December 31, 2005: I vaguely recall when I worked last. Over two days I talked to over 20 people, for a brief time, but it was work-related.
...I like work, but these anxiety attacks due to mild traumatic brain injury (MTBI) mitigate the stress of having to deal with people who push past me worsens the partial complex seizures.
Perhaps the psychiatric affect of having to adapt to seizures leads to the disorder. It takes time to focus and not go about my day in a daze.
I even may be beset by anxiety, or a delusion, or even tics in the muscles around my right or left eye, or the fuzzy feeling when I know I've talked out of turn in front of my roommate.
This time my mental discipline is such that I can control my mind: this fatigue will not result in emotional turmoil, or guilt, or backbiting or even the habit of self-blame and shame.
I shall be the Good Buddhist.
Even though I may have anxiety attacks, and sometimes go into my own little world temporarily under stress, I feel that little by little, more and more, I am able to both speak the truth and transcend my disability by being quiet yet direct when need be.
That's one of the ways of being a good Buddhist is about: to be quiet yet direct when called upon.
As a Buddhist I also must persevere in adversity.
Adversity is usually the emotional reaction to conflict in relationships.
There's always miscommunication in relationships — until we talk with each other, practising deep listening, and transcend the initial "talking-to", it's a given.
Yet it makes sense to practise deep listening always.
What is deep listening? It's when I stop listening with my ears and thinking with my head, which tries to stay one step ahead of my friends, and start listening with compassion for the person speaking to me.
This is known literally as "listening attentively" and is figuratively called "listening with my heart".
When I listen with my heart, deep listening is the result.
Instead of a quick response to what a friend has told me, when I think I may have misunderstood I listen and ask for clarification.
Later when the circumstances call for it, I may give feedback to the friend which shows a lot of constructive thinking I have done about what he or she has told me.
Feedback occurs when the friend has made it clear in the conversation that he or she values my careful, deliberate yet thoughtful response.
Thus, goodness with respect to being a Buddhist can be defined as being caring and kind, gentle, sensitive to other people's needs yet knowing one's own limits.
In the Serenity Prayer, I know of the concept of limits: serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.
Limits imply being human, prone to error. This is why the prayer begins with "God grant me", which implies the limits of human action.
"Yes, but you are a Buddhist. What's up with a commentary on the Serenity Prayer?"
As a Buddhist, I am aware that human limitations are a given. So I am using the Prayer as an example of how to accept the human condition as-is, to relieve the suffering that arises.
However, I know that it is the direct action of meditation which grants me serenity.
As a result of a calm and sober mindset, I am able to practise acceptance of things I cannot change: for example, the emotional and physical scars of illness or injury.
In accepting those scars, I am able to develop strategies which encourage me to change the things I can: how I treat those scars i.e. to heal them through patience and the growing ability to forgive and forget wrongs.
Indeed, Buddha Remembrance through recitation of the Nembutsu aids in peace of mind, adaptation (changing the things I can), and wisdom (to know the difference).
For the discriminating mind is wise when moderated by love.
I find no use in trying to stay one step ahead of other people.
My plan is to get to the point where I am in synch with people.
Update:
March 5, 2013: In the past seven years, I have matured to the point where nothing truly bothers me. It becomes easy to adapt to change, and the fears which brought out anxiety are less frequent.
Even when things go wrong, they don't stay that way for long. I've returned to my Buddhist roots, meditate daily, practice breathe meditation occasionally, and Buddha Recitation. Nothing truly bothers me.
A Buddhist is a sentient being, and consequently, the "good Buddhist" is the ideal. For nobody's perfect.
However, my imperfections are many yet I aim for acting nonjudgmental towards all sentient being, acting conscientious in all my affairs and being diligent both at work and at home.
Originally posted: December 31, 205 1807H
Update posted: March 5, 2013 1118H
20051231
On experiences of a physical or spiritual nature
On experiences of a physical or spiritual nature:
“...Anything we experience as being in us, and which we see can also exist in wholly inanimate bodies, must be attributed only to our body. On the other hand, anything in us which we cannot conceive in any way as capable of belonging to a body must be attributed to our soul. Thus, because we have no conception of the body as thinking in any way at all, we have reason to believe that every kind of thought present in us belongs to the soul. And since we do not doubt that there are inanimate bodies which can move in as many different ways as our bodies, if not more, and which have as much heat or more […], we must believe that all the heat and all the movements present in us, in so far as they do not depend on thought, belong solely to the body” (AT XI:329, CSM I:329).
Regarding the necessity of the recognition that the physical body and the phenomena/noumena that is the mind co-exists with the spiritual essence (the soul):
"We need to recognize that the soul is really joined to the whole body, and that we cannot properly say that it exists in any one part of the body to the exclusion of the others. For the body is a unity which is in a sense indivisible because of the arrangement of its organs, these being so related to one another that the removal of any one of them renders the whole body defective. And the soul is of such a nature that it has no relation to extension, or to the dimensions or other properties of the matter of which the body is composed: it is related solely to the whole assemblage of the body's organs. This is obvious from our inability to conceive of a half or a third of a soul, or of the extension which a soul occupies. Nor does the soul become any smaller if we cut off some part of the body, but it becomes completely separate from the body when we break up the assemblage of the body's organs” (AT XI:351, CSM I:339)
Despite the immateriality of the soul, because the mind creates it, it exists.
Descartes' error here is that by the time he wrote The Passions of the Soul, Europe had rediscovered much of the Latin and Greek philosophers' theories regarding the soul.
As well, priestly kingdoms run by Jews influenced by the Essene may have been conquered by Roman armies so as to ensure Pax Romana.
Indeed, a Greek philosopher named Plato first wrote of the soul, and it was incorporated in Christian ideology due to the Greco-Roman influence on Jewish thought , first with Alexander the Great's conquest of Asia Minor and the Middle East, and later with the establishment of Pax Romana, the schism into West and East Roman Empires with Rome and Constantinople circa 325 CE.
Thus, by the time the Dark Ages fell over Europe circa 500 CE, the widespread chaos due to plagues and bands both of marauding invaders and local hooligans, the dynamics of civilization and religion almost came to a standstill.
Yet the pagan idea of the soul was later incorporated after Peter's later mission to introduce the Christ to Gentiles (non-Jews) due to the violent martyrdom (death by stoning) suffered by early Christians by Jews.
So, the soul of which Descartes speaks was inculcated from birth by the Catholic Church, after 500 years of earnest monks illuminating the Bible...
“...Anything we experience as being in us, and which we see can also exist in wholly inanimate bodies, must be attributed only to our body. On the other hand, anything in us which we cannot conceive in any way as capable of belonging to a body must be attributed to our soul. Thus, because we have no conception of the body as thinking in any way at all, we have reason to believe that every kind of thought present in us belongs to the soul. And since we do not doubt that there are inanimate bodies which can move in as many different ways as our bodies, if not more, and which have as much heat or more […], we must believe that all the heat and all the movements present in us, in so far as they do not depend on thought, belong solely to the body” (AT XI:329, CSM I:329).
Regarding the necessity of the recognition that the physical body and the phenomena/noumena that is the mind co-exists with the spiritual essence (the soul):
"We need to recognize that the soul is really joined to the whole body, and that we cannot properly say that it exists in any one part of the body to the exclusion of the others. For the body is a unity which is in a sense indivisible because of the arrangement of its organs, these being so related to one another that the removal of any one of them renders the whole body defective. And the soul is of such a nature that it has no relation to extension, or to the dimensions or other properties of the matter of which the body is composed: it is related solely to the whole assemblage of the body's organs. This is obvious from our inability to conceive of a half or a third of a soul, or of the extension which a soul occupies. Nor does the soul become any smaller if we cut off some part of the body, but it becomes completely separate from the body when we break up the assemblage of the body's organs” (AT XI:351, CSM I:339)
Despite the immateriality of the soul, because the mind creates it, it exists.
Descartes' error here is that by the time he wrote The Passions of the Soul, Europe had rediscovered much of the Latin and Greek philosophers' theories regarding the soul.
As well, priestly kingdoms run by Jews influenced by the Essene may have been conquered by Roman armies so as to ensure Pax Romana.
Indeed, a Greek philosopher named Plato first wrote of the soul, and it was incorporated in Christian ideology due to the Greco-Roman influence on Jewish thought , first with Alexander the Great's conquest of Asia Minor and the Middle East, and later with the establishment of Pax Romana, the schism into West and East Roman Empires with Rome and Constantinople circa 325 CE.
Thus, by the time the Dark Ages fell over Europe circa 500 CE, the widespread chaos due to plagues and bands both of marauding invaders and local hooligans, the dynamics of civilization and religion almost came to a standstill.
Yet the pagan idea of the soul was later incorporated after Peter's later mission to introduce the Christ to Gentiles (non-Jews) due to the violent martyrdom (death by stoning) suffered by early Christians by Jews.
So, the soul of which Descartes speaks was inculcated from birth by the Catholic Church, after 500 years of earnest monks illuminating the Bible...
20051228
To guard your home by mysterious ceremonies is not enough, you must guard it by good deeds. With good deeds you should turn to your parents in the east, your teachers in the south, your wife and children in the west and your friends in the north. Above you, worship the spirit, and below you, honor all that serve you.
-Majjhima Nikaya
-Majjhima Nikaya
Transcending Concern for the World Beyond
The person who tells a lie,
who transgresses in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.
-Dhammapada, 176, translated by Thanissaro Bhikkhu
The footnote on Verse 176 refers to "the principle of truthfulness." It also points to another verse in Iti 1:25 which further amplifies the above quote:
This was said by the Blessed One, said by the Arahant, so I have heard: "For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."
The person who lies,
who transgress in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.
Indeed, sincerity helps the truthteller, more than it does the liar.
For it is the depth of one's sincerity that determines the truth.
Reference:
Dhammapada 176: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/dhp-13-tb0.html
Footnote for Dhammapada 176: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/index.html#n176
Iti 1:25: http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/iti1.html#iti-025
who transgresses in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.
-Dhammapada, 176, translated by Thanissaro Bhikkhu
The footnote on Verse 176 refers to "the principle of truthfulness." It also points to another verse in Iti 1:25 which further amplifies the above quote:
This was said by the Blessed One, said by the Arahant, so I have heard: "For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."
The person who lies,
who transgress in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.
Indeed, sincerity helps the truthteller, more than it does the liar.
For it is the depth of one's sincerity that determines the truth.
Reference:
Dhammapada 176: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/dhp-13-tb0.html
Footnote for Dhammapada 176: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/index.html#n176
Iti 1:25: http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/iti1.html#iti-025
Remember the Buddha (poem)
When forgotten are
these imaginary fears,
this fool forgets self,
remembering the Buddha —
Namu Amida Butsu!
these imaginary fears,
this fool forgets self,
remembering the Buddha —
Namu Amida Butsu!
20051226
Adopt the Middle Way
Take heed that when effort is too strenuous it leads to strain and when too slack to laziness. So make a firm determination that you will adopt the middle way, not allowing yourself to struggle or to slacken, but recognizing that faith, energy, mindfulness, concentration, and wisdom are the fruits of a calm and equable way.
-Theragatha
-Theragatha
If There's No Wound...
If there's no wound on the hand,
that hand can hold poison.
Poison won't penetrate
where there's no wound.
There's no evil
for those who don't do it.
-Dhammapada, 9, translated by Thanissaro Bhikkhu
Comment:
This quote is from Verse 124 of the Dhammapada in the 9th set of verses also know as Papavagga.
In context, let's look at Verse 123:
123
Like a merchant with a small
but well-laden caravan
— a dangerous road,
like a person who loves life
— a poison,
one should avoid
— evil deeds.
Thus, the instruction is clear: avoid evil deeds.
Instead, practise good deeds.
For there is good fortune awaiting people who do good to other sentient beings.
that hand can hold poison.
Poison won't penetrate
where there's no wound.
There's no evil
for those who don't do it.
-Dhammapada, 9, translated by Thanissaro Bhikkhu
Comment:
This quote is from Verse 124 of the Dhammapada in the 9th set of verses also know as Papavagga.
In context, let's look at Verse 123:
123
Like a merchant with a small
but well-laden caravan
— a dangerous road,
like a person who loves life
— a poison,
one should avoid
— evil deeds.
Thus, the instruction is clear: avoid evil deeds.
Instead, practise good deeds.
For there is good fortune awaiting people who do good to other sentient beings.
Thoughts on the Pure Land
To wax long about Emptiness, I would have to abandon the Pure Land Way.
Since Nembutsu is the Buddha Amida calling, why would I want to spout flowery words about Emptiness?
Since Nembutsu is also the Buddha-dharma of Amida, why would I want to distract myself by musing endlessly about Emptiness?
For the Pure Land devotee's goal is not only to prepare himself for the Pure Land after death; it also is to affirm faith in Amida's Primal Vow.
In establishing faith in the Primal Vow, I have come to realize that the Pure Land of Bliss may exist both as a state of mind and as a spiritual place in my heart.
(Yet both the heart and the mind are as one in spirit. Hence, the heart and mind become one as the heart-mind.)
Since Nembutsu is the Buddha Amida calling, why would I want to spout flowery words about Emptiness?
Since Nembutsu is also the Buddha-dharma of Amida, why would I want to distract myself by musing endlessly about Emptiness?
For the Pure Land devotee's goal is not only to prepare himself for the Pure Land after death; it also is to affirm faith in Amida's Primal Vow.
In establishing faith in the Primal Vow, I have come to realize that the Pure Land of Bliss may exist both as a state of mind and as a spiritual place in my heart.
(Yet both the heart and the mind are as one in spirit. Hence, the heart and mind become one as the heart-mind.)
20051224
The Primal Vow of Amida is for Myself Alone
In everyday life whenever we experience our human limitation in outbursts of anger, jealousy, hatred, lust and fear, it is the Buddha Dharma that reveals their true reality to us, making them transparent and showing us the unlimited life that flows below them. When this experience is verbalized, the spontaneous saying of Namu-amida-butsu occurs. The awakening to the limited self (namu) is made possible by the working of unlimited life and light (amida-butsu). Shinran expresses this in a deeply personal way: "When I ponder on the Primal Vow of Amida, established through five kalpas of profound thought, I realize that it is for myself, Shinran, alone" (Tannisho Epilogue). Here Shinran is not speaking as an unreflecting, egocentric being but is affirming the single one, irreplaceable and unique, who lives interrelated and interconnected with all beings. As such, each self is affirmed as manifesting ultimate significance and worth. -- How to Read the Tannisho
Comment:
Though I may be a selfish person, challenged both physically and mentally, what Shinran writes is how I feel too about the Primal Vow.
Thus the title of this entry reflects the True Self, which is described as "the single one, irreplaceable and unique, who lives interrelated and interconnected with all beings."
Thus, through deep meditation and reflection I realize that the Primal Vow was made to benefit each devotee, especially those who have regretted committing the five offenses and slandering the right dharma.
Namu Amida Butsu
Background
'Primal Vow [hongan]
The working of Amida Buddha (dharma-body as compassionate means) issuing forth as the profound desire, wish, or prayer from the deepest source of life itself, dharma-body as suchness, to free all beings from the weight of karmic evil in the ocean of birth-and-death. It is taught in the Larger Sutra, the Chinese translation ascribed to Samghavarman (Kosogai) of the Wu Dynasty (A.D.252), as the Forty-eight Vows of Amida, the most important being the Eighteenth Vow. The Sanskrit original, purva-pranidhana, implies that the Primal Vow, as the manifestation in time, from ten kalpas ago, of that which is timeless, existed prior to (purva) the earliest being, and that it is the basis and foundation of each being, leading it to its self-awareness from the bottomless depths of life..."' - The Collected Works of Shinran: Reading Tools
Bodhisattva Dharmakara made 48 vows of which the 18th is known as the Primal Vow.
The Eighteenth Vow
If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.
Links:
How to Read the Tannisho: http://www.livingdharma.org/Tannisho/TannishoHowToRead.html
Dharmakara's 48 Vows: http://www.onmarkproductions.com/html/48-bosatsu-vows.shtml
Primal Vow:
http://en.wikipedia.org/wiki/Jodo_Shinshu#Doctrine
Collected Works of Shinran: Reading Tools: http://www.shinranworks.com/readingtools/index.htm
Comment:
Though I may be a selfish person, challenged both physically and mentally, what Shinran writes is how I feel too about the Primal Vow.
Thus the title of this entry reflects the True Self, which is described as "the single one, irreplaceable and unique, who lives interrelated and interconnected with all beings."
Thus, through deep meditation and reflection I realize that the Primal Vow was made to benefit each devotee, especially those who have regretted committing the five offenses and slandering the right dharma.
Namu Amida Butsu
Background
'Primal Vow [hongan]
The working of Amida Buddha (dharma-body as compassionate means) issuing forth as the profound desire, wish, or prayer from the deepest source of life itself, dharma-body as suchness, to free all beings from the weight of karmic evil in the ocean of birth-and-death. It is taught in the Larger Sutra, the Chinese translation ascribed to Samghavarman (Kosogai) of the Wu Dynasty (A.D.252), as the Forty-eight Vows of Amida, the most important being the Eighteenth Vow. The Sanskrit original, purva-pranidhana, implies that the Primal Vow, as the manifestation in time, from ten kalpas ago, of that which is timeless, existed prior to (purva) the earliest being, and that it is the basis and foundation of each being, leading it to its self-awareness from the bottomless depths of life..."' - The Collected Works of Shinran: Reading Tools
Bodhisattva Dharmakara made 48 vows of which the 18th is known as the Primal Vow.
The Eighteenth Vow
If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.
Links:
How to Read the Tannisho: http://www.livingdharma.org/Tannisho/TannishoHowToRead.html
Dharmakara's 48 Vows: http://www.onmarkproductions.com/html/48-bosatsu-vows.shtml
Primal Vow:
http://en.wikipedia.org/wiki/Jodo_Shinshu#Doctrine
Collected Works of Shinran: Reading Tools: http://www.shinranworks.com/readingtools/index.htm
20051223
Balance (Poem)
"I am"
is the pivot
between good and evil.
Take care
in placing
the pivot too close
to either end
lest one to touch
the earth while the other
lays high in the sky.
Remove the pivot,
and good and evil
may lay flat upon the earth
so that one no longer
needs to do
a balancing act
between good and evil.
is the pivot
between good and evil.
Take care
in placing
the pivot too close
to either end
lest one to touch
the earth while the other
lays high in the sky.
Remove the pivot,
and good and evil
may lay flat upon the earth
so that one no longer
needs to do
a balancing act
between good and evil.
Amida Calls the Bonbu (Poem)
I hear Amida calling me but I don't listen to him.
Why should Amida listen to me when I need help?
Yet he always helps me without asking if I need it.
I have neither wisdom nor compassion to call my own; it is Amida's.
With his wisdom and compassion I see clearly who is Amida's own child
even though they have not heard him calling to them.
Amida helps me through all people, good and evil.
He helps me see that no one can truly harm us
unless we provoke them through our actions.
I do not doubt Amida for a moment.
His words I hear in my mind,
yet my own words come off my tongue.
This old fool that I am, willful and selfish,
regrets his actions that result in evil karma
yet rejoices in good karma.
I affirm that Amida's Vow is the root
of the Nembutsu I utter thankfully,
yet am silent before Him.
Good and evil make no difference to a fool;
to a wise person, only the greatest good remains.
The foolish person follows karma blindly.
Thus I follow my blind passions,
and am happy while doing good
and regretful while doing evil.
If a wise Shin follower may enter the Pure Land,
then so too may a fool who hears Tathagata calling
and follows His voice to the Dharma.
Sensei asks "Who is going to the Pure Land?"
Without hesitation my hand goes up.
Sensei then asks "Who is going to Hell?"
Without hesitation my hand goes up.
I have no doubt where I am going,
for I am following Shinran,
who is following Honen to the Pure Land,
straight to Hell.
Why should Amida listen to me when I need help?
Yet he always helps me without asking if I need it.
I have neither wisdom nor compassion to call my own; it is Amida's.
With his wisdom and compassion I see clearly who is Amida's own child
even though they have not heard him calling to them.
Amida helps me through all people, good and evil.
He helps me see that no one can truly harm us
unless we provoke them through our actions.
I do not doubt Amida for a moment.
His words I hear in my mind,
yet my own words come off my tongue.
This old fool that I am, willful and selfish,
regrets his actions that result in evil karma
yet rejoices in good karma.
I affirm that Amida's Vow is the root
of the Nembutsu I utter thankfully,
yet am silent before Him.
Good and evil make no difference to a fool;
to a wise person, only the greatest good remains.
The foolish person follows karma blindly.
Thus I follow my blind passions,
and am happy while doing good
and regretful while doing evil.
If a wise Shin follower may enter the Pure Land,
then so too may a fool who hears Tathagata calling
and follows His voice to the Dharma.
Sensei asks "Who is going to the Pure Land?"
Without hesitation my hand goes up.
Sensei then asks "Who is going to Hell?"
Without hesitation my hand goes up.
I have no doubt where I am going,
for I am following Shinran,
who is following Honen to the Pure Land,
straight to Hell.
20051222
Mind, Mentality and Consciousness
Just as a monkey roaming through the forest grabs hold of one branch, lets that go and grabs another, then lets go and grabs still another, so too that which is called "mind" and "mentality" and "consciousness" arises as one thing and ceases as another by day and by night.
-Buddha, "The Connected Discourses of the Buddha"
Here's the quote in context of the source:
So here is the original translation by Master Thanissaro: http://www.accesstoinsight.org/canon/sutta/samyutta/sn-12-061-tb0.html
"Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what's called 'mind,' 'intellect,' or 'consciousness' by day and by night arises as one thing and ceases as another."
Commentary:
The purpose of this quote is to show that "mind", "mentality" or "intellect", and "consciousness" are just conventional objects.
They are temporary objects of thought, and do not exist outside of the context of worldliness.
Thus, the sutra from which this quote is taken describes the nature of consciousness and the mind.
-Buddha, "The Connected Discourses of the Buddha"
Here's the quote in context of the source:
So here is the original translation by Master Thanissaro: http://www.accesstoinsight.org/canon/sutta/samyutta/sn-12-061-tb0.html
"Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what's called 'mind,' 'intellect,' or 'consciousness' by day and by night arises as one thing and ceases as another."
Commentary:
The purpose of this quote is to show that "mind", "mentality" or "intellect", and "consciousness" are just conventional objects.
They are temporary objects of thought, and do not exist outside of the context of worldliness.
Thus, the sutra from which this quote is taken describes the nature of consciousness and the mind.
20051221
All Oyasama Has: Haiku
All Oyasama
has is this old fool --
it is quite enough.
Namu Amida Butsu!
Namu Amida Butsu!
Reference:
Oyasama: http://www.buddhistinformation.com/pureland/amidas_work.htm
Nembutsu ... as a form of gratitude: http://en.wikipedia.org/wiki/Shinran
has is this old fool --
it is quite enough.
Namu Amida Butsu!
Namu Amida Butsu!
Reference:
Oyasama: http://www.buddhistinformation.com/pureland/amidas_work.htm
Nembutsu ... as a form of gratitude: http://en.wikipedia.org/wiki/Shinran
20051220
True Dharma, Buddha Nature, True Mind, Self Nature
For a person of unsteady mind,
Not knowing true Dhamma,
Serenity
Set adrift:
Discernment doesn't grow full.
For a person of unsoddened mind,
Unassaulted awareness,
Abandoning merit & evil,
Wakeful,
There is no danger
No fear.
-Dhammapada, 3, translation by Thanissaro Bhikku.
Commentary: this quote is from verses 38 and 39 in Chapter 3 of the Dhammapada.
Chapter 3 is entitled The Mind, and gives the disciple instructions about the mind.
The footnote for verse 39 reveals that a soddened mind is soaked by the rain of passion.
For, just as our clothes are soaked in the rain, so too is the mind by passion.
Of course, a light rainfall will barely soak me; but a rainstorm would drench me.
Likewise, a storm of passion would harm me greatly, disturbing my mind, leaving me distracted, lost, confused, motivated by fear and prone to anger.
Thus, passion itself is harmless in moderation. Too much of it or too little of it will lead to
psychic illness.
As well, "true Dharma" is subtly realized as Buddha Nature where the realm of truth, being that of phenomenon and noumenon, is also known as Dharmakaya.
When the disciple always views Self Nature as Buddha Nature, the True Mind is bathed in the realization of the true Dharma path, the Middle Way.
Reference:
Footnote to Dhammapada Verse 39: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/index.html#n39
Not knowing true Dhamma,
Serenity
Set adrift:
Discernment doesn't grow full.
For a person of unsoddened mind,
Unassaulted awareness,
Abandoning merit & evil,
Wakeful,
There is no danger
No fear.
-Dhammapada, 3, translation by Thanissaro Bhikku.
Commentary: this quote is from verses 38 and 39 in Chapter 3 of the Dhammapada.
Chapter 3 is entitled The Mind, and gives the disciple instructions about the mind.
The footnote for verse 39 reveals that a soddened mind is soaked by the rain of passion.
For, just as our clothes are soaked in the rain, so too is the mind by passion.
Of course, a light rainfall will barely soak me; but a rainstorm would drench me.
Likewise, a storm of passion would harm me greatly, disturbing my mind, leaving me distracted, lost, confused, motivated by fear and prone to anger.
Thus, passion itself is harmless in moderation. Too much of it or too little of it will lead to
psychic illness.
As well, "true Dharma" is subtly realized as Buddha Nature where the realm of truth, being that of phenomenon and noumenon, is also known as Dharmakaya.
When the disciple always views Self Nature as Buddha Nature, the True Mind is bathed in the realization of the true Dharma path, the Middle Way.
Reference:
Footnote to Dhammapada Verse 39: http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/index.html#n39
Proof that Iran may be likened to Hell on Earth
Here's a good example of how military brass have contributed to the needless deaths of 119 people in Tehran when a C-130 airplane crashed.
In spite of the refuse of two experienced military pilots to fly the plane, an inexperienced junior airforce pilot was ordered to fly the plane.
While airborne, the pilot was prevented from landing during an emergency.
Why? Because the Iranian President Mahmoud Ahmadi-Nejad was leaving to visit Saudi Arabia on his new airplane.
When the pilot requested permission to land in the desert south of Tehran, he was ordered to circle Mehrabad airport.
Over a half hour later, the President's plane leaves and the junior airforce pilot is given permission to land.
On the way down, the plane manages to avoid hitting military housing complexes but clips a 10-story residential building causing it to crash, killing all people onboard and other people on the ground.
However, my synopsis misses all the hellish detail.
In spite of the refuse of two experienced military pilots to fly the plane, an inexperienced junior airforce pilot was ordered to fly the plane.
While airborne, the pilot was prevented from landing during an emergency.
Why? Because the Iranian President Mahmoud Ahmadi-Nejad was leaving to visit Saudi Arabia on his new airplane.
When the pilot requested permission to land in the desert south of Tehran, he was ordered to circle Mehrabad airport.
Over a half hour later, the President's plane leaves and the junior airforce pilot is given permission to land.
On the way down, the plane manages to avoid hitting military housing complexes but clips a 10-story residential building causing it to crash, killing all people onboard and other people on the ground.
However, my synopsis misses all the hellish detail.
20051219
A Meditation That Is Like Water
Develop a meditation that is like water. Doing this, you will find that the thoughts and impressions that possess you will flow away. Just as people wash away their body liquids, their sweat and spittle, pus and blood, and yet the water is not troubled or disgusted--so this water meditation will bring you peace.
-Majjhima Nikaya
-Majjhima Nikaya
What is the Point of Anger?
If those who are like wanton children
Are by nature prone to injure others,
What point is there in being angry--
Like resenting fire for its heat?
-Bodhicaryavatara
Here's another translation of the above quote:
even if it were the nature of the childish
to cause harm to other beings,
it would still be incorrect to be angry with them.
for this would be like begrudging fire for having the nature to burn. -- Chapter 6, verse 39.
Background:
Nine chapters of the Bodhicaryavatara was written by Acharya Shantideva in the 6th Century, with the tenth chapter added by his namesake Shantideva two centuries later.
In response to lawlessness and repeated foreign invasion by Turks, the latter Shantideva went on to found a Buddhist kingdom in southeastern Bangladesh which lasted four generations.
The Bodhicaryavatara was translated into Tibetan, and served as an important guide to Buddhist practice within the Vajrayana tradition in Tibet.
This work details the discipline, both moral and spiritual, which a monk dedicated to becoming a bodhisattva must undertake.
Commentary:
It is pointless to be angry with childish people who hurt other people, whether through word or deed. Indeed, the wise person works on controlling her mind so that neither anger nor fear gets the better of her.
Reference:
Buddhist Studies: Bodhicaryavatara: http://www.buddhanet.net/e-learning/dharmadata/fdd59.htm
Introduction to the Bodhicaryavatara: http://www.kagyu-asia.com/t_bodhicaryavatara.html
Bodhicaryavatara: http://metaxu.to/buddhism/texts/bodhicaryavatara.html
Shantideva: http://www.shantideva.net/
The Bodhicaryavatara: http://www.bodhicitta.net/HHDL%20Bodicaryavatara%20Teachings.htm
Are by nature prone to injure others,
What point is there in being angry--
Like resenting fire for its heat?
-Bodhicaryavatara
Here's another translation of the above quote:
even if it were the nature of the childish
to cause harm to other beings,
it would still be incorrect to be angry with them.
for this would be like begrudging fire for having the nature to burn. -- Chapter 6, verse 39.
Background:
Nine chapters of the Bodhicaryavatara was written by Acharya Shantideva in the 6th Century, with the tenth chapter added by his namesake Shantideva two centuries later.
In response to lawlessness and repeated foreign invasion by Turks, the latter Shantideva went on to found a Buddhist kingdom in southeastern Bangladesh which lasted four generations.
The Bodhicaryavatara was translated into Tibetan, and served as an important guide to Buddhist practice within the Vajrayana tradition in Tibet.
This work details the discipline, both moral and spiritual, which a monk dedicated to becoming a bodhisattva must undertake.
Commentary:
It is pointless to be angry with childish people who hurt other people, whether through word or deed. Indeed, the wise person works on controlling her mind so that neither anger nor fear gets the better of her.
Reference:
Buddhist Studies: Bodhicaryavatara: http://www.buddhanet.net/e-learning/dharmadata/fdd59.htm
Introduction to the Bodhicaryavatara: http://www.kagyu-asia.com/t_bodhicaryavatara.html
Bodhicaryavatara: http://metaxu.to/buddhism/texts/bodhicaryavatara.html
Shantideva: http://www.shantideva.net/
The Bodhicaryavatara: http://www.bodhicitta.net/HHDL%20Bodicaryavatara%20Teachings.htm
Nembutsu: Other Power as Salvation
In Japanese Pure Land Buddhism however, there is an exclusive reliance on Other-Power. Reciting the Buddha's name with faith is all that is necessary, and Other-Power practices are seen as essentially useless. A person is totally reliant on the Primal Vow of Amida Buddha; essentially, the saying of the Buddha's name arises solely from the power of Amida's vows. This causes Japanese Pure Land to be more of a salvation-based form, unlike the classical Pure Land Buddhism that originally developed in China. - Pure Land Buddhism: The Path of Serene Trust
See also Jodo Shinshu: http://en.wikipedia.org/wiki/Jodo_Shinshu
Links:
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Jodo: http://en.wikipedia.org/wiki/Jodo
For more readings commenting about the works of Shinran Shonin, founder of Jodo Shinshu, see: http://www.nembutsu.info/~indshin/readings.htm
See also Jodo Shinshu: http://en.wikipedia.org/wiki/Jodo_Shinshu
Links:
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Jodo: http://en.wikipedia.org/wiki/Jodo
For more readings commenting about the works of Shinran Shonin, founder of Jodo Shinshu, see: http://www.nembutsu.info/~indshin/readings.htm
20051216
A Sage Does Not Speak...
A sage does not speak in terms of being equal, lower or higher. Calmed and without selfishness he neither grasps nor rejects.
-Sutta Nipata
-Sutta Nipata
20051215
Working with Men and Boys to Prevent Gender-Based Violence
A comprehensive website designed to prevent gender-based violence.
Wish-Granting Gem of Moderation
All the wealth you've acquired
from beginningless time until now
has failed to fulfill all your desires.
Cultivate therefore this wish-granting gem
of moderation, O fortunate ones.
-Milarepa, "Drinking the Mountain Stream"
Commentary:
Only through moderation are your wishes truly attainable.
from beginningless time until now
has failed to fulfill all your desires.
Cultivate therefore this wish-granting gem
of moderation, O fortunate ones.
-Milarepa, "Drinking the Mountain Stream"
Commentary:
Only through moderation are your wishes truly attainable.
20051214
A Pure, Clear Confidence
Anyone who, even for a second, feels a pure, clear confidence on hearing the truth will experience immeasurable happiness. Why? Because, at that moment, that person is not caught up in the concept of a self or a living being or a life span. He is not caught up in concepts about the world, nor is he caught up in concepts about nothingness. He does not take any notice of the idea that this is a sign, or this or that is not a sign.
For if you are caught up in ideas, then you will be caught up in the self. And even if you are caught up in ideas about nothingness, you will still be caught up in the self. That's why we should not get attached to the belief that things either exist or do not exist. This is the hidden meaning when I say that my teachings are a raft to be abandoned when you see true being.
-Diamond Sutra
The above sutra is from Chapter 6 of the Diamond Sutra.
This sutra is also known as The Vajracchedika Prajnaparamita Sutra.
Here are other versions of the same quote:
Anyone who, for only a second, gives rise to a pure and clear confidence upon hearing these words of the Tathagata, the Tathagata sees and knows that person, and he or she will attain immeasurable happiness because of this understanding. Why?
"Because that kind of person is not caught up in the idea of a self, a person, a living being, or a life span. They are not caught up in the idea of a dharma or the idea of a non-dharma. They are not caught up in the notion that this is a sign and that is not a sign. Why? If you are caught up in the idea of a dharma, you are also caught up in the ideas of a self, a person, a living being, and a life span. If you are caught up in the idea that there is no dharma, you are still caught up in the ideas of a self, a person, a living being, and a life span. That is why we should not get caught up in dharmas or in the idea that dharmas do not exist. This is the hidden meaning when the Tathagata says,'Bhiksus, you should know that all of the teachings I give to you are a raft.
--The Vajracchedika Prajnaparamita Sutra
References:
The Vajracchedika Prajnaparamita Sutra:
http://www.sinc.sunysb.edu/Clubs/buddhism/sutras/diamond1.html
The Vajracchedika Prajna paramita Sutra (The Diamond Sutra):
http://www.buddhistinformation.com/diamondsutra.htm
For if you are caught up in ideas, then you will be caught up in the self. And even if you are caught up in ideas about nothingness, you will still be caught up in the self. That's why we should not get attached to the belief that things either exist or do not exist. This is the hidden meaning when I say that my teachings are a raft to be abandoned when you see true being.
-Diamond Sutra
The above sutra is from Chapter 6 of the Diamond Sutra.
This sutra is also known as The Vajracchedika Prajnaparamita Sutra.
Here are other versions of the same quote:
Anyone who, for only a second, gives rise to a pure and clear confidence upon hearing these words of the Tathagata, the Tathagata sees and knows that person, and he or she will attain immeasurable happiness because of this understanding. Why?
"Because that kind of person is not caught up in the idea of a self, a person, a living being, or a life span. They are not caught up in the idea of a dharma or the idea of a non-dharma. They are not caught up in the notion that this is a sign and that is not a sign. Why? If you are caught up in the idea of a dharma, you are also caught up in the ideas of a self, a person, a living being, and a life span. If you are caught up in the idea that there is no dharma, you are still caught up in the ideas of a self, a person, a living being, and a life span. That is why we should not get caught up in dharmas or in the idea that dharmas do not exist. This is the hidden meaning when the Tathagata says,'Bhiksus, you should know that all of the teachings I give to you are a raft.
--The Vajracchedika Prajnaparamita Sutra
References:
The Vajracchedika Prajnaparamita Sutra:
http://www.sinc.sunysb.edu/Clubs/buddhism/sutras/diamond1.html
The Vajracchedika Prajna paramita Sutra (The Diamond Sutra):
http://www.buddhistinformation.com/diamondsutra.htm
20051213
Wish for Delight
Forsaking dark practices,
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
NONZERO - THE LOGIC OF HUMAN DESTINY
Robert Wright defines "destiny" in the introduction to his book:
Any book with a subtitle as grandiose as "The Logic of Human Destiny" is bound to have some mealy-mouthed qualification somewhere along the way. We might as well get it over with.
How literally do I mean the word "destiny"? Do I mean that the exact state of the world ten or fifty or one hundred years from now is inevitable, down to the last detail? No, on two counts.
(1) I'm talking not about the world's exact, detailed state, but about its broad contours: the nature of its political and economic structures (Whither, for example, the nation-state?); the texture of individual experience (Whither freedom?); the scope of culture (Whither Mickey Mouse?); and so on.
(2) I'm not talking about something that is literally inevitable. Still, I am talking about something whose chances of transpiring are very, very high. Moreover, I'm saying that the only real alternatives to the "destiny" that I'll outline are extremely unpleasant, best avoided for all our sakes.
Some people may consider it cheating to use the word "destiny" when you mean not "inevitable" but "exceedingly likely." Would you consider it cheating to say that the destiny of a poppy seed is to become a poppy? Obviously, a given poppy seed may not become a poppy. Indeed, the destiny of some poppy seeds seems—in retrospect, at least—to have been getting baked onto a bagel. And even poppy seeds that have escaped this fate, and landed on soil, may still get eaten (though not at brunch) and thus never become flowers.
---
Thus "human destiny" means that it is exceedingly likely the future of human civilization is assured.
In spite of the recent violence around the world, be it civil unrest or war, it is transient.
What is permanent is the positive steps humanity has made to ensure our survival in the 21st century: foreign aid, humanitarian aid, and mutual co-operation between democratic nations.
Indeed, both war and civil unrest are in effect two of the many challenges which face humanity today.
Thus it is likely that with compassion and wisdom, many good people will face and overcome many challenges over the next few years.
Any book with a subtitle as grandiose as "The Logic of Human Destiny" is bound to have some mealy-mouthed qualification somewhere along the way. We might as well get it over with.
How literally do I mean the word "destiny"? Do I mean that the exact state of the world ten or fifty or one hundred years from now is inevitable, down to the last detail? No, on two counts.
(1) I'm talking not about the world's exact, detailed state, but about its broad contours: the nature of its political and economic structures (Whither, for example, the nation-state?); the texture of individual experience (Whither freedom?); the scope of culture (Whither Mickey Mouse?); and so on.
(2) I'm not talking about something that is literally inevitable. Still, I am talking about something whose chances of transpiring are very, very high. Moreover, I'm saying that the only real alternatives to the "destiny" that I'll outline are extremely unpleasant, best avoided for all our sakes.
Some people may consider it cheating to use the word "destiny" when you mean not "inevitable" but "exceedingly likely." Would you consider it cheating to say that the destiny of a poppy seed is to become a poppy? Obviously, a given poppy seed may not become a poppy. Indeed, the destiny of some poppy seeds seems—in retrospect, at least—to have been getting baked onto a bagel. And even poppy seeds that have escaped this fate, and landed on soil, may still get eaten (though not at brunch) and thus never become flowers.
---
Thus "human destiny" means that it is exceedingly likely the future of human civilization is assured.
In spite of the recent violence around the world, be it civil unrest or war, it is transient.
What is permanent is the positive steps humanity has made to ensure our survival in the 21st century: foreign aid, humanitarian aid, and mutual co-operation between democratic nations.
Indeed, both war and civil unrest are in effect two of the many challenges which face humanity today.
Thus it is likely that with compassion and wisdom, many good people will face and overcome many challenges over the next few years.
20051212
Form is Suffering
Form is suffering. The cause and condition for the arising of form is also suffering. As form has originated from what is suffering, how could it be happiness?
-"The Connected Discourses of the Buddha"
This quote is derived from the Dharmacakrapravartana Sutra:
"...Form is suffering, feeling is suffering, perception is suffering, karmic constituents are suffering, consciousness is suffering; in sum, these five agglomerations, which are the basis of clinging to existence, are suffering. This, monks, is the Noble Truth of suffering.
...
"And what is the Noble Truth of the origination of suffering? It is the thirst for further existence, which comes along with pleasure and passion and brings passing enjoyment here and there. This, monks, is the Noble Truth of the origination of suffering." - Commentary on Dharmacakrapravartana Sutra
Originally the Pali Sutra, Dhamma-kakka-ppavattana-sutta (see References) has no entry stating that "form is suffering". Instead it mentions the five aggregates (Skandha) i.e form, feeling, perception, karmic constituents, and consciousness.
"The five Skandhas are a fundamental Buddhist concept and play an important part in Buddhist doctrine. For it is through the five Skandhas that the world (Samsara) is experienced, and nothing is experienced apart from the five Skandha. Furthermore it is through the five Skandha that clinging (Upadana) occur and through the five Skandha that suffering (Duhkha) arises." - Skandha - The Five Aggregates
References:
Commentary on Dharmacakrapravartana Sutra:
http://www.geocities.com/Tokyo/Temple/6198/1stsermon.html
The DHAMMA-KAKKA-PPAVATTANA-SUTTA - "Dhamma-kakka-ppavattana-sutta" is another variation of the original Pali title for Dharmacakrapravartana Sutra.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm
http://www.buddhistinformation.com/ida_b_wells_memorial_sutra_library/dhammakakkappavattana_sutta.htm
Skandha - The Five Aggregates:
http://en.wikipedia.org/wiki/Skandha
-"The Connected Discourses of the Buddha"
This quote is derived from the Dharmacakrapravartana Sutra:
"...Form is suffering, feeling is suffering, perception is suffering, karmic constituents are suffering, consciousness is suffering; in sum, these five agglomerations, which are the basis of clinging to existence, are suffering. This, monks, is the Noble Truth of suffering.
...
"And what is the Noble Truth of the origination of suffering? It is the thirst for further existence, which comes along with pleasure and passion and brings passing enjoyment here and there. This, monks, is the Noble Truth of the origination of suffering." - Commentary on Dharmacakrapravartana Sutra
Originally the Pali Sutra, Dhamma-kakka-ppavattana-sutta (see References) has no entry stating that "form is suffering". Instead it mentions the five aggregates (Skandha) i.e form, feeling, perception, karmic constituents, and consciousness.
"The five Skandhas are a fundamental Buddhist concept and play an important part in Buddhist doctrine. For it is through the five Skandhas that the world (Samsara) is experienced, and nothing is experienced apart from the five Skandha. Furthermore it is through the five Skandha that clinging (Upadana) occur and through the five Skandha that suffering (Duhkha) arises." - Skandha - The Five Aggregates
References:
Commentary on Dharmacakrapravartana Sutra:
http://www.geocities.com/Tokyo/Temple/6198/1stsermon.html
The DHAMMA-KAKKA-PPAVATTANA-SUTTA - "Dhamma-kakka-ppavattana-sutta" is another variation of the original Pali title for Dharmacakrapravartana Sutra.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm
http://www.buddhistinformation.com/ida_b_wells_memorial_sutra_library/dhammakakkappavattana_sutta.htm
Skandha - The Five Aggregates:
http://en.wikipedia.org/wiki/Skandha
20051211
All of the Buddha (Poem)
We are all of the Buddha:
To be enlightened,
All we must do is open
Our hearts, sincerely
Abiding with the Dharma.
To be enlightened,
All we must do is open
Our hearts, sincerely
Abiding with the Dharma.
How to cope with wavering thoughts
How to cope with wavering thoughts?
Versatile are flying clouds,
Yet from the sky they're not apart.
Mighty are the ocean's waves,
Yet they are not separate from the sea.
Heavy and thick are banks of fog,
Yet from the air they're not apart.
Frantic runs the mind in voidness,
Yet from the Void it never separates.
-Hundred Thousand Songs of Milarepa
Where There Is Great
Where there is great hatred, are the fetters of hell.
Where there is great avarice, are the fetters of the tortured spirits.
Where there is great ignorance, are the fetters of the beasts.
Where there is great lust, are the fetters of man.
Where there is great envy, are the fetters of the demigods.
Where there is great pride, are the fetters of the gods.
These are the six fetters of non-liberation.
-Hundred Thousand Songs, Selections for Milarepa
Where there is great avarice, are the fetters of the tortured spirits.
Where there is great ignorance, are the fetters of the beasts.
Where there is great lust, are the fetters of man.
Where there is great envy, are the fetters of the demigods.
Where there is great pride, are the fetters of the gods.
These are the six fetters of non-liberation.
-Hundred Thousand Songs, Selections for Milarepa
All is a miracle
I like to walk alone on country paths, rice plants and wild grasses on both sides, putting each foot down on the earth in mindfulness, knowing that I walk on the wondrous earth. In such moments, existence is a miraculous and mysterious reality.
People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child--our own two eyes. All is a miracle.
-Thich Nhat Hanh, "Miracle of Mindfulness"
When the Buddhist practitioner walks in this world in mindfulness, existence becomes "a miraculous and mysterious reality."
The life of ordinary existence is like that when mindful of each moment in it, savoring the miracle and mystery of walking on this earth, enjoying the moment.
This is known in Tibetan Buddhism as the basic goodness of reality as it is.
In Mahayana Buddhism, when we see with wisdom eyes, everything under the sun is basically good.
When even one sentient being sees reality as it is, it is true that "all is a miracle!"
Reference:
Thich Nhat Hanh:
http://en.wikipedia.org/wiki/Thich_Nhat_Hanh
http://www.answers.com/topic/nhat-hanh
http://here-and-now.org/IMSB/pages/TNH.page.html
Reviews of Thich Nhat Hanh's book, Miracle of Mindfulness:
http://www.spiritsite.com/writing/thihan/part8.shtml
http://theyogashop.co.uk/catalog/product_info.php?products_id=246
People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child--our own two eyes. All is a miracle.
-Thich Nhat Hanh, "Miracle of Mindfulness"
When the Buddhist practitioner walks in this world in mindfulness, existence becomes "a miraculous and mysterious reality."
The life of ordinary existence is like that when mindful of each moment in it, savoring the miracle and mystery of walking on this earth, enjoying the moment.
This is known in Tibetan Buddhism as the basic goodness of reality as it is.
In Mahayana Buddhism, when we see with wisdom eyes, everything under the sun is basically good.
When even one sentient being sees reality as it is, it is true that "all is a miracle!"
Reference:
Thich Nhat Hanh:
http://en.wikipedia.org/wiki/Thich_Nhat_Hanh
http://www.answers.com/topic/nhat-hanh
http://here-and-now.org/IMSB/pages/TNH.page.html
Reviews of Thich Nhat Hanh's book, Miracle of Mindfulness:
http://www.spiritsite.com/writing/thihan/part8.shtml
http://theyogashop.co.uk/catalog/product_info.php?products_id=246
The Teaching of the Buddhas
Right speech, harmlessness,
Restraint in speaking ill of others,
Moderation in food, at peace in remoteness and solitude,
Devotion to higher meditation.
This is the teaching of the Buddhas.
-Dhammapada 185
Compare to Thanissaro Bhikkhu's translation of the Dhammapada:
Not disparaging, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
commitment to the heightened mind:
this is the teaching
of the Awakened.
The Patimokkha consists the rules for Buddhist monks: http://www.vipassana.com/canon/vinaya/bhikkhu-pati.php
For everyday life, the Five Precepts are more easily followed: http://en.wikipedia.org/wiki/Buddhism#The_Five_Precepts
Restraint in speaking ill of others,
Moderation in food, at peace in remoteness and solitude,
Devotion to higher meditation.
This is the teaching of the Buddhas.
-Dhammapada 185
Compare to Thanissaro Bhikkhu's translation of the Dhammapada:
Not disparaging, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
commitment to the heightened mind:
this is the teaching
of the Awakened.
The Patimokkha consists the rules for Buddhist monks: http://www.vipassana.com/canon/vinaya/bhikkhu-pati.php
For everyday life, the Five Precepts are more easily followed: http://en.wikipedia.org/wiki/Buddhism#The_Five_Precepts
Anti Drugwar Czar Leads the Way to Conquering Addiction
Anti Drugwar Czar: This website cuts through the hyperbole of the anti-drug "war" against marijuana which is more dangerous than smoking pot itself.
Statistics have shown repeatedly that the use of alcohol causes much more death per capita from alcohol-related conditions than the use of marijuana.
Even so, meditation has been shown to help deal with the root cause for addictions.
References:
Alcoholism leading cause of death: http://www.nutramed.com/alcohol/alcoholism.htm
Deaths Caused by Marijuana: http://frankdiscussion.netfirms.com/info_statistics.html
Hungry Ghosts: Can insight meditation (Vipassana Meditation) help with addictions: http://www.skillfulmeditation.org/articles/hungryghosts.html
Statistics have shown repeatedly that the use of alcohol causes much more death per capita from alcohol-related conditions than the use of marijuana.
Even so, meditation has been shown to help deal with the root cause for addictions.
References:
Alcoholism leading cause of death: http://www.nutramed.com/alcohol/alcoholism.htm
Deaths Caused by Marijuana: http://frankdiscussion.netfirms.com/info_statistics.html
Hungry Ghosts: Can insight meditation (Vipassana Meditation) help with addictions: http://www.skillfulmeditation.org/articles/hungryghosts.html
20051207
Forty-Eight Diamonds (Poem)
As I swim onward toward the shores of the Happy Land,
my troubled mind torments me, and panic drags me under.
Suddenly, strong arms pull me out of the water.
I find myself upon the shores, thanks to my rescuer.
He gives me 48 diamonds and send me on my way
pointing in the direction of the Gateway to Happiness.
On my way to the Gateway, beggars ask me for alms.
At first I ignored the first one, and hid the diamonds.
But a demon came and beat me up without finding any.
So the next beggar, I gave one diamond
when he chased the demon away.
This happened 47 more times.
When I come to the Gateway, I see the Gate-keeper
and apologize for not having anything to give him.
He smiles at me and welcomes me in, anyway.
"48 diamonds you did keep safe from evil beings,
and 48 diamonds you did give out of gratitude to me."
These are the 48 Vows of the Truth-keeper, Dharmakara.
These become the Primal Vow of Amida, said Shinran.
Through them we become ever mindful of Amida.
This poem reflects on the 48 Vows of Amida, as mentioned in the previous entry, The Divine Ocean of Love.
my troubled mind torments me, and panic drags me under.
Suddenly, strong arms pull me out of the water.
I find myself upon the shores, thanks to my rescuer.
He gives me 48 diamonds and send me on my way
pointing in the direction of the Gateway to Happiness.
On my way to the Gateway, beggars ask me for alms.
At first I ignored the first one, and hid the diamonds.
But a demon came and beat me up without finding any.
So the next beggar, I gave one diamond
when he chased the demon away.
This happened 47 more times.
When I come to the Gateway, I see the Gate-keeper
and apologize for not having anything to give him.
He smiles at me and welcomes me in, anyway.
"48 diamonds you did keep safe from evil beings,
and 48 diamonds you did give out of gratitude to me."
These are the 48 Vows of the Truth-keeper, Dharmakara.
These become the Primal Vow of Amida, said Shinran.
Through them we become ever mindful of Amida.
This poem reflects on the 48 Vows of Amida, as mentioned in the previous entry, The Divine Ocean of Love.
The Divine Ocean of Love
"Maha Samadhi is the final conscious abandoning of the physical body. Every infinitesimal piece of attachment or karma is completely surrendered unto God and dissolved into the Divine Ocean of Love. The individual transcends to worlds beyond karma and returns to God to merge into God. = Nirvana"
Samadhi comes from many years of meditative contemplation and practice.
Yet the Nembutsu practice helps prepare one for a meditative state of mind, when one mindfully contemplates the meaning of Amida's 48 vows and His Pure Land of Bliss.
Links: http://en.wikipedia.org/wiki/Amitabha%27s_forty-eight_vows
Samadhi comes from many years of meditative contemplation and practice.
Yet the Nembutsu practice helps prepare one for a meditative state of mind, when one mindfully contemplates the meaning of Amida's 48 vows and His Pure Land of Bliss.
Links: http://en.wikipedia.org/wiki/Amitabha%27s_forty-eight_vows
20051206
First Noble Truth: Life is Suffering (A Poem)
1) Suffering and sorrow is
all this floating world knows.
Yesterday, today and tomorrow,
we have no concept of Now.
In our delusion, we think
we are free, caught up
in strife, ignorant of history.
No one knows what, when,
where, who, why, or how.
Yet there is a Light boundless
from across the Ocean of Peace,
a bright and shining beacon,
where both gods and men confess:
"Boundless Life is He."
With open arms does He beckons,
offering compassion and mercy to all.
All we need to do, all we need to say
to join the Land of Bliss, is:
"Namu amida butsu."
Then truly are we assured,
and all our worries cured,
that Nirvana is our path.
2) Suffering and sorrow is
all this floating world knows.
Forget yesterday and tomorrow!
Live for here and now!
Cut through delusion, and become free.
Take a hold of your life, and abandon misery.
For there is a cure to
suffering, and here is how:
All we need to do, all we need to say,
to join the land of Bliss, is:
"Namu amida butsu."
Then truly are we assured,
and all our worries cured,
that Nirvana is our path.
When I wrote this poem in January 1998, I'd reflected long about the First Noble Truth of Buddhism. Today, it still holds true.
For suffering is what provides each of us with challenges in life.
Although life is full of suffering, it is what each of us does in our life for the good of others which helps us all.
The "ocean of peace" refers to the concept that samsara is nirvana i.e. that this life provides the spiritual answers to resolving the challenges each of us faces.
Thus, the resolution of the First Truth -- life is suffering -- is found through the sudden revelation of spiritual enlightenment (nirvana).
My faith in Amida's mercy and compassion is validated by mindful reading of the sutras, and diligent, mindful practice of both chanting and meditation.
For in doing so, I am mindful of the Buddha -- through Amida comes the Buddha's blessings.
As well, the devotee ends each day with a quiet look over what had been accomplished.
all this floating world knows.
Yesterday, today and tomorrow,
we have no concept of Now.
In our delusion, we think
we are free, caught up
in strife, ignorant of history.
No one knows what, when,
where, who, why, or how.
Yet there is a Light boundless
from across the Ocean of Peace,
a bright and shining beacon,
where both gods and men confess:
"Boundless Life is He."
With open arms does He beckons,
offering compassion and mercy to all.
All we need to do, all we need to say
to join the Land of Bliss, is:
"Namu amida butsu."
Then truly are we assured,
and all our worries cured,
that Nirvana is our path.
2) Suffering and sorrow is
all this floating world knows.
Forget yesterday and tomorrow!
Live for here and now!
Cut through delusion, and become free.
Take a hold of your life, and abandon misery.
For there is a cure to
suffering, and here is how:
All we need to do, all we need to say,
to join the land of Bliss, is:
"Namu amida butsu."
Then truly are we assured,
and all our worries cured,
that Nirvana is our path.
When I wrote this poem in January 1998, I'd reflected long about the First Noble Truth of Buddhism. Today, it still holds true.
For suffering is what provides each of us with challenges in life.
Although life is full of suffering, it is what each of us does in our life for the good of others which helps us all.
The "ocean of peace" refers to the concept that samsara is nirvana i.e. that this life provides the spiritual answers to resolving the challenges each of us faces.
Thus, the resolution of the First Truth -- life is suffering -- is found through the sudden revelation of spiritual enlightenment (nirvana).
My faith in Amida's mercy and compassion is validated by mindful reading of the sutras, and diligent, mindful practice of both chanting and meditation.
For in doing so, I am mindful of the Buddha -- through Amida comes the Buddha's blessings.
As well, the devotee ends each day with a quiet look over what had been accomplished.
20051203
Moon Phases
A big thanks to Calculatorcat.com for the Moon Phase script.
Now part of the sidebar of the present webpage template, the Moon Phase script may disappear when I decide to change the template.
Background:
On my previous website, I felt the display of the phases of the moon seemed appropriate.
So when I found Calculatorcat.com's Moon Phase webpage, the script went into my old web page.
Since I believe credit should be given when it is due, I left the copyright in the code and left the code as-is, reregistering with my current email address and website, Gandhara.
Now part of the sidebar of the present webpage template, the Moon Phase script may disappear when I decide to change the template.
Background:
On my previous website, I felt the display of the phases of the moon seemed appropriate.
So when I found Calculatorcat.com's Moon Phase webpage, the script went into my old web page.
Since I believe credit should be given when it is due, I left the copyright in the code and left the code as-is, reregistering with my current email address and website, Gandhara.
20051202
5 Groups of Existence and the Truth of Suffering
In the Buddha's first discourse, Setting in Motion the Wheel of the Dharma, he asked:
"What now is the Noble Truth of Suffering?
Birth is suffering; decay is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to get what one desires is suffering; in short the five groups of existence are suffering." — Dhammacakkappavattana Sutta, Samyutta Nikaya
The Buddha goes on to say:
“What is the suffering upon suffering?
It is that which is painful when arising,
painful when remaining, and pleasant when changing.”
This suffering is blatantly truthful about suffering by being born, dying, the stress due to "sorrow, lamentation, pain, grief, and despair", and "not to get what one desires", which implies frustration of "what one desires".
For birth causes pain to one's mother, and giving birth to a child puts her at risk of dying.
Thus birth is suffering.
Decay is suffering because of gradual failure of health, strength, soundness, prosperity, or any kind of
In old age, I may die. Since the grasping of ego leads me to cling to life out of fear of death and imminent non-existence, death is suffering. When death is near, out of the prospect that he loses his life as he is dying, the disciple encounters sorrow.
Sorrow is suffering because of loss of a loved one, which leads to bereavement. Being the opposite of joy, it leads her to sadness and disappointment. When that sadness leads to disappointment, it causes regret. Regret leads to great unhappiness. In this mental state of being sad, she feels grief due to disappointment at not having a loved one, especially the loss of her mother.
At the loss of a loved one, she laments the loss of her parents, her child, or her spouse. When she cries over that loss, she may wail or moan to express her grief. Her loss will lead to the pain of bereavement and lament her loss with wailing and moaning.
Faced with the prospect of losing both his parents, he does not get what he desires, but loses his father and mother to death. At the prospect of their eventual death, he shows grief and despairs losing his life, too.
Hence, the five groups of existence — birth, decay, death, sorrow with lamentation and the pain suffered which causes grief and despair, and the frustration of not getting what I desire.
Thus the First Noble Truth shows that all life is suffering.
Vajra Master Geshe Tashi Tsering says:
"For people like us, who do not have the direct realization of emptiness, although we may understand certain levels of physical and mental experiences as suffering, it is impossible for us to see all the levels of suffering for what they are. Instead we may see some things as desirable when in truth they are suffering."
Suffering consists of misery, unhappiness, and pain. It also is called bitterness and hardship.
Regarding suffering, Ajahn Sucitto adds:
"Just reflect upon your activities and pursuits: notice that they involve a constant effort to change or cope with what is disagreeable, or to stimulate well-being. This striving is universal."
As a result, the feeling of lack or loss or conflict in our lives is suffering.
In a sense the First Noble Truth is also called the First Precious Truth, since life is precious because of the five group of existence that affirm suffering.
Knowing this to be true, in the mind of the disciple arises the Bodhi Mind, of which the determination to achieve Buddhahood and the aspiration to rescue all sentient beings as bodhisattva are the spirit of Enlightenment, the aspiration to achieve it, and the Great Mind set on Enlightenment.
Pure Land Master Tâm writes:
"...When faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms, The evil, turbid Saha World has always been full of suffering and tears. Without perseverance and forbearance, it is very difficult to succeed in cultivation."
"Difficult circumstances" refers to the effects of karma, both internal and external, both in this life and perhaps in the past lives.
"Appearances and forms" refers to the appearances of obstacles, both great and small, such as distractions of worldliness — fame, headaches, weather — that prevents the disciple's cultivation.
It also includes the appearance of distractive influences such as natural disasters, thieves, and false friends who try to entice the disciple from cultivating the single-mindedness of samadhi.
"Forms" refers to the forms of suffering, be it bitterness, hardship, misery, pain and unhappiness.
It also refers to the forms of distraction which are the vain grasping of ego, attracted to sensations due to attachment to what you desire, and clinging to destructive habits of action and thought.
"Evil" refers to mental calculations which the West feel shouldn't prevent cultivation, but often leads the disciple to become distracted from Buddha Recitation.
One form of mental calculation is when the disciple decides to practice Buddha Recitation with the intent to impress his fellow disciples. Of course, it is admirable to recite many times to burn off the effects of evil karma, but doing so out of the intent to impress your fellow Buddhist is like washing a cup and drinking from it repeatedly.
What kind of good come from trying to impress others about a thousand recitations when ten will suffice?
With regard to Tibetan Buddhism, life may be filled with suffering arising due to the actions of the Six Root Destructive Emotions — Ignorance, Desire, Anger, Pride, Doubt, and Beliefs — and the Twenty Subsidiary Destructive Emotions &mdash: Rage, Resentment, Spitefulness, Cruelty, Envy, Deception, Pretension, Lack, Disregard, Concealment, Miserliness, Self-satisfaction, Lack, Laziness, Carelessness, Forgetfulness, Inattention, Lethargy, Excitement, and Distraction.
However, Buddha Recitation as mindful practice will help control the Five Ever-Present Mental States — Sensation, Perception, Intention, Contact, and Attention.
Once these five mental states are controlled through cultivation, it is possible to control the Five Object-determining Mental States — Interest, Appreciation, Mindfulness, Concentration, and Intelligence.
Having controlled these five mental states, it is possible to control the Four Variables — sleep (sloth), regret (remorse, contrition), conception (reasoning, investigation, examination),and discernment (analysis).
Having control of these ten mental states and four variables, the disciple is able to use them wisely. Indeed, they become useful mental tools to help cultivate the Pure Mind which wields the Eleven Virtuous States — Faith, Dignity, Propriety, Non-attachment, Nonaggression, Non-delusion, Diligence, Pliancy, Conscientiousness, Evenness/Equanimity, and_Nonviolence.
In using the Eleven mental states to aid in the management of the remaining forty mental states, the disciple would engage in rituals with his Vajra Master that are designed to extinguish evil karma by promoting good karma.
This is the simple explanation of how Tibetan Buddhism works, Yet it is foreign to how Pure Land Buddhist would do things, i.e. Buddha Recitation and meditation.
By cultivating the mind through recitation and meditation, the disciple cultivates the Pure Mind that is essentially the Self Nature True Mind known as Buddha Nature.
Four Noble Truths: http://en.wikipedia.org/wiki/Four_Noble_Truths
Bodhi Mind: p. 330, Buddhism of Wisdom and Faith, Thich Thien Tâm; Sutra Translation Committee of the United States and Canada; reprinted by The Corporate Body of the Buddha Educational Foundation.
Fifty-one Mental States: http://www.rigpawiki.org/index.php?title=Fifty-one_mental_states
Six Root Destructive Emotions: http://www.rigpawiki.org/index.php?title=Six_root_destructive_emotions
Twenty subsidiary destructive states: http://www.rigpawiki.org/index.php?title=Twenty_subsidiary_destructive_emotions
Five Ever-present Mental States: http://www.rigpawiki.org/index.php?title=Five_ever-present_mental_states
Five Object-determining Mental States: http://www.rigpawiki.org/index.php?title=Five_object-determining_mental_states
Eleven virtuous states: http://www.rigpawiki.org/index.php?title=Eleven_virtuous_states
"What now is the Noble Truth of Suffering?
Birth is suffering; decay is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to get what one desires is suffering; in short the five groups of existence are suffering." — Dhammacakkappavattana Sutta, Samyutta Nikaya
The Buddha goes on to say:
“What is the suffering upon suffering?
It is that which is painful when arising,
painful when remaining, and pleasant when changing.”
This suffering is blatantly truthful about suffering by being born, dying, the stress due to "sorrow, lamentation, pain, grief, and despair", and "not to get what one desires", which implies frustration of "what one desires".
For birth causes pain to one's mother, and giving birth to a child puts her at risk of dying.
Thus birth is suffering.
Decay is suffering because of gradual failure of health, strength, soundness, prosperity, or any kind of
In old age, I may die. Since the grasping of ego leads me to cling to life out of fear of death and imminent non-existence, death is suffering. When death is near, out of the prospect that he loses his life as he is dying, the disciple encounters sorrow.
Sorrow is suffering because of loss of a loved one, which leads to bereavement. Being the opposite of joy, it leads her to sadness and disappointment. When that sadness leads to disappointment, it causes regret. Regret leads to great unhappiness. In this mental state of being sad, she feels grief due to disappointment at not having a loved one, especially the loss of her mother.
At the loss of a loved one, she laments the loss of her parents, her child, or her spouse. When she cries over that loss, she may wail or moan to express her grief. Her loss will lead to the pain of bereavement and lament her loss with wailing and moaning.
Faced with the prospect of losing both his parents, he does not get what he desires, but loses his father and mother to death. At the prospect of their eventual death, he shows grief and despairs losing his life, too.
Hence, the five groups of existence — birth, decay, death, sorrow with lamentation and the pain suffered which causes grief and despair, and the frustration of not getting what I desire.
Thus the First Noble Truth shows that all life is suffering.
Vajra Master Geshe Tashi Tsering says:
"For people like us, who do not have the direct realization of emptiness, although we may understand certain levels of physical and mental experiences as suffering, it is impossible for us to see all the levels of suffering for what they are. Instead we may see some things as desirable when in truth they are suffering."
Suffering consists of misery, unhappiness, and pain. It also is called bitterness and hardship.
Regarding suffering, Ajahn Sucitto adds:
"Just reflect upon your activities and pursuits: notice that they involve a constant effort to change or cope with what is disagreeable, or to stimulate well-being. This striving is universal."
As a result, the feeling of lack or loss or conflict in our lives is suffering.
In a sense the First Noble Truth is also called the First Precious Truth, since life is precious because of the five group of existence that affirm suffering.
Knowing this to be true, in the mind of the disciple arises the Bodhi Mind, of which the determination to achieve Buddhahood and the aspiration to rescue all sentient beings as bodhisattva are the spirit of Enlightenment, the aspiration to achieve it, and the Great Mind set on Enlightenment.
Pure Land Master Tâm writes:
"...When faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms, The evil, turbid Saha World has always been full of suffering and tears. Without perseverance and forbearance, it is very difficult to succeed in cultivation."
"Difficult circumstances" refers to the effects of karma, both internal and external, both in this life and perhaps in the past lives.
"Appearances and forms" refers to the appearances of obstacles, both great and small, such as distractions of worldliness — fame, headaches, weather — that prevents the disciple's cultivation.
It also includes the appearance of distractive influences such as natural disasters, thieves, and false friends who try to entice the disciple from cultivating the single-mindedness of samadhi.
"Forms" refers to the forms of suffering, be it bitterness, hardship, misery, pain and unhappiness.
It also refers to the forms of distraction which are the vain grasping of ego, attracted to sensations due to attachment to what you desire, and clinging to destructive habits of action and thought.
"Evil" refers to mental calculations which the West feel shouldn't prevent cultivation, but often leads the disciple to become distracted from Buddha Recitation.
One form of mental calculation is when the disciple decides to practice Buddha Recitation with the intent to impress his fellow disciples. Of course, it is admirable to recite many times to burn off the effects of evil karma, but doing so out of the intent to impress your fellow Buddhist is like washing a cup and drinking from it repeatedly.
What kind of good come from trying to impress others about a thousand recitations when ten will suffice?
With regard to Tibetan Buddhism, life may be filled with suffering arising due to the actions of the Six Root Destructive Emotions — Ignorance, Desire, Anger, Pride, Doubt, and Beliefs — and the Twenty Subsidiary Destructive Emotions &mdash: Rage, Resentment, Spitefulness, Cruelty, Envy, Deception, Pretension, Lack, Disregard, Concealment, Miserliness, Self-satisfaction, Lack, Laziness, Carelessness, Forgetfulness, Inattention, Lethargy, Excitement, and Distraction.
However, Buddha Recitation as mindful practice will help control the Five Ever-Present Mental States — Sensation, Perception, Intention, Contact, and Attention.
Once these five mental states are controlled through cultivation, it is possible to control the Five Object-determining Mental States — Interest, Appreciation, Mindfulness, Concentration, and Intelligence.
Having controlled these five mental states, it is possible to control the Four Variables — sleep (sloth), regret (remorse, contrition), conception (reasoning, investigation, examination),and discernment (analysis).
Having control of these ten mental states and four variables, the disciple is able to use them wisely. Indeed, they become useful mental tools to help cultivate the Pure Mind which wields the Eleven Virtuous States — Faith, Dignity, Propriety, Non-attachment, Nonaggression, Non-delusion, Diligence, Pliancy, Conscientiousness, Evenness/Equanimity, and_Nonviolence.
In using the Eleven mental states to aid in the management of the remaining forty mental states, the disciple would engage in rituals with his Vajra Master that are designed to extinguish evil karma by promoting good karma.
This is the simple explanation of how Tibetan Buddhism works, Yet it is foreign to how Pure Land Buddhist would do things, i.e. Buddha Recitation and meditation.
By cultivating the mind through recitation and meditation, the disciple cultivates the Pure Mind that is essentially the Self Nature True Mind known as Buddha Nature.
Four Noble Truths: http://en.wikipedia.org/wiki/Four_Noble_Truths
Bodhi Mind: p. 330, Buddhism of Wisdom and Faith, Thich Thien Tâm; Sutra Translation Committee of the United States and Canada; reprinted by The Corporate Body of the Buddha Educational Foundation.
Fifty-one Mental States: http://www.rigpawiki.org/index.php?title=Fifty-one_mental_states
Six Root Destructive Emotions: http://www.rigpawiki.org/index.php?title=Six_root_destructive_emotions
Twenty subsidiary destructive states: http://www.rigpawiki.org/index.php?title=Twenty_subsidiary_destructive_emotions
Five Ever-present Mental States: http://www.rigpawiki.org/index.php?title=Five_ever-present_mental_states
Five Object-determining Mental States: http://www.rigpawiki.org/index.php?title=Five_object-determining_mental_states
Eleven virtuous states: http://www.rigpawiki.org/index.php?title=Eleven_virtuous_states
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