afterlife

My name is honorable. I would like to say a few words without exaggerating.
It's a bit of science, but the answer to my knowledge is, “There are future generations of Buddhist ideas.”

It tells about the six mentors (Rokushi Gaidō) whom the Buddha met before he attained enlightenment. This does not have the historical meaning of the Buddha; it is meant to convey that Buddhism is far from the teachings of the six people.

One of those six people, called “Aki Tachisha Kinbura,” explained that the 4 elements of earth, water, fire, and wind are all. In short, a materialistic theory that only what exists in this world is everything. There is no past or future world. No matter what happens in this world, lives just disappear anyway. Therefore, it was also a hedonism to live happily in the present.

The Buddha denies this as an outward path.
It also denies the existence of souls.

In short, the idea that unconscious things are reincarnated.
There is good luck involved in that.

However, we cannot see what the afterlife will look like, nor can we see the world of the past.
Rather than looking at such things, I strongly recommend practicing now.

that's because no one actually passed away and came back. I don't understand.
The practice as a Buddhist has nothing to do with what happened after death. Let's live every day with care.

The Buddha's “Parable of the Poisonous Arrow” is famous for that question. Let's look into it.

Also, the idea that there is current happiness/unhappiness due to a “previous life” fosters discrimination. Please be careful.

Mr. Hayato Denpoji

This is Kawaguchi Hidetoshi. This is a humble answer to the question.

In Buddhism, let me introduce a few arguments (inferences) to logically prove reincarnation using dialectics.

Everything about the mind is connected to the mind of the next moment, like the present mind, for example. (inevitability)

Your heart when you die doesn't change your mind. (attributes)

(Therefore, the heart at the time of death is connected to the next moment, that is, the heart at the beginning of the next life.) (conclusion)

・・

The mind (of each moment) arises from another mind (of the moment) that preceded it. Just like the mind in the present moment, for example. (inevitability)

The heart at the moment of birth does not change the mind. (attributes)

(Therefore, the heart of birth arises from the heart of a previous life.) (conclusion)

See Argumentation... “Words of Logic” (translated by Morksha Karagupta Daishi, Mr. Yuichi Kajiyama) Chuko Bunko p126-127

・・

My present mind stems from my mind a moment ago. Without that mind from a moment ago, the heart we have today would not be possible. From there, if there is no heart in a previous life, a heart in this life will not arise; in other words, if there is a heart in this world, that heart will also pass through to the heart of the next life.

From here, it can be deduced that hearts and mental inheritances that survive after death are possible.

These “words of logic” are interspersed with quite important perspectives in learning Buddhist logic and epistemology. By all means, we only handle old books, but I hope you can buy them as research books and use them as a reference.

Kawaguchi Hidetoshi Gassho

Speaking of Rokushigaido, the Buddha certainly denies Ajita's materialism, but at the same time, he also denies Pakda Katchayana's theory of immortality of spirits.

Pak Da argued that “this world is made up of the seven elements earth, water, fire, wind, suffering, pleasure, and soul.” The Buddha refuted this by saying “the four elements of earth, water, fire, and wind (in Buddhism, sky is sometimes added to this).”
And on top of that, I told my apprentice, “Ananda, if I say there's no afterlife, it would be the same outrage as Azita. If I had to say that there will be an afterlife, it would be the same undecided path as Pakuda. I'm neither. It's the Middle Way.” It has been clearly declared.
This centrist theory is a super important word that Buddhists must definitely hold down. The momentum is enough to get started and pass the very first test.

So what is Nakamichi? It's not just a matter of taking time out. The Buddha threw away the dualism itself of having or not, and explained that we should seek peace of mind from a completely different perspective called the “lucky theory.”
The ideas of every sect are divided into forms that paraphrase this lucky theory with unique expressions and incorporate it into ascetic practices corresponding to each symptom.

In fact, the Buddha said to his disciples who became a monk, “Do this ascetic practice without thinking about the afterlife!” They scolded them, but at the same time, to the general public, they said, “Live honestly. Then you'll have an easier time in the next life.” I'm preaching it a lot.
The two seem to contradict each other at first glance, but in fact, they are connected by “live honestly” = “practice.” You can read each monk's attitude towards Buddhism by taking it with a message asking them to live honestly here or with a message saying the next life.

Going back to the story, the Buddha did not speak from his own point of view like this, but his stance of explaining flexibly according to the other person's point of view is called counterfactual theory or medicine for sickness. Rather than saying that lies were convenient, that attitude itself is a form of selfless practice, and it is a form of practicing luck theory.

If you want to think about how to live a life that is so difficult that you want to die, listen to the monk's puja from even a little while before it becomes possible, and if possible, learn the idea of luck with feeling (it's hard to go away even if you study the logic of the lucky theory itself), and adjust your constitution so that you don't accumulate suffering.