The Universal Law of Cause and Effect and its Impact on Your Life
Explore the dynamics of the universal law of cause and effect and its affect on your life. Use the accompanying mind map as a handy reference poster. Therefore, cause-and-effect essays establish a relationship between events. Cause, Effect, Signal Word. 1. 2. Author! Beware of “conventional wisdom,” or what everyone says, when you construct cause-and-effect relationships in writing . Jun 5, links on the Lama Yeshe Wisdom Archive websiteOpens in a new window. As for the seven points of the cause and effect instruction, one begins by whose experience was based on his special relationship with Manjushri, In other words, you must learn to stop discriminating among sentient beings.
We choose to behave in accordance with how we think about the world, others, events and ourselves. Because we have free choice to control our thought processes at all times, and since our thoughts create the causes that lead to the effects that we experience in our lives, then this, therefore, leads us to the conclusion that we have freely chosen to experience life as we know it, whether we are consciously aware of it or not.
Free choice has created learned behaviors, responses, reactions, thoughts and interpretations of life and circumstances.
Cause And Effect Quotes
We are experiencing life as we know it because of the learned and conditioned psychological patterns we have pre-programmed into our minds over a lifetime of free choice. Moreover, this psychological programming is filtering our experience of reality in a very biased yet very predictable manner — effectively creating and interpreting our existence in front of our eyes.
Because we have free choice, this means that we also have free choice to unlearn our thoughts, behaviors and reactions. Because we have free choice, this means that we also have free choice to become proactive and conscious thinkers.
Free choice means that it is never too late to turn things around. No matter how unfavorable our circumstances, how dark our predicaments or how unlucky we may have been. Free choice means that we can make a different choice and choose to unlearn what we have learned and learn what it will take to trigger the causes that will create the effects we desire to experience within our lives.
The following transformational analysis questions will help you to gain greater clarity about your life and thought processes, allowing you to find the answers that will enable you to achieve the success you desire to experience in your life: How are my thoughts causing, creating and maintaining my current life circumstances? How can I begin interpreting my world differently? How can I change my patterns of thinking? Is it important that you know and understand this topic?
Would you like to optimize how you think about this topic? Would you like a method for applying these ideas to your life? This mind map provides you with a quick visual overview of the article you just read. The branches, interlinking ideas, and images model how the brain thinks and processes information. The Emotional Intelligence 10 Map Bundle includes a selection of hand picked maps that are designed to help you develop your emotional intelligence and self-awareness in various situations.
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By meditating on this over and over again, you will reach the point where you actuall develop equanimity towards all sentient beings. You will feel that they are all the same to you; your feelings towards them will be equal. This is the result that should come about. Although you might recite every day the prayer of the Four Immeasurable Thoughts "May all sentient beings have happiness and its causes; may all sentient beings be free from suffering and its causes" and so forth—until you have actually developed equanimity, in reality it will be as though you are saying, "May all sentient beings have happiness and its causes and be free from suffering and its causes—but only those I like and not those I dislike.
They don't become the actual Four Immeasurable Thoughts. Therefore, it is extremely important to develop equanimity, and even if you spent months and years meditating solely on equanimity in order to develop this realisation, it would be an extremely worthwhile method of practising meditation.
If you can pacify your feelings of attachment and aversion towards friends and enemies, it will be very beneficial to your mind.
Recognising All Sentient Beings as One's Mother The next point, recognising all sentient beings as one's mother, is actually the first step in developing bodhicitta. Lama Pabongka Dorje Chang said that this point is not easy and takes quite a long time to develop.
However, it is crucial and indispensable, because only on the basis of this recognition can you develop the following steps. We cannot progress without it, so it is very important to give it a lot of attention. In general, when you meditate you use perfect reasoning as well as quotations. Here, with this point of recognising all beings as your mother, it is very important to use reasoning.
Although you can also develop the same understanding on the basis of quotations, there is a difference in the way the mind is activated on the basis of quotations and on the basis of reasoning—it is more powerful on the basis of reasoning. The specific reasoning to be relied upon here is the beginningless continuity of mind. First you have to establish that the continuity of the mind is beginningless.
Start by thinking that your mind of today is the result of the mind of yesterday. And yesterday's mind came from the mind of the day before yesterday.
In that way, you go back, day by day. Each day's mind is the result of the mind of the preceding day.
Also, the mind of each moment is the result of the preceding moment. Continue to go back, all the way to the moment of conception, and think about how the mind of the newborn baby is also a continuity which needs a preceding moment of mind in order to be generated. The mind of the newborn baby is the continuation of the mind of the fetus which was in the womb of the mother.
And if you go back in this way, you will not be able to find a beginning. In this way you can establish that the continuum of the mind is beginningless. There is no single moment of mind which you can point to as being the first.
The Seven-Point Cause and Effect Instruction
Following these reasons, you conclude that the number of times you have taken rebirth is countless. Not only that, but in all those rebirths, just as in this life, you needed a mother. For one hundred rebirths, you would need one hundred mothers; for one thousand rebirths. Sinceyou have had countless rebirths, you have had countless mothers. So if you think very carefully about these points, you will realise that not only have you had countless rebirths, you have also had countless mothers.
Furthermore, although sentient beings are also countless, the number of sentient beings that exist is fewer than the number of mothers you have had. You have taken rebirth countless times in all different types of bodies, and the number of sentient beings you need to have been your mother is greater than the number of sentient beings in existence.
Therefore, since the number of times you have taken rebirth and the number of mothers you have had is greater than the number of sentient beings, it means that every single sentient being has been your mother not just once, but countless times. Start with your own mother, thinking that you mother of this life was your mother countless times in previous rebirths.
When you have gained some expereince of this idea such that your mind is transformed towards your mother, then think about it in relation to your father—that your father has been your mother countless times. Following that, think about how your friends have been your mother countless times.
Then think about your enemies—even your enemies have been your mother so many times.
Finally, widen your scope to include all sentient beings—meditate on how all sentient beings have been your mother. You have to meditate on this subject again and again over a long period of time. While you are training your mind in this subject, you should rely on different lam-rim scriptures which explain various points and ways of meditating and can give you a lot of inspiration.
You should request your spiritual teacher to give you explanations to help clarify your mind, and you should also discuss the subject with your Dharma friends.
By thinking in this way again and again, you will reach the point where you realise that all sentient beings have been your mother, even down to a tiny insect like and ant. Even when you see a tiny insect you will feel certain that many times this being has been your kind mother, who took the greatest care of you and in whom you placed your trust.
It is said that the great Atisha—who completely realised this point —would be immediately filled with a deep sense of respect whenever he met any sentient being. He would fold his hands and say, "Precious sentient being, so kind.
It is not enough just to recognise that all sentient ebings have been your mother, you must also recognise the depth of their kindness.
Cause And Effect Quotes ( quotes)
For example, your mother of this life was so kind, carrying you within her for nine long months from the time of conception, always being very careful about what she ate and drank, and doing everything with the sole thought of taking care of you.
Even the fact that you are alive and are able to learn and practise the Dharma is completely due to the kindness of your mother, who caried you in her womb and took such good care of you since the time of conception. She took care of you while you were in her womb, and also after you were born. When you were born you were completely helpless, like a little bug, unable to do anything. Nevertheless, your mother treated you as if you were a priceless jewel—continuously taking the greatest care of you, day and night, with no other thought in her mind than concern for your welfare.
She fed you, bathed you, dressed you in soft clothing, took you here and there to make you happy, and even made funny faces or gestures to make you smile. Becasue of her constant feeling of love and concern for you, her mind was always full of worry that you might get sick or hurt—so much so that she would have difficulty sleeping at night.
You learned how to walk because of the kindness of your mother—she would help you stand up and take your first step, then the second step, and so forth. You also learned how to pronounce your first words because of the kindness of your mother and also your father.
As time went on, you were able to study and learn many other things, but only on the basis of knowing how to walk and speak, which you learned because of the kindness of your mother. In the preceding step you realised that all sentient beings have been your mother, and with this meditation you realise that not only has your mother of this present life been incredibly kind to you, but all the countless sentient beings have been just as kind.
Repaying Their Kindness The next step is generating the wish to repay the kindness of all mother sentient beings. Ask yourself, "Am I able to repay their kindness? I have met the Dharma, I have met perfect teachers, I have met the path, and I have all the right circumstances to practise.
Therefore I must do as much as I possibly can to liberate them from their suffering and to bring them the happiness that they wish for.
I must do this in order to repay their kindness. But the most important way of helping is by completely relieving all sentient beings of all their sufferings and giving them all the happiness that they could wish for. You should bring this thought to your mind again and again. Affectionate Love The next step, affectionate love, is the kind of love that a mother feels when looking at her only child.
When a mother looks at her child, he appears to her in a very beautiful way, and she feels great love for him. Here, you generate this same kind of affectionate love towards all sentient beings, perceiving all beings in a beautiful, glowing way.
Actually, if you generated to previous step of recognising all sentient beings as your mother, recognising their kindness and wishing to repay their kindness, then you won't need extra effort or extra thought in order to develop affectionate love. It will arise spontaneously, due to the force of the preceding realisations.
When you meditate on affectionate love, you also need to reflect on the fact that all sentient beings, although wishing to be happy, are completely devoid of happiness, especially pure, uncontaminated happiness. By meditating in this way, you generate the strong wish that all sentient beings posess happiness and its causes, and that they actually abide in happiness.
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On top of that, you should also generate the wish that you yourself will make that happen. From the depths of your heart, request your lama to grant you blessings to be able to do this. Great Compassion The next step is great compassion. This is one of the special characteristics of the Buddha's teachings, and Lama Tsongkhapa in particular placed a great deal of emphasis on it as a very special cause that gives rise to very special effects.
Also, the great Chandrakirti, in the introduction to his Entering the Middle Way, pays homage to great compassion, saying that it is extremely important at the beginning, in the middle and at the end. At the beginning, it is the seed which enables you to enter the Mahayana path. In the middle, while you are engaging in the bodhisattva's practice of the six perfections, it is the very soul of your practice. At the end it causes the result, Buddhahood, to ripen and makes possible all the Buddha's wonderful deeds for the benefit of sentient beings.
Therefore, great compassion is praised as being extremely important at the beginning, in the middle and at the end. It is said that in the beginning, in order to develop great compassion, it is very beneficial to observe and reflect on the way a butcher slaughters an animal—cutting the throat, ripping out its insides, pulling off its skin. Using this as an example is an easy and powerful way to meditate on great compassion.
Here in Singapore,there is a market where we go to buy animals to liberate. It would be extremely beneficial to go there and observe the situation, reflecting both on the animals which are being slaughtered and those who are slaughtering them. Once you have started to generate great compassion, then you reflect on the same meditations that you used while training your mind in the small scope section of the lam-rim, by thinking in detail about the sufferings of the three lower realms, the hells and so forth.
What is the measure or sign of having generated great compassion in your mind? It is that you feel towards all sentient beings the same wish for them to be free of suffering that a mother would feel for her only child.
When a mother sees her child going through intense suffering, she feels an unbearable wish for the child to be completely free from this suffering. Feeling this same strong wish towards each and every sentient beings is the sign that you have generated great cmpassion.
The Extraordinary Intention The next step is the extraordinary intention. This is when you have the feeling that you yourself, alone, have the responsibility of eliminating all the sufferings of all sentient beings.