Dear B
The Buddhist Sutras state that at the point of enlightenmet realisation - all karmic activity ceases and all gods-goddesses are understood to be non-existent. Indeed, the only karma left is the lifespan of the current human-body - which must be lived-out - but with any potential (debilitating) effects greatly diminished through the - volitionl capacity of subject-object attachment - being transcended. Of course, this matter is complicated by the Bodhisattva principle which states that an appropriate 'deluded thought' is produced at the point of physical death so as to initiate yet another bodily existence (through force of habit) - which is selflessly used to help all other life-forms - whatever they may be (human, animal, environment and alien, etc). Pali scholars suggest this Mahayana teaching is 'nonsense' - whilst Mahayanists consider it natural and inevitable - take your pick. However, when an existence is completely 'finished' (as with Buddha and Master Xu Yun) - the individual concerned enters 'parinrivana' and that is very much that. Remember, the gong-an (koan) literature contain a wealth of wisdom regarding these matters. When enlightened Masters are asked what they have been practicing of late - they often reply 'not even the four noble truths.' Why practice an expedient teaching when one's mind (and body) exists in a permanent state of integration with the ultimate position (i.e. the 'empty mind ground')?
The Buddhist Sutras state that at the point of enlightenmet realisation - all karmic activity ceases and all gods-goddesses are understood to be non-existent. Indeed, the only karma left is the lifespan of the current human-body - which must be lived-out - but with any potential (debilitating) effects greatly diminished through the - volitionl capacity of subject-object attachment - being transcended. Of course, this matter is complicated by the Bodhisattva principle which states that an appropriate 'deluded thought' is produced at the point of physical death so as to initiate yet another bodily existence (through force of habit) - which is selflessly used to help all other life-forms - whatever they may be (human, animal, environment and alien, etc). Pali scholars suggest this Mahayana teaching is 'nonsense' - whilst Mahayanists consider it natural and inevitable - take your pick. However, when an existence is completely 'finished' (as with Buddha and Master Xu Yun) - the individual concerned enters 'parinrivana' and that is very much that. Remember, the gong-an (koan) literature contain a wealth of wisdom regarding these matters. When enlightened Masters are asked what they have been practicing of late - they often reply 'not even the four noble truths.' Why practice an expedient teaching when one's mind (and body) exists in a permanent state of integration with the ultimate position (i.e. the 'empty mind ground')?
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