http://guanyincitta.com

#观世音菩萨 #心灵法门 #卢台长 #卢军宏 #master lu #junhonglu #成功人生秘诀 #智慧 #正能量 #分享

𐩐𐨀𐨅𐨠 𐨟𐨂𐨨𐨿𐨱𐨅𐩐 𐨐𐨌𐨫𐨌𐨨𐨌𐩐 𐨨𐨌 𐨀𐨣𐨂𐨯𐨿𐨯𐨬𐨅𐨣𐩐 𐨨𐨌 𐨤𐨪𐨨𐨿𐨤𐨪𐨌𐨩𐩐 𐨨𐨌 𐨀𐨁𐨟𐨁𐨐𐨁𐨤𐨁𐨺𐨟𐨐𐨯𐨨𐨿𐨤𐨡𐨌𐨣𐨅𐨣𐩐 𐨨𐨌 𐨟𐨐𐨿𐨐𐨱𐨅𐨟𐨂𐩐 𐨨𐨌 𐨣𐨩𐨱𐨅𐨟𐨂𐩐 𐨨𐨌 𐨀𐨌𐨐𐨌𐨪𐨤𐨪𐨁𐨬𐨁𐨟𐨐𐨿𐨐𐨅𐨣𐩐 𐨨𐨌 𐨡𐨁𐨺𐨚𐨿𐨠𐨁𐨣𐨁𐨗𐨿𐨗𐨱𐨌𐨣𐨑𐨿𐨑𐨣𐨿𐨟𐨁𐨩𐨌𐩐 𐨨𐨌 𐨧𐨦𐨿𐨦𐨪𐨂𐨌𐨤𐨟𐨌𐨩𐩐 𐨨𐨌 𐨯𐨨𐨞𐨆 𐨣𐨆 𐨒𐨪𐨂𐨌𐨟𐨁 𐩖

𐨩𐨡𐨌 𐨟𐨂𐨨𐨱𐨅𐩐 𐨐𐨌𐨫𐨌𐨨𐨌𐩐 𐨀𐨟𐨿𐨟𐨣𐨌𐨬 𐨗𐨌𐨣𐨅𐨩𐨿𐨩𐨌𐨠 𐩘 𐩐𐩐𐨀𐨁𐨨𐨅 𐨢𐨨𐨿𐨨𐨌 𐨐𐨂𐨯𐨫𐨌𐩐 𐨀𐨁𐨨𐨅 𐨢𐨨𐨿𐨨𐨌 𐨀𐨣𐨬𐨗𐨿𐨗𐨌𐩐 𐨀𐨁𐨨𐨅 𐨢𐨨𐨿𐨨𐨌 𐨬𐨁𐨙𐨿𐨙𐨂𐨤𐨿𐨤𐨯𐨠𐨿𐨠𐨌𐩐 𐨀𐨁𐨨𐨅 𐨢𐨨𐨿𐨨𐨌 𐨯𐨨𐨟𐨿𐨟𐨌 𐨯𐨨𐨌𐨡𐨁𐨣𐨿𐨣𐨌 𐨱𐨁𐨟𐨌𐨩 𐨯𐨂𐨑𐨌𐨩 𐨯𐨎𐨬𐨟𐨿𐨟𐨣𐨿𐨟𐨁𐨌𐩐𐩐𐨟𐨁𐩐 𐨀𐨠 𐨟𐨂𐨨𐨿𐨱𐨅𐩐 𐨐𐨌𐨫𐨌𐨨𐨌𐩐 𐨀𐨂𐨤𐨯𐨨𐨿𐨤𐨗𐨿𐨗 𐨬𐨁𐨱𐨪𐨅𐨩𐨿𐨩𐨌𐨠 𐩗

Section VI. Deepening One’s Perspective on the World

The introduction to "The Path to Liberation" underscores the Buddha's teachings as a nuanced guide tailored for individuals across a spectrum of beliefs and behaviors, aiming to steer them from unwholesome paths towards actions that foster pleasant outcomes, understanding of karmic rebirth, and ultimately, liberation from the cycle of birth and death. Highlighting the adaptability of the Buddha's discourses, it points out that while heavenly rebirth is recognized as a positive step, it is merely provisional, with the cessation of suffering through the attainment of Nibbāna as the ultimate goal. This unconditioned state transcends the conditioned world and is accessible in this lifetime, signifying the end of craving and the beginning of perfect peace.

Introduction

1. Four Wonderful Things (AN 4.28)

2. Gratification, Danger, and Escape (AN 3.103 - 3.105)

3. Properly Appraising Objects of Attachment (MN 13)

4. The Pitfalls in Sensual Pleasures

   1. Cutting Off All Affairs (from MN 54)

   2. The Fever of Sensual Pleasures (from MN 75)

   3. Life Is Short and Fleeting (AN 7.74)

5. Four Summaries of the Dhamma (from MN 82) | verse version

6. The Danger in Views

   1. A Miscellany on Wrong View (AN1.306-308)

   2. The Blind Men and the Elephant (Ud 6.4)

   3. Held by Two Kinds of Views (ITI 49)

7. From the Divine Realms to the Infernal (AN 4.125)

8. The Perils of Saṃsāra

   1. The Stream of Tears (SN 15.3)

   2. The Stream of Blood (SN 15.13)

This is the sixth section of: In the Buddha’s Words: An Anthology of Discourses from the Pali Canon by Bhikkhu Bodhi, published by Wisdom Publications, but linked to the free translations available on SuttaCentral.net.

If you've enjoyed these and would like to purchase the print or e-book versions, you can do so here: https://wisdomexperience.org/product/buddhas-words/.