Indirect Karma Quotes

​I observed that this happens quite often. Other people in your old environment try to pull you down energetically when they realize that now you are vibrating on a different frequency. And we actually do have a different frequency when we chant daimoku, as we shall see later on. ​Sometimes people in your environment feel threatened by this because it indirectly challenges them to change. Sometimes you become a mirror for their own frustration and their mental poisons. Some people will go away if they cannot keep pace with your change. Instead, new friendships are being made that better fit your new vibration.

2. The Doctrine of the Hinayanists. This doctrine tells us that (both) the body, that is formed of matter, and the mind, that thinks and reflects, continually exist from eternity to eternity, being destroyed and recreated by means of direct or indirect causes, just as the water of a river glides continually, or the flame of a lamp keeps burning constantly. Mind and body unite themselves temporarily, and seem to be one and changeless. The common people, ignorant of all this, are attached to (the two combined) as being Atman.[FN#337] [FN#337] Atman means ego, or self, on which individuality is based. For the sake of this Atman, which they hold to be the most precious thing (in the world), they are subject to the Three Poisons Of lust,[FN#338] anger,[FN#339] and folly,[FN#340] which (in their turn) give impulse to the will and bring forth Karma of all kinds through speech and action. Karma being thus produced, no one can evade its effects. Consequently all must be born[FN#341] in the Five States of Existence either to suffer pain or to enjoy pleasure; some are born in the higher places, while others in the lower of the Three Worlds.[FN#342]

Shukladhyan (internal state that renders the constant awareness of ‘I am pure Soul’) is the direct cause for moksha (liberation). Dharmadhyan (absence of adverse internal state of being that hurts the self and others) is the indirect cause for moksha. Artadhyan (adverse internal state that results in hurting the self) is a cause for a birth in animal life form (non-human). Raudradhyan (Adverse internal state of being that hurts others) is a cause for a life in hell.

Karma affects the destiny of the entire natural realm, not only that of the individual. For example, when the universe is about to come into being, a subtle wind begins to stir, and what causes it to quicken is "the indirect force of the karma of the various living beings." The water that eventually develops is prevented from dispersing because "it is maintained by the force of the karma of all living beings." This force also creates the hells and the heavens. In Buddhism, this combined karmic force is called common karma.

The Kalpa of Creation begins when a tiny wind begins to blow "through the indirect force of the karma of living beings" (who and where these living beings are is not clear). The wind circle forms, then the water circle, the golden earth layer, the soil, the four landmasses, and Mount Sumeru. The palaces and abodes reappear exactly as they were before, peopled by the rebirth in lower realms of those who had escaped to the Second Dhyāna heavens at the time of the period of dissolution. Some beings are born in the Brahmā palaces in the highest First Dhyāna heaven, some in the lower Para-nirmita-vaśavartin and Nirmāṇarati heavens and other heavens of the realm of desire, some in the Pūrvavideha, Jambudvīpa, Aparagodānīya, or Uttarakuru, and some in the lower realms—those of animals or hungry spirits, or hell. When the universe has been thus filled from top to bottom with living beings, the Kalpa of Creation ends. During this time, the human life span is "infinite.