Would've been easier if I'd been uglier (video)

Crystal Quintero and CC Liu, Wisdom Quarterly; Ugly.org (Admin, AllChic.com)

The World's Ugliest Dog contest helps shed light on dog abuse (news.asiaone.com)

Novice and loser puppy, who did not even place in the Ugliest Dog Competition (Tuhoc)

(Bauhaus, "Swing the Heartache") "I feel that if I'd been uglier, it would have been easier..."

 

The Ugly Models Agency

If beauty is in eye of beholder, is ugly too?

Forget all those reality television shows that say you have to be tall, spaghetti-noodle thin, giraffe-necked and ridiculously beautiful to be a model.There is a model agency seeking people who are the polar opposite of this type. You can be as huge as a tank or as shriveled as a raisin. You can have a zillion body piercings, dark circles under your eyes, or look like death warmed over.
 

Peanut is "World's Ugliest Dog" winner, 2014

You may be older than dirt and have a face that makes dogs and small children run across the street. If you are a gal or guy who falls into any of these categories, you are probably just the sort this Brit-based modeling agency wants. 
 

Allen is a "Special" from X-files

Visit this site and take a glimpse at their portfolio page and imagine you, in all your grotesque glory being featured there. Ha! Take that, Tyra Banks and American Idol! I told you you'd be seeing me again! Girls - Men - Specials - Rage

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Alan Watts: Karma, Time, Meditation (audio)

Dhr. Seven, Wisdom Quarterly; Western Zen teacher Alan Watts "Way Beyond the West" via Mitch Jeserich (KPFA.org, Pacifica Free Speech Radio, Berkeley, California)

Science maps the brain, while Buddhism maps consciousness (thinkprogress.org)

 

"Mind" (citta) is heart

Karma does not mean "cause and effect." That is an unfortunate translation, a misleading oversimplification based on wanting to show that Buddhism is "scientific."

Buddhism is more than scientific. We will not experience most science we are taught, but we can personally experience all the important things Buddhism teaches.

Science class says "cause and effect," and a budding Buddhist says, "Hey, that's like what Siddhartha said!" That's very superficial and separates past from present as if they were separate. They are quite connected and unbroken, like a snake's head and tail.

Cool cats (Dee McIntosh/deemac/flickr.com)

What is the right view on this matter? Karma means "action," based on kri, "doing." What happens is our doing. What is happening to us, we are doing. It isn't happening to us. Our actions are.

• (What comes to fruit in the future and present, like it did in the past, is intentional-action). 

But this is a deep insight fraught with risk as we try to bring it into conventional language: "You mean, I did it? I'm to blame? Yada, yada, yada." Alan Watts explains it beautifully. Karma is action.

• (The tangible karmic-fruit, the phala, and the mental-resultants, the vipaka, are distinguished from the action, the karma, by the Buddha. But this is for the sake of understanding a process; in reality, they are inseparable).

• AUDIO: PLAY (download) (May 15, 2014, 10:00 am, MP3)

KARMA: The 10 Courses of Action

Seth Auberon, Ashley Wells, CC Liu (eds.), Wisdom Quarterly; Nyanatiloka (Anton Gueth)

Mental-karma is important as are deeds.

Karma: "Courses of Action" (kamma-patha) is a name for a group of ten kinds of either unwholesome or wholesome actions the Buddha taught. 

He was known in ancient India not as a "Buddhist" or a Brahmin but as a Karma-vadin ("Teacher of Karma"), one who teaches the efficacy of personal deeds. There are three kinds of unskillful deeds -- of body, speech, and mind -- and three kinds of skillful ones:

 

I. Ten Unwholesome Courses of Action

• three bodily actions: killing, stealing, sexual misconduct;
  
• four verbal actions: perjury, slandering, harsh speech, babble;
  
• three mental actions: covetousness, ill-will, wrong views.
  

Unwholesome mental courses of action comprise only extreme forms of defiled thought: The greedy (rapacious) wish to appropriate others' property, the hateful (antagonistic) thought of harming others, and the holding or clinging to pernicious wrong-views.

While milder forms of mental defilement are also unwholesome, they do not constitute "courses of action."

 

Good Karma

Karma is following us everywhere we go.

Bhikkhu Bodhi (Tape 5: Rebirth and Kamma, "The Buddha's Teaching: As It Is") explains that these ten are called "courses" of action rather than ordinary karma because they have the power, in and of themselves, to lead to rebirth -- a course or corridor leading to a particularly unfortunate or fortunate state. 

For example, even a relatively minor good intentional-action can lead, IF it serves as the death-proximate karma (the thought passing through the mind right at the moment of passing away from one life to yet another) -- has the power to get one into a heaven. There are many heavens, and not a single one of them is eternal, so rebirth in heaven is not the goal of Buddhism. But it is a fortunate destination for rebirth in samsara, the ongoing Wheel of Rebirth and disappointment.

II. Ten Wholesome Courses of Action

• three bodily actions: avoiding killing, stealing, sexual misconduct (or preserving life, protecting what belongs to others, avoiding harm);
  
• four verbal actions: avoiding perjury, slandering, harsh speech, foolish chit chat (or honest, reconciling, gentle, and wise speech);
  
• three mental actions: unselfishness, goodwill, right views.
  

Both lists repeatedly occur in the texts (e.g., in AN X.28, 176; MN 9), and they are explained in detail in MN 114 and in Commentary to MN 9 (R. Und., p. 14), Atthasālini Tr. I, 126ff.

Sivali

Ven. Sivali: shining example of good karma

An enlightened monastic from the time of the Buddha, Venerable Sivali, is remembered and venerated as having unbelievably good karma -- a store of "merit" (punya) for everyone to emulate.

 

There is no reason to "envy" him his good fortune because we ourselves can also accrue a similar store of merit by good works (mental, verbal, and physical),  deeds that benefit ourselves and others that follow us through this life and from life to life until we find enlightenment.

We are always generating karma and always being reborn, but a human birth is extraordinarily rare, a precious opportunity to make merit with redounding pleasing and welcome karmic-results and effects (vipaka and phala).

The Fruits of Recluseship (sutra)

Amber Larson, Dhr. Seven, Wisdom Quarterly; Tipitaka Network (Digha Nikaya 2)

Golden Buddha cloth hanging on city street (Georgie_girl/flickr.com)

  

(Matthew Ahmet/dailymail.co.uk)

The Samannaphala Sutta [samana = recluse, shaman, hermit, wandering ascetic, Buddhist monastic; phala=fruit; sutta=sutra, discourse] is second among the Long Discourses of the Buddha. 

This sutra gives the background and explains how an ancient Indian royal, King Ajatasattu, became a Buddhist lay disciple. It starts with the king in his palace seeking advice from his Brahmin ministers about which wandering ascetic or Brahmin to go see.

 

Ignoring the recommendations of those six ministers, the king turns to the royal physician Jivaka Komarabhacca for advice. Jivaka informs him that the Buddha is staying at a Mango Grove in Rajagaha, the capital of Magadha, and suggests visiting him there. 

Monks and novices in Theravada Thailand (T.O. Johnson/T.O.OtisPhoto/flickr.com)

Accepting this suggestion, Ajatasattu sets out on his royal mount together with Jivaka, a large number of women on elephants, and a procession of torch-bearing attendants.

 

Later, we learn that the king had already spoken to the other six ascetics his ministers recommended and was not pleased with their teachings.

 

According to the Buddha, on hearing the Dharma (the Buddha's teaching), King Ajatasattu would have become a stream-winner -- if it were not for his "heinous" karma, patricide, as he had recently killed and deposed his father, the beloved Buddhist King Bimbisara, who was himself a stream-winner. Such action is especially weighty karma with results that are certain to ripen in the very next rebirth. (Killing a stream-enterer is also very heavy karma to bear but is not among the Five Heinous Actions: harming a buddha, killing one's mother, killing one's father, killing an arhat, or creating a schism in the Sangha).

 

Japanese Zen (Arashiyama)

It is the night of Komudi, the full-moon day in the month of Kattika, at a time after Ajatasattu has already deposed his father Bimbisara, former king of Magadha, who was a devoted noble disciple of the Buddha (a stream enterer, the first stage of sainthood).

 

The dialogue is mainly between the Buddha and young Ajatasattu. Other personalities mentioned are Queen Vedehi, his mother, Prince Udayibhadda, his newborn son, and the six rival ascetic teachers of the Buddha's day. The six includes the founder of Jainism, Mahavira, who is known in Buddhist texts as the Nigantha Nataputta ["Possessionless Son-of-Nata"], whose family name is Aggivessana.

The Six Rival Teachers

The rival teachers mentioned are characterized as representative of various Indian philosophical movements at that time. They are Purana Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta, and Nigantha Nataputta (Mahavira, which like the name "the Buddha" is simply a title meaning "Great Hero," an epithet used for the Buddha in earlier times).

This discourse opens a window into their individual teachings, as reported by King Ajatasattu to the Buddha. Unfortunately, each of these accounts is very brief.

Respect of Ascetics

Novice with candle in Shwe Yan Pyay, Burma (UrsulasWeeklyWanders.com)

 

Indian culture respects ascetics. Here an "ascetic" (samana) refers to a person who has given up his or her family and social life to search for greater happiness by finding answers to the ultimate questions: Who am I? Where did I come from? Where am I going? What is the meaning of life?

 

This goal of asceticism was later expanded in Buddhism to include the greater happiness of the world. King Ajatasattu, one of the most powerful royals of the day in India, expressed his respect for recluses, even if that person was formerly his servant.

Prior to Mahavira and the Buddha accepting female disciples into their wandering ascetic orders (sanghas), all samanaswere male. Mahavira was first to admit them. But the Buddha, whose mission was to establish the Dharma with male and female monastics and male and female lay disciples, was the first to do so as a world-religion, a universal teaching that spread all around the world. 

Jainism, on the other hand, though slightly older, never traveled beyond India to become a universal teaching. Jains did travel and therefore there are communities elsewhere but not Mahavira's teaching itself. 

Females were given the same duties and responsibilities as their male counterparts  in the Buddhist monastic order. (The widespread belief that the Buddha imposed eight additional rules on his stepmother, the first Buddhist nun, is not the case, as a textual analysis of the Bhikkhuni Vinaya reveals, according to Ven. Ayya Tathaaloka).

Fruits of becoming a Buddhist recluse

Theravada Buddhist nuns of California, with Ayya Tathaaloka, fourth on the right (AFB)

 
The title of the sutra literally means "recluseship-fruits," the benefits of becoming an wandering ascetic, a Buddhist monk or nun.

Basic rewards

When asked what these fruits are, the Buddha provides the king with satisfactory answers on the many rewards of practicing in accordance with the Buddha's Dharma and (Monastic) Discipline.

• One is respected even by kings, as well as being provided with one's basic necessities, safety, and protection.
• One is endowed with restraint and virtue (as explained in the The Net of All-Embracing Views).
• One remains with guarded sense faculties.
• One is mindful and clearly aware (sati-sampajana).
• One is contented.

Intermediate rewards

Tibetan Vajrayana Buddhist nuns with prayer wheel and beads (colunas.epoca.globo.com)

 

By withdrawing and detaching from the Five Hindrances, further spiritual benefits arise as one succeeds in the practice of "meditation" (bhavana, jhana, jhaneti, kammathana):

1. the first four meditative absorptions (rupa-jhanas),
2. insight-knowledges (vipassanā-ñāṇa),
3. advanced capacities.

The Highest reward

The highest reward, which is the ultimate goal of the Buddhist path, is the realization and full penetration of the Four Noble Truths, which leads to enlightenment and NIRVANA, which is complete freedom from samsara (the otherwise endless round of death and rebirth and suffering).

Bodhi Bytes and Campus News

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The title of this sutra is from Bhikkhu Bodhi's translation. Other translations are "The Fruits of the Homeless Life" (Maurice Walshe), "The Fruits of the Life of a Recluse" (Rhys Davis), "The Fruits of the Life of a Samana" (BPA), and "The Rewards of Spiritual Practice" (by Ayya Khema in German as Die Früchte des spirituellen Lebens and Visible Here and Now in English), another German version is available from Pali Kanon.

God kills anti-gay Westboro Baptist preacher

I. Rony, Wisdom Quarterly (EDITORIAL); SCPR.org via the Los Angeles Times (latimes.com)

People-hating, gay-bashing, God-fearing Westboro Church members (npr.org)

 

The New Hate

It is a sad day in West Hollywood as news arrives that the tribal god of the Judeo-Christians has struck down yet another wayward minister/sinner who preached hate instead of love, prejudice instead of tolerance, bias instead of forbearance. Yea, know ye that the "wages of sin is death" (i.e., that the god will kill you if you stray). Fred Phelps, Esq. leaves us this day for a grander vision of karma (vipaka) in the hereafter than we are yet privy to see. For, lo, he preached invective and damnation on his walk with the lord from on high, frequently stating that "God Hates F*gs" and "Obey or Perish" without a trace of irony. 

Wah! I take it back! I take it back!!

Have we anything to learn from his example, or shall we too stray in the fields of the lord disregarding the good news that we are capable and responsible for the decisions that lead inevitably to our actions (karma)? May he rest in peace and find renewal of spirit, not wrestling as those he condemned in life, but in the fullness of the mercy he now seeks. Aum'n. [In all seriousness, we hope he's okay, for to hate a hater is a great mistake.] See the full story.

"As it turns out, God actually hates small-minded, bigoted, blind fanatics..."

Going from Light to Darkness (sutra)

Amber Larson, Dhr. Seven, CC Liu, Wisdom Quarterly translation based on Ven. Thanissaro, Abbot Wat Metta (accesstoinsight.org, Tamonata Sutra: Darkness, AN 4.85)

[The Buddha taught:] "There are four kinds of people in the world. What four?

1. "One is in darkness headed for darkness,
2. one is in darkness headed for light,
3. one is in light headed for darkness,
4. one is in light headed for light.

"How is one in darkness and headed for darkness? In this case some person is born into a lowly family -- the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper -- a poor family with little to eat and drink, living in hardship, where food and clothing are hard to come by. Moreover, one is unsightly, misshapen, stunted, sickly: half-blind or deformed or lame or crippled. One does not receive any [offerings or gifts of] food, drink, clothing, or vehicles, garlands, perfumes, or creams, bedding, shelter, or lights.

"[Therefore,] one engages in bodily misconduct, verbal misconduct, and mental misconduct. Having engaged in such misconduct, one -- on the dissolution of the body after death -- reappears in a plane of deprivation, an unfortunate destination, a lower realm of rebirth, even in the hells. This person is in darkness headed for darkness.
 

Psychedelic Buddhas in polymer clay (mariannamicherina/flickr.com)

  
"And how is one in darkness but headed for light? In this case a person is born into a lowly (lower class or outcaste) family -- the family of a scavenger, a hunter... One is unsightly... One does not receive any [offerings or gifts of] food, drink, clothing, or vehicles... [Yet] one engages in skillful bodily conduct, skillful verbal conduct, and skillful mental conduct. Having engaged in such conduct, one -- on the dissolution of the body after death -- reappears in a fortunate destination [such as the human world], even in a heavenly world. This is a person in darkness but headed for light.
  

I look nice, but I'm a well born, right-wing maniac pushing for more oppressive rule in Israel.

  
"And how is one in light but headed for darkness? In this case one is born into a well off family -- a royal (ruling) family, a Brahmin priest (intellectual) family, a prosperous householder (merchant) family -- a family that is rich, with wealth, with many possessions, with a great deal of money, a great many spoils of wealth, a great many commodities to trade. Moreover, one is beautiful, well built, extremely attractive, endowed with a lotus-like complexion. One receives [offerings or gifts of] food, drink, clothing, and vehicles, garlands, perfumes, and creams, bedding, shelter, and light. [Yet,] one engages in bodily misconduct, verbal misconduct, and mental misconduct. Having engaged in such misconduct, one -- on the dissolution of the body after death -- reappears in a world of deprivation, in an unfortunate destination, in a lower [subhuman] realm, even in the hells. This is a person in light but headed for darkness.
 
"And how is one in light and headed for light? In this case a person is born into a well off family... One engages in skillful bodily conduct, skillful verbal conduct, and skillful mental conduct. Having engaged in such conduct, one -- on the dissolution of the body after death -- reappears in a fortunate destination, even the heavenly worlds. This person is in light and headed for light.
 
"These are the four kinds of people found in the world."

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Motives for Gift Giving (sutra)

Amber Larson, Dhr. Seven, Ashley Wells, Wisdom Quarterly translation based on Ven. Thanissaro, "Discourse on Generosity" (Dana Sutta, AN 7.49)

Giving has the added benefit of resulting in easier meditative absorption (adbusters)

 

Sariputra was wise to ask (TA)

CAMPA, Gaggara Lake, ancient India - Ven. Sariputra said to the Blessed One: 

"Does one person give a certain gift that does not bear great fruit and benefit, whereas another person gives the same gift and it bears great fruit and benefit?"

 

"Yes, Sariputra."

 

"Venerable sir, why, what is the cause, what is the reason?"

 

The Buddha answers (TA)

1. "Sariputra, in one case a person gives a gift seeking profit, with a mind/heart attached [to gaining some reward], seeking to store up [merit with the thought], 'I'll enjoy this after death.'
 

"One gives a gift -- whether food, drink, clothing, transportation, garland, sweet scent, balm, bedding, shelter, lamp -- to a wandering ascetic or Brahmin. What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given such a gift seeking profit with heart/mind attached, seeking to store up [merit with the thought], 'I'll enjoy this after death' -- on the break up of the body, after death, one reappears in the company of the Four Great Space Kings. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

2. "There is a person who gives a gift but not seeking profit, mind/heart not attached, not seeking to store up [merit with the thought], 'I'll enjoy this after death.' Instead, one gives a gift with the thought, 'Giving is good.' ...What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given this gift with the thought, 'Giving is good,' on the break up of the body, after death, one reappears in the company of the devas ["shining ones"] of the World of the Thirty-Three. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

Sariputra's sacred relics (Camerabhai/flickr)

3. "Or instead of thinking 'Giving is good,' one gives a gift with the thought, 'This was given in the past, done in the past, by my relatives. It would not be right for me to let this family tradition end'... on the break up of the body, after death, one reappears in the company of the [Yāma] devas of delight. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

4. "Or instead... one gives a gift with the thought, 'I am well off. They are not well off. It would not be right for me, being well off, not to give a gift to those who are not well off'... on the break up of the body, after death, one reappears in the company of the contented devas. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

5. "Or instead... one gives a gift with the thought, 'Sages of the past made great sacrifices -- Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu. Just so will this be my contribution'... on the break up of the body, after death, one reappears in the company of the devas who delight in creating. Then, having exhausted that action, that power, that status, that sovereignty, one returns, falling back to this plane.

The Buddha and his four chief monastic disciples, male and female, Wat Yai Chai Mongkol (Mongkhon) in Ayutthaya, Thailand (Rainer Lott/Steffi Esch/flickr.com)

 

6. "Or instead... one gives a gift with the thought, 'When this gift of mine is given, it makes the heart/mind serene; appeasement and joy arise'... on the break up of the body, after death, one reappears in the company of the devas who wield power over others' creations. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

7. "Or instead of thinking, 'When this gift of mine is given, it makes the mind/heart serene; appeasement and joy arise,' one gives a gift with the thought, 'This is an ornament for the heart/mind, a support for the mind/heart.' One gives a gift... What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given this -- 

1. not seeking profit, not with a heart/mind attached, not seeking to store up [merit with the thought], 'I'll enjoy this after death,' 
2. nor with the thought, 'Giving is good,' 
3. nor with the thought, 'This was given in the past, done in the past, by my relatives, so it would not be right for me to let this family tradition end,' 
4. nor with the thought, 'I am well off...,' 
5. nor with the thought, 'Sages of the past made great sacrifices... in the same way this will be my contribution,' 
6. nor with the thought, 'When this gift of mine is given, it makes the mind serene; appeasement and joy arise,' 

The Buddha and arhats (Horus2004/flickr)

7. "but with the thought, 'This is an ornament for the heart/mind, a support for the mind/heart' -- on the break up of the body, after death, one reappears in the company of Brahma's Retinue. 

"Then, having exhausted that karma, that power, that status, that sovereignty, one is a non-returner. One does not come back to this plane.

"This, Sariputra, is why, this is the cause, this is the reason one person gives a certain gift and it does not bear great fruit or benefit, whereas another person gives that gift and it bears great fruit and benefit."

The Trumpet (sutra)

Dhr. Seven, Wisdom Quarterly based on Ven. Thanissaro translation Sankha Sutta (SN 42.8)

The Buddha reflected in Thailand (nojustnut/flickr.com)

 

Although Jainism, like Buddhism, teaches a doctrine or dharma concerning the moral consequences of actions (karma), the teachings of the two traditions differ in many ways. This sutra points out two major differences -- the complexity of the karmic process and the application of its proper understanding to the psychology of teaching. A simplistic or fatalistic view is inconsistent and leads to unfortunate results for any person who believes in it, that is, who compounds past bad karma with current wrong view. 

The actual complexity of karma allows for past unwholesome deeds to be overcome by refraining from harmful action now and in the future and developing boundlessly expansive states of friendliness, compassion, appreciation, and equanimity. In such states, the unavoidable consequences of past harmful actions count for almost nothing. The Buddha also shows how his method of teaching is more useful than that of Mahavira (Nigantha Nattaputta) the Jains in that it actually helps free the mind/heart from debilitating feelings of guilt and remorse and leads to the overcoming of past karma.
 

The Trumpet Sutra

The Buddha takes questions and answers in surprising ways (templenews.org)

 
Thus have I heard. Once when the Blessed One was staying near Nalanda in the Pavarika Mango Grove, Asibandhakaputta the village chieftain, a disciple of the Niganthas [Jains], went to the Blessed One, bowed, and sat respectfully to one side. The Blessed One said:
 
"Chieftain, how does Nigantha Nataputta [the founder of Jainism] teach the dharma to his disciples?"
 
"Nigantha Nataputta teaches the dharma to his disciples in this way, venerable sir:

• 'All who take life...
• 'All who steal...
• 'All who indulge in sexual misconduct...
• 'All who speak falsely are destined for a state of deprivation, destined for hell. 

"'Whatever one keeps doing, by that is one led [to a course of rebirth].' That is how Nigantha Nataputta teaches the dharma to his disciples."

Buddha reflection (Anekphoto/flickr.com)

The Buddha responded: "If it is true that, 'Whatever one keeps doing, by that one is led [to a state of rebirth],' then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta's words.

"What do you think, chieftain: If a person is one who takes life... is one who takes what is not given... is one who indulges in sexual misconduct... is one who speaks falsely, then taking into consideration the time spent doing and not doing, whether by day or night, which time is more: the time one spends taking life, taking what is not given, taking sexual liberties, taking the truth in vain, or the time one spends not [doing such things]?"
 
"If a person is one who takes life... who takes what is not given... who takes sexual liberties... who takes the truth in vain, venerable sir, then taking into consideration time spent doing and not doing, whether by day or night, then the time one spends [doing such things] is less; the time one spends not [doing such things] is certainly more. Therefore, if it is true that, 'Whatever one keeps doing, by that is one led [to a state of rebirth],' then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta's words."

"There is the case, chieftain, where a certain teacher holds this doctrine, holds this view: 'All who take life... All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' A disciple has confidence (faith, conviction, trust) in that teacher, and the thought occurs: 'Our teacher holds this doctrine, holds this view: "All who take life are destined for a state of deprivation, destined for hell." There are living beings whom I have killed. I, too, am destined for a state of deprivation, destined for hell!'
 

Hell, naraka, one of the woeful destinations, Japanese depiction (what-buddha-said.net)

 
"One clings to that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then -- just as if one were to be carried off by wardens and put there -- one would fall into hell just as if one had been placed there.
 
"[The thought occurs,] 'Our teacher holds this doctrine, holds this view: 'All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' There are lies... that I have told. I, too, am destined for a state of deprivation, destined for hell.' One fastens onto that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then as if one were to be carried off by wardens, one would fall into hell just as if one had been placed there.
 
"There is the case, chieftain, where a Tathagata [a samma-sam-buddha, a Wayfarer, a Welcome One, a Well-gone One] appears in the world, worthy [of gifts and hospitality] and rightly self-awakened, consummate in clear knowledge and conduct, well-gone, a knower of the worlds, unexcelled trainer of those to be tamed, teacher of humans and devas, enlightened, blessed. In various ways he rebukes and criticizes the taking of life and admonishes: 'Abstain from taking life.'

"He rebukes and criticizes taking what is not given and admonishes: 'Abstain from taking what is not given.' He rebukes and criticizes indulging in sexual misconduct and admonishes: 'Abstain from indulging in sexual misconduct.' He rebukes and criticizes speaking falsely and admonishes: 'Abstain from false speech.'
 
"A disciple has confidence in that teacher and reflects: 'The Blessed One in a variety of ways rebukes and criticizes the taking of life and admonishes: "Abstain from taking life." There are living beings I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that harmful deed of mine will not be undone.' So, reflecting in this way, one abandons right then and there the taking of life and, from then on, refrains from taking life. This is how there comes to be the abandoning of that harmful action (karma). This is how there comes to be the transcending of that harmful action.

"[One reflects:] 'The Blessed One in a variety of ways rebukes and criticizes taking what is not given... indulging in sexual misconduct... speaking falsely and admonishes: "Abstain from [such things]." There are lies I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that harmful karma of mine will not be undone.' So, reflecting in this way, one abandons right then and there speaking falsely and, from then on, refrains from speaking falsely. This is how there comes to be the abandoning of that harmful action. This is how there comes to be the transcending of that harmful action.
 

1. Having abandoned the taking of life, one refrains from it.
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned sexual misconduct, one refrains from it.
4. Having abandoned false speech, one refrains from it.
5. Having abandoned divisive speech, one refrains from it.
6. Having abandoned harsh speech, one refrains from it.
7. Having abandoned idle chatter, one refrains from it.
8. Having abandoned covetousness, one's mind/heart is free of it.
9. Having abandoned ill will, one's mind/heart is free of it.
10. Having abandoned wrong view, one adopts right view.

• [See "Ten Courses of Unwholesome and Wholesome Conduct," Bhikkhu Bodhi.]

"That disciple of the noble ones, chieftain -- devoid of covetousness, devoid of ill will, unbewildered, alert, mindful -- keeps pervading the first direction [east] with an awareness [a mind/heart] imbued with friendliness [metta, loving kindness], likewise the second, likewise the third, likewise the fourth directions. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with friendliness -- abundant, grown great, immeasurable, free of hostility, free of ill will.

"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through friendliness is so developed, so pursued, any deed done to a limited extent no longer remains there, no longer stays there.
 
"That disciple of the noble ones -- free of covetousness, free of ill will, unbewildered, alert, and mindful -- keeps pervading the first direction with awareness imbued with compassion... with awareness imbued with appreciation... with awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth direction. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with equanimity -- abundant, grown great, immeasurable, free of hostility, free of ill will.

Buddha, Thailand (Andyzart/flickr.com)

"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through equanimity is so developed, so pursued, any karma done to a limited extent no longer remains there, no longer stays there."
 
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When this was said, Asibandhakaputta the village chieftain, the disciple of the Niganthas (Jains), said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! It is just as if one were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see what was there to be seen! In the same way has the Blessed One -- through many lines of reasoning -- made the Dharma clear. I go to the Blessed One for guidance. I go to the Dharma for guidance. I go to the Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward."

• Karma and the Ending of Karma (Wings of Awakening, Tan Geoff)
• See also: MN 21; MN 101; SN 42.9; AN 3.33; AN 3.65; AN 3.99