Learn Buddhism for beginners and Westerners! On my channel, you can learn about Buddhism from the Western layperson point-of-view, while still holding true to the Buddhist teachings, religion, and helping to understand the cultural jewels that exist.
I have been a Buddhist for decades and am a lay follower of Venerable Master Hsing Yun and Fo Guang Shan Buddhist order (Humanistic Buddhism/Mahayana). I have a background in graphic design, reporting, technical writing, decades as a teacher, and trying (sometimes successfully) to insert humor into otherwise dry and complicated subjects.
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Thanks so much for this teaching. I follow the Theravada tradition but want to understand other schools of Buddhism as well. I have always been puzzled by Pure Land Buddhism because it seemed to deny impermanence. Your explanation helped me to understand it better in line with the basic tenets of Buddhism. Would you consider doing a video on the concept of transferring merit. Again I find this concept hard to understand given the Buddha’s insistence that we have to be a lamp for ourselves, to make an island for ourselves. I would be very interested in hearing you explain the concept of transferring merit from the Mahayana perspective.
So smoothly spoken, literally like eating candy, it's so easy to understand. I have a lot of reading to do but now I know where to start. I was so stressed trying to straighten things out before this. THANK YOU
Bodhisattvas reside in Tuṣita Heaven, awaiting rebirth in the next life where they can become a Buddha. Tuṣita Heaven is sort of the last realm and location a Bodhisattva will be in as the next would be back in the Human Realm where one can become a Buddha. For example, Maitreya Buddha, as a Bodhisattva right now, is in Tuṣita Heaven. Maitreya will be the next Buddha of our era. It's important to note that each existence is not the same 'person'. The Bodhisattva that was in Tuṣita Heaven was not 'Siddhartha Gautama', but called Svetaketu Bodhisattva. The karma, vows, intentions, etc., of Svetaketu is what was reborn in the new existence of Siddhartha. But there was no 'soul' that is permanent and unchanging that went into Siddhartha.
Thanks for this. This is very much a theravada way of looking at cosmology though. Mayahana strains are a lot more into the here for example in tiendai and nichiren buddhism you can perfectly have diffferent life conditions ( = realms) in this life.
It was meant to be general, in nature, and to introduce a Westerner to Buddhist cosmology. Generally, all traditions should mirror this. However, as you mentioned, it can get much more in-depth with Mahayana!
Hey Alan, I'm new to Buddhism, and while I have no difficulty believing in the Four Noble Truths, samsara, rebirth, no supreme God, karma, no self, I have difficulty in believing in certain supernatural gains of serious meditation (walking through walls, telepathy, etc). I do believe the Buddha taught many things that were ahead of his time and that science has confirmed (matter cannot be created or destroyed, cause and effect, nature of impermanence) but I'm having a hard time believing in the miracles\supernatural aspects I mentioned above since we cannot prove them. I would appreciate your advice and your take. Thank you.
Great question. It's why we have faith in the Buddha, as our teacher. There are things we can't prove, per se, but take it on his word. Why? He's a Buddha and has a proven teaching(s) that lead to liberation. Depending on our level, we can understand perhaps just a little bit of it, but that allows us even more faith since we were able to understand some initial small concepts. Much like if you were in elementary school, and your teacher was saying there is such things as physics which are beyond our comprehension at that age. Our teacher has proven smaller initial concepts with us that leads to credibility. Another way to look at it is, the Buddha actually said the supranormal/supernatural abilities he, and his enlightened followers, obtained from advanced meditative concentration (and the fact he was a Buddha) allows them to reveal/obtain these abilities. To us, these appear supranormal/supernatural, but that doesn't mean they are not 'natural' anyways. Just beyond our level of understanding/comprehension. What gives power to this in Buddhism, is that the Buddha said that one should not practice Buddhism to obtain these 'powers', as the true power is from his teachings (Dharma). The supranormal/supernatural powers are basically byproducts or obtainments from such advanced levels. He did use it to help others understand Buddhism, etc., but these were limited circumstances and he often did it with the point of helping others understand the Dharma. That would be in sharp contrast, for example, if say another religion stated the founder of their religion had supernormal/supernatural powers as a proven fact to their supreme status in that religion (and was a constant focus). That doesn't exist in Buddhism. alanpeto.com/buddhism/buddhist-superstition/
@@AlanPeto Hey Alan, thank you so much for answering my question. I am very much a skeptic at heart and have a very critical eye for things that have to be taken 'on faith alone,' like various Abrahamic faiths. It's taken me a while to realize that Buddhism is not 'faith' based in the Abrahamic, unquestionable sense, but 'faith' in the trust sense.
Spot On. Am glad the right word is being used, i e REBIRTH and not so technically accurate word in REINCARNATION. The latter suggests an entity, identity or soul which reincarnates but karmic energy has no identity , thus, does not accurately describe Rebirth according to the Buddha.
Thanks! We do have to differentiate it for at least a Western audience as reincarnation can be construed as something different, which is not what the Buddha taught.
Understand your reply. Mara, however, was indeed an antagonist (if anything else) to the Buddha. We can look at Mara as the opposite of a Buddha. He also worked pre and post enlightenment to challenge, trick, deceive, etc., the Buddha and his followers.
The short answer is it depends. Each tradition will have their own ways to have a home practice and altar. Some may not even have a statue! You can often use an image in lieu of a physical statue. The goal of an altar and home practice is to continue your practice away from the Temple. Think of it as recreating the experience, each time, to being in the presence of a Buddha or Bodhisattva.
I’d like you to address something for me. I notice you talk a lot about the cycle of rebirth and I wonder what your understanding of that is. There is no reincarnation in Buddhism. Not the way people think of it. Before I share my view, I’d like to hear yours.
Not necessarily. When things are translated, there needs to be a distinguishment if there would be a fundamental confusion or misunderstanding. If you ask any Westerner what "reincarnation" means, it often defaults to the Hinduism version - a permanent, unchanging, and independent "self" (like a soul) transmigrates into a new body. The Buddha fundamentally rejected that premise. This is why "rebirth" is often used to distinguish for Westerners the fundamental difference between the two to prevent a misunderstanding in the Western understanding of what reincarnation means. While you are correct in the way it is understood at a deeper level, we have to take in account the audience so the correct understanding is relayed. For a Westerner to hear reincarnation, and think a permanent soul exists and they just go into a new body, would set them on the wrong path in Buddhism.
Almost everyone does, even non-Westerners. We all believe in an "I", "me", "self". There is at least something small that we believe is permanent and unchanging in ourselves. For others, it goes deeper to believe they have a permanent and unchanging self or soul altogether. I do understand your concern, however, rebirth is widely used to help separate a Westerners view of the word reincarnation which is commonly associated with a belief in a permanent and unchanging self or soul that goes into a new body/existence.
I would disagree with your position on reincarnation. The i, me, and mine exists. They are samsaric (cyclic and imperfect). They have a beginning and an end. They are, born/reborn, fade/changing, and can die. But in order for their existence to end completely and thus breaking the imperfect cycles of samsara. This requires wisdom, morality, and concentration/will-power.
Thanks for your feedback. The "I, me, mine" does not exist as a permanent, unchanging, and independent self according to The Buddha. The idea we have of this c "self" we have now is the fundamental issue The Buddha taught. ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-sYmp3LjvSFE.htmlfeature=shared
I'm new to Buddhism so this was interesting to hear your perspective on Mala Beads. Towards the end you mention that you are extra careful with them as they are an instrument. While I don't disagree - I love wearing mine as much as possible. Around my neck during normal activities, around my wrist when doing things like yard work. If I shower or go swimming I take them off and leave them at my towel. I wear them around my wrist when I sleep. The beads remind me to be mindful. The beads remind me that life is impermanent. The beads often remind me to recite Sutras in my head while doing random tasks (like dishes). They help keep Buddha's teachings in my mind and heart all day, every day.
Alan : great also MERIT and VIRTUR awakens boddichita AND (so it is told ) merit eradicates “Kalpas” of bad karma Your videos use skillful means with various illustrations and examples berating great merit upon you ❤
Alan - I have been seeking a step by step daily practice. You love used “Skillfull means to others various illustrations and examples “ bringing great merit and virtue . This “anchors “‘my practice - wonderfully organized , easy to understand with excellent suggestions You’re a Buddhist sensei ❤
Thank you so much for making these videos. They really are a pleasure to watch and your approach to these topics help make them less complicated and confusing for me. Seems I’m finding my footing a bit more.
Thank you for watching! Take your time and enjoy growing in the religion and practice. If you can, it can be a great opportunity to learn at a temple under monastics, even if that means a short trip. While not always possible, it might be a great option to explore.
While Buddhists do chant out loud, reciting (such as the name of a Buddha) can be done silently. While not always ideal, there are times this is done. For example, Buddhists who live with other family members and work a different shift, often recite/chant softly or quietly so they do not distrurb others.
The reason this sounds confusing is because it is confusing. This presentation of rebirth in terms of planting seeds for a future life, as an escape from rebirth/Dukkha is in fact an unnecessary and confusing distraction from the overall goal of Buddhism which is to help us find inner peace and contentment in this life, and help others do the same. Discussions and reliance on amorphous concepts like rebirth are pure conjecture and wishful thinking as a mystical salvation. The reality is no one knows what happens when we die, regardless of the “sanctity” of the “afterlife” visions of realms and devas. Better to work on our constructive efforts in this life, and only experience will reveal the future. Stick to the Core Concepts in Buddhism such as the 4 Noble Truths, Three Poisons, 8 Fold Path, 5 Precepts, and 6 Perfections, and you will find inner peace and wisdom.
Karma indeed has relevant practices as it relates to our life right here, right now, as we work with the threefold training to understand our existence and world so we may become enlightened and realize Nirvana. However, the Buddha, and Buddhism overall, indeed talks about rebirth. In-fact, it's the central point (and a core concept) of Buddhism and practicing Buddhists. According to the Buddha, it's why our existence is Dukkha, as we dive deeper into dependent origination and the concent of not-self and the three fires/poisons. The goal of realizing our true nature, Nirvana, is not to be happy, but to create karma without outflows so the cycle of rebirth is not instigated and forced due to our karma. If this concept of rebirth can be challenging in the beginning, you can apply a singular approach by looking how your karma and 'self' change moment to moment and even throughout the years. You can also look at how the realms of rebirth can be used in this existence to understand the different conditions of your mind and actions. However, again, the Buddha was specific about rebirth. You may want to explore more, including these sermons where he was very specific about it: Mahakammavibhanga Sutta (MN 136), Upali Sutta (MN 56), Kukkuravatika Sutta (MN 57), Moliyasivaka Sutta (SN 36.21), Sankha Sutta (SN 42.8).
Hello Alan, thank you very much for this video! I have a question about prostrations while traveling. I will be going camping with someone in tight quarters, so I won't be able to do prostrations inside and I don't feel comfortable doing prostrations outside where other people may see me and think that I'm doing something strange and they may feel uncomfortable. Would it be ok to do a shorter bow from the waist instead of the full prostration? Thank you
Of course! If you can't do prostrations due to conditions, then don't feel you need to do them. When camping, that can be very challenging due to the conditions and environment. You can also take this time to enhance your practice. When around nature, you are deeply expriencing impermanence and can even practice walking meditaiton (but be safe around unfamiliar and uneven terrain), among other practices. Enjoy!
Consciousness is one of the aggregates/skandhas which constitue a conditioned being (in our case, a sentient being). So, even the consciousness is conditioned, temporary, impermanent, and interconnected. However, upon death, there is our 'store consciousness' (think of it almost like a place where karmic 'seeds' are stored waiting to be watered to rise into other parts of the consciousness) continue on to a new existence. I'm very high leveling all this, but there is no *permanent and unchanging* thing like a soul that continues on. Only our karma (and vows/stream of consciousness). So, when a new existence takes shape, it's not this one where you have that "I" "me" "self"...that was conditioned. But the karma, vows, etc., do go into the new existence. Compare that to a soul, where there is *something* there that is permanent and unchanging. In some religions, there might be a soul that goes into a new body (reincarnation) - the Buddha didn't teach that and says that's not possible since there is no permanent and unchanging essence that continues on. It's our belief in a permanent, unchanging, and independent self which is the illusion and which causes us to create actions (karma) that keeps us trapped in the cycle of rebirth.
One Buddha per era - in a world [system]. Buddhist cosmology encompasses many worlds and more. So, while our current Buddha, Shakyamuni (Gautama), is the Buddha of our era...that is only for Earth. There is/can be countless Buddhas in world systems we don't even know about. And, in Buddhism, time is very long and almost a non-issue. This means we look at our lives in decades as humans, but in Buddhism, this is just the latest conditioned existence. It's a deep concept and teaching to get our heads around, but yes, there can be many Buddhas in the universe. The 'human realm' in Buddhism does not mean only human beings like here on Earth, but basically beings that are conditioned/in the right existence to understand and practice the Dharma...wherever that may be.
So it might be correct to assume as babies we're born in a state of nirvana and then the environment we're born into teaches and instills samsara into us and now the go is to regain our original self ?!!
Great question. No, babies are not in a state of nirvana because even they are marked with the conditions of impermanence and the unsatisfactoriness of this new existence they are in (dukkha). They feel hunger, cold, hot, pain, growth, etc., at a very minimum. While their minds are on the journey to grow as they get older, they of course have the potential for awakening and to realize nirvana. It's the ability to understand our condition, world, and how to respond to that, can help us with enlightenment and nirvana. A baby, while still new to the world, unfortunately is still caught in samsara and dukkha with this existence (we could argue it's different than what an older child or adult may experience), but it's still dukkha because nirvana is still not their current state [yet].
Fantastic video! I did want to say It's correct Buddha's aren't eternal, up until you get to the lotus Sutra. The lotus sutra makes it clear, Buddha is omniscient and omnipresent. Paranibbana is skillful mean, and he abides forever, it's made very clear.
I didn't dig as deep in this video into that (which I should cover in another video), but yes, in Mahayana Buddha's do indeed have a sort of 'eternal' presence due to the three bodies of a Buddha. The Buddha[s] we have in a conditioned state are impermanent (and very important fo us), but their Dharma body can continue as you describe.
This reminds me a lot of the chotki/komboskini system deployed by Christian monastics (and some laity). Very inspiring. I love investigating the variety of cultural traditions of the world.
You can use our video to take it virtually, if desired: ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-fuJ8FRKSGIg.html However it is always best to do it at a temple and with a teacher you want to follow, even if that means travelling.
This video is incorrect. You are not supposed to use your index finger at all with mala beads. You are supposed to use your middle finger next to the index finger.
I've answered this questions a few times in the comments below. I always recommend you follow the method of whatever Buddhist tradition you are following. The method shown here is appropriate and used by a large number of Buddhists (hundreds of millions, to include monastics). While the method you mentioned is indeed one way to use malas, Buddhism is a religion of many traditions, which also include different practices and techniques.
"general" style. It's meant to illustrate how to build a Buddhist altar with available materials and not expending a lot of money. Especially for those still exploring Buddhism and do not have a tradition/teacher/temple they are in. If your Buddhist tradition hasd specific requirements, please follow their guidance.
Mara is the antagonist to The Buddha, and is often described as a demon or deva, depending on explanation. He also has several different manifistations. He is not, however, a deity in a way that Buddhists worship.
In Buddhism, the term "sentient beings" generally refers to beings with consciousness, such as humans, animals, and other creatures that experience life subject to illusion, suffering, and rebirth (saṃsāra). Trees and plants, while recognized for their complex life processes and ecological interactions, are not traditionally considered sentient beings within most Buddhist teachings. To my understanding, The Buddha did not state that trees are sentient beings. While the above is generally accepted, Buddhism, and Buddhists in general, have a variety of views and beliefs. Thank you for sharing yours.
@@AlanPeto Where in the body does this Alayavijnana reside during life and where does it reside between death and birth. If this is the only thing that survives past death then what is the indistructable vajra body that Buddhists talk about. If it is indestructible it must also survive death
It took me a world religion class, a lot of reading, a great courses series, and finally attending a local temple to get to know what is taught here in any real detail. I just want to add, this is a really well done overview that I wish I had available when my little journey started. 🙏🏻
