Though a person may be neither pure of body nor pure of mind, Bodhi Mind is pure Mind.
Blessed to have heard the Four Noble Truths and read of them, the dedicated practitioner may practise the Easy Path to help others become pure of mind.
To a Nembutsu practitioner she may chant the Nembutsu and give offering to Amida Buddha. To a Christian, he may bear witness to God's mercy yet help all regardless of creed or faith. To a Jew, he may help reveal the inner meaning of being God's chosen. To a Muslim, he peacefully submits to Allah as Rabi'a did.
Yet the Buddhist does not preach of the Buddha, for the spiritual seed of compassion is common to all faiths which are consistently non-violent yet truthful.
For, just as a lotus grows in the muck and mire of a pond, so too may the follower of the Buddhadharma grow in faith.
Indeed, even imperfect people may turn about and be embraced by Amida Buddha's mercy.
2 comments:
Try as I might, I cannot be perfect.
That each of us may become pure of heart and pure of mind, it helps not to think we are pure of heart or pure of mind.
Indeed, it is impossible to act perfectly or purely.
Rather, when you act just as you are, without thought of praise or reward, you are walking that path of the Bodhi Mind.
Only those of us who can see with our hearts see only good intentions of others.
To a Buddhist, Bodhi Mind is awakened Mind, through meditation for the self-powered path of sages (Zen) or through the easy path of Nembutsu.
For other religions, Bodhi mind is also known as the open heart, the heart of joy and laughter, the pure mind, being at one with God, atonement.
Just reciting the Nembutsu isn't adequate - since anyone can chant those seven sacred syllables without understanding the importance of their meaning.
Just chanting, just knowing these words is not enough. With thorough study of the sutras, the devotee is only able to use his intellect. With chanting, the devotee is only able to use her voice.
Yet the study of the sutras and chanting should be followed through with careful contemplation of the sutras and mindful action (metta, the act of giving; dhyana, the act of meditation and reflection; and other acts of loving-kindness).
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