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Concerning the meditations on death, there are three points to meditate on: The first point is the fact that death is certain. The second point is that, in contrast, the time of death is completely star. The third point is that, at the point of death, nothing will be of any use except our Dharma practice.
Each of these three has three reasons that source it. Death Is Certain The three supporting reasons for the point about the certainty of death are: The Lord of Death will come for certain, and there are no circumstances that can turn him back. When our lifespan is over, it cannot be extended. While alive, the time we can devote to Dharma study and practice is short.
The third is that no matter what method we turn to, the type of medicine, mechanical devices, or mantras we use, when the time of for abortion comes, these will not be of any help to avoid dying. When our time is over, we die. There are some people, for instance, who live in Dharamsala and become very sick, and they think to go to the West to one of the famous here there to be cured.
However, they might travel all that way and die in a Western hospital the start of buddhism well. No matter where we go, when our time is up, we die. In fact, the doctor himself will die too when his time is up. If it were possible to buy our life from death, if there were mechanical devices, medicine or mantras or something that could prevent dying, then the the start of buddhism people would have been able to buy that. These are three points to meditate upon concerning this aspect of the certainty of the time of death. We should think about that. For instance, we can consider the example of ourselves here today. These are the three reasons that substantiate why our death is certain. There are three aspects to consider in this regard.
But before we get into them, there is something that needs to be presented concerning the description of the universe as consisting of Mount Meru, the four continents and the eight subcontinents. This is the description of the universe according to article source abhidharma teachings.
According to the abhidharma teachings, Mount Meru is square, extremely pretty, and is arranged in a very nice manner; in the Kalachakra description, Mount Meru is the start of buddhism and appears in a very terrifying aspect that sort of hangs just over our heads. The way that things appear to us really depends on our own karmic potentials. This globe that we live on constitutes the appearance of the southern continent. The globe just constitutes the southern continent. It is the way it exists. Karmic potential is very interesting. For instance, consider the liquid in this glass — we all see it as water, but to hungry ghosts, it would appear as pus.
When human beings look at it, we see it as water. When gods look at it, they see it as nectar. This is something we should be very careful about here, as the start of buddhism is an important point. When we say that humans see this as water, hungry ghosts as pus and blood, and gods as nectar, each is a valid way of seeing and a correct point of view for the perception of that type of being. In other words, we would have to say that it is true, and, in fact, this buddhiwm a glass of pus and blood for a hungry ghost, and it is a glass of water for humans, and it is a glass of nectar for gods. However, in this example of seeing this liquid as pus, water or nectar, these do in fact validly exist.]