The Many Faces of God (satire)

"God is like three-in-one oil." — Eldridge Cleaver

Unlike trinitarianism, modalism is a complex way of saying that the Godhead has three faces (guises?): God, the Christ and the Holy Spirit.

Consider God to be an actor.

As a deity, He is. As the Christ, he is Messiah and all that implies. Yet as the Holy Spirit, we get into the supernatural since he is also known as the Holy Ghost.

After much thought on this topic, I asked myself: "What is God when he's not acting as a deity or as the Christ or as the Holy Spirit, remote from humanity?" To me the answer is obviously: God is the Absolute.

It serves no purpose for God to exist as a physical being in the physical world when the supernatural world is his domain.

Yet God is on the minds of his believers since it is through belief of his existence that he exists. Outside of that context, and for most people who don't believe in him, he does not exist.

As for his pre-existence, that is a wholly monotheistic supposition and may lead to endless debate on his existence.

If God exists as a belief, then the Buddha exists as fact. For the Buddha's existence is verifiable while God's existence is based on faith in the Bible alone. In contrast, the Buddha's existence is not only based on the sutras but also on historical records.

Though, no one can compare a man known as the Buddha, formerly the prince Siddhartha Gotama, to God, a monotheistic deity, since the Buddha is not a deity.

Yet Amida Buddha is almost a deity, though he exists as a metaphor for the boundless life of compassion and the boundless light of wisdom. In this context "boundless" means "transcending human limitations" and especially, "beyond mere sentience."

Because of the limitations that monotheism places on such philosophy, the discussion of God becomes moot in light of Buddhism. In some ways it is like comparing apples to oranges. For the Buddha is not another face of God. Rather, Buddhism is outside the realm of monotheism.

Even so, there are elements of modalism in the many Buddhas and bodhisattvas in Buddhism. In the example of Amida Buddha, it is said there was a prince named Dharmakara who meditated for a long time and envisioned the Pure Land. After making a series of 48 vows, he fulfilled them all and was reborn in the Pure Land of Bliss as Amida Buddha.

In the case of Amida, the Absolute is the refined essence of Buddha Nature. Indeed, the Pure Land is a reflection of the Absolute. As well, Dharmakara might be considered the incarnate form of the Absolute as a human of high standing (a bodhisattva) who was reborn as Amida Buddha.

Such an interpretation regarding Amida Buddha stretches the truth that Buddhism cannot be seen through the filter of Christian philosophy because the divine is viewed differently within Buddhist philosophy. For the deities of the God Realm are limited beings who live long lives but eventually die.

Indeed, the God Realm is one of the Six Realms of Desire. Thus the gods of Buddhism suffer.

Hence the birth of Siddhartha was the birth of the future Buddha who even the Hindu gods and goddesses would adore because he transcended the cycle of rebirth and became the Buddha.

My interpretation of the Christ story is that the Absolute relieves the sufferings of a Hellenized Jewish people subject to the laws of Judaism by having the deity known as God reborn as a mortal named Jesus, son of Mary and Joseph. This is revealed to her in a vision in which an angel named Gabriel tells her she shall conceive the Messiah through action of the Holy Spirit. After Jesus is born, he exposes Jewish ritualism as a fraud, makes enemies among the Jewish leaders, and is betrayed by one of the twelve of his beloved disciples. Then he is crucified, only to "die" and awaken as the Christ. Later he show himself to his disciples, and ascends to Heaven.

Thus, the story of the Christ is of God begetting the Christ in human form who is born to an unmarried woman named Mary as Jesus with his mortal father Joseph marrying her to legitimize his birth as "Son of Man". After his Crucifixion he arises as the Christ and eventually rises to Heaven. Thus he fulfills prophecy about himself.

In contrast, the Buddha's story begins with the dream by his mother of an elephant entering her womb. She dies shortly after childbirth, and Siddhartha is raised by his aunt. He is born into royalty. His father the King consults soothsayers, one of whom predicts that Siddhartha will either be a great king or a great wise man. Although his father tries to raise him as a prince, he learns all about suffering, abandons his royal status, and becomes the Buddha.

After his Enlightenment, he teaches not only his fellow seekers about the Four Noble Truths of Suffering, but also forms a religious order that challenges the ritualism of early Hinduism. He helps change Indian life in the process, and lives a long life, only to die due to an unspecified illness. After his death, the blooming of flowers on a tree out of season in the midst of the winter monsoons leads to other stories of miracles. However, the evolution of the Buddhist society that follows helps transform Indian society in a positive way.

Thus the story of the Buddha only vaguely echoes the Christ story. The ritual of law in Hebrew society of Jesus' time contrasts with the ritualism in Hindu society where the priestly caste has become intercessor between the people and the Indian gods.

Additionally the Hindu gods and goddesses may be seen as a complex form of modalism. In the case of Hinduism, each and every god and goddess represents the different faces of God but are aspects of the Godhead so complex making a single deity the only god to worship seem restrictive and thus oppressive to freedom of worship. Thus, the gods and goddesses of Hinduism might be considered as a gem with many facets, each one representing the bright and shining qualities of their worshipers in their perfect form.

In this way are the many faces of God revealed as aspects of human qualities of good called virtues. When I compare this to the qualities often ascribed to God, it becomes apparent to me that it is the good of humanity that is reflected in God. Though, it could also be said that it is the good qualities of a patriarchal society is emphasized by God. This is also true of the Hinduism but Buddhism critiques this truth while acknowledging that for that period of time, speculation about God was moot.

Indeed, the legacy of monotheism is a history of warfare by his chosen ones. Great suffering came at the cost of plagues and other miseries, as depicted in the Bible. in contrast, the story of Hinduism is not all peace and love for one's fellow man either.

It is not until the Indian king Ashoka that we see Hinduism being given sway to Buddhism. Ashoka wins a great battle but sees the truth about suffering revealed to him after being advised by a Buddhist monk about his responsibility regarding the war in which he lost friends. In response, he becomes a Buddhist king who spreads the message of Buddhism far and wide.  As a Buddhist, he spread peace throughout India.

It isn't until the modern era that organized religion caused Buddhism to affect Sri Lanka and Burma, although in different ways. This is due to organized religion not Buddhism and it is not restricted to Buddhism either. It is because of organized religion that warfare has been the legacy of monotheism, be it Christian, Judaism or Islam.

Perhaps few people are patient enough to reflect on the deep spiritual meaning of their faith due to their belief in a higher power than themselves. Such humility has lost the respect of many people in the face of the distractions of every day life in the postmodern world. So many people have no time to consider the many faces of God for many reasons, be it a matter of convenience or an overall disbelief in God.

I as a Buddhist know that the belief in God and the associated faith in his existence should be tempered by knowledge. However, the limited knowledge of Christians is focused on the Bible. Thus the faces of God are limited to God, the Son and the Holy Ghost.  In a way, each part of the Trinity are merely the many faces of God, limited and simplified by Christian dogma.

It's simpler to consider three aspects of God than a handful of gods and goddesses of Hinduism, even though the Godhead of both Christianity and Hinduism are roughly the same.

Though the Christian will dispute this, the Hindu might agree.

As a Buddhist, I lean towards a nondual concept of God as the Absolute, the closest of which is the Pure Land of Bliss. In my eyes, Heaven and the Pure Land are similar in that they are ideals of their respective faiths. However, I prefer Buddhism over Christianity mainly because I prefer not to stay ignorant about other faiths.

For knowledge is only dangerous when the little that you know leads you to ignore the consequences of your ignorance.

YMMV

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Originally posted on February 28, 2014 at 02:02 AM

References:

Modalism - Wikipedia:
https://en.wikipedia.org/wiki/Modalism

The Absolute - Wikipedia:
https://en.wikipedia.org/wiki/Absolute_(philosophy)

Meditation of a Buddhist Mormon (satire)

This morning I thought about anjin and shinjin, two terms from Jodo Shinshu Buddhism.

Anjin is a Japanese Buddhist term that means peace of mind due to shinjin, a mind truly assured of rebirth in the Pure Land of Bliss.

This is not unlike the peace of mind of a righteous person who truly believes that he will go to a greater glory in the afterlife.

For Amida promised rebirth to those whose peace of mind (anjin) is due to shinjin, the true mind arising from trusting in his promise of rebirth in his Pure Land.

Even though Buddhism and Christianity have sometimes opposing views on life, I truly believe that faith in the Christ is similar yet different from faith in the promise of Amida Buddha. It certainly helps to suspend disbelief when reconciling Buddhism and Christianity in my mind.

Rather than solely relying on his own power, a Buddhist puts his faith in the Buddha, the Christian puts his faith in God.

Additionally, Jesus promised eternal life in the New Heaven and Earth after a Millennium spend under His reign. For the peace of mind gained from belief that the promise of eternal life is true arises from being truly assured of rebirth in the Kingdom of God.

Even though our present life is limited in length, the Christian promise of eternal life appears at odds with the Buddhist concept of no-self, which claims life is impermanent (limited). This is because Buddhism accepts the truth that life is full of suffering, short as it is.

Indeed, Buddhism accepts life has it is.

In contrast, Christianity has the Christ promise eternal life for us in the afterlife. While Buddhism helps me to accept life as it is, I have also allowed for the Christian concept of the afterlife.

From my point of view, there is no conflict between the Buddhist concept of no-self (life is impermanent) and the Christ's promise of eternal life in Afterlife. For this present existence is impermanent, yet the Afterlife is no less impermanent.

Even so, the Buddhist concept of the consciousness stream allows for impermanence to be transcended.

Thus that which eternal in the Afterlife is viewed as existing for an exceedingly long time, and that which is impermanent in this life is viewed as existing for a limited time.

Therefore both Buddhism and Christianity are in some ways compatible because they meet my spiritual needs in this life and they also help settle my mind about the Afterlife. This helps to redefine my concept of eternity and immortality to reconcile the transient nature of life with the apparent permanence of the Afterlife.

Yet life is a place where anything can happen.

Though this life is truly precious, I have faith that the Afterlife will be glorious. Indeed, I treasure my life because of its limitations. When it ends one day, the Afterlife awaits.

For my mind is at peace, and I am truly willing to live each day to the fullest.

---

Reference:

Anjin and shinjin: http://www.trueshinbuddhism.com/content/view/36/61/
Anjin: http://diamondlikeshinjin.blogspot.ca/2010/10/anjin.html
Impermanence: https://en.wikipedia.org/wiki/Impermanence
Afterlife: http://en.wikipedia.org/wiki/Afterlife

posted from Bloggeroid

Buddha Nature, Buddha Love

>Love unconditional originates with the Buddha in the form of Buddha Nature, which is the essence of his Boundless Life of Compassion and his Boundless Light of Wisdom.

Like the sunlight reflected off the moon, the Buddha's Compassion is realized through the wisdom of the Four Noble Truths.

Although life may be full of suffering, its cause is endless craving; its end, ceasing vain grasping at everything we crave; and the solution, the Noble Eightfold Path. This is the essence of the Four Noble Truths.

In the Noble Eightfold Path are the Threefold Division of wisdom, ethical conduct and concentration. Of the Eightfold Path factors, Right view and Right intention make up wisdom; Right speech, Right action, and Right livelihood make up ethical conduct; and Right effort, Right mindfulness and Right concentration make up Concentration.

Due to the effects of the samatha and vipassanā meditation practices, the Buddhist practitioner acquires the calm mind of clarity through samatha practice which accumulates the two acquired factors of Superior right knowledge and Superior right liberation through vipassanā practice.

In Mahayana Buddhism, the Threefold Divisions are known as the Three Higher Trainings, which consist of higher wisdom, higher moral discipline and higher concentration. These trainings lead to liberation and enlightenment through engagement with the motivation of renunciation (bodhicitta).

How does unconditional love originate with the Buddha? His compassion for the suffering of endless number of human beings led him to achieve Nirvana. After his death, his followers passed on the meditative practices of samatha-vipassanā to laypeople and Buddhist clergy. For his love for future generations led to the concept of Buddha Nature arising among his many practitioners.

Buddha Nature is the divine nature of the spiritually awakened mind, which is planted like a seed in the mind of a Buddhist follower through the careful and patient instruction of Zen masters, Buddhist practitioners and clergy, working together to carry on the legacy of Gautama Buddha.

Indeed, Buddha Nature inspires the sincere desire to develop the mind spiritually so that the Buddhist practitioner is able to handle the challenges of life courageously and nobly.

How compassionate is the Buddha that he had foreseen our need to realize the spiritual purpose of life, which is to encourage spiritual development through meditative practice!

For Buddha Nature inspires love unconditioned by human suffering to relieve all practitioners of endless craving.

---

References:

Noble eightfold Path: http://en.wikipedia.org/wiki/Noble_Eightfold_Path
Samatha and Vipassanā meditation: http://en.wikipedia.org/wiki/Vipassan%C4%81#Relation_with_samatha
Samatha: http://en.wikipedia.org/wiki/Samatha
Mahayana Buddhism: http://en.wikipedia.org/wiki/Mahayana
Nirvana: http://en.wikipedia.org/wiki/Nirvana
Buddha Nature: http://buddhism.about.com/od/mahayanabuddhism/a/Buddha-Nature.htm
Amida Buddha, Lord of Boundless Light and Boundless Life: http://en.wikipedia.org/wiki/Amitābha

Worshipping God as a Buddhist Mormon

In Article of Faith 11, it is written: "We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may."

This article of faith guarantees me the privilege to be a Buddhist Mormon, even though the Christian faithful who are deep in Christology claim that such syncretism is anathema to Christianity.

For myself as a Mormon, my Buddhist roots help me to clear my mind so that I am able to worship God according to the dictates of my own conscience.

Most of my worship consists of reading Mormon literature, and understanding various aspects of the LDS faith.

Additionally, the dictates of my own conscience is greatly influenced by religious pluralism, which helps to inspire a Christology that is further illumined by my Pure Land Buddhist origins.

Amida Buddha of Pure Land is defined as the boundless light of wisdom and the boundless life of compassion.

In Christianity, the light of Christ is akin to the spirit of Christ, and thus is closely identified with the Holy Ghost (Holy Spirit). As well, the Christ is referred to as the Word. Thus, the Word symbolizes the spiritual wisdom derived from the truth of Atonement i.e. that Jesus Christ sacrificed his life for the sins of mankind and God's Mercy is a free gift to all Christians whose sins are washed away in baptism.

Thus the Holy Ghost is the agent by which spiritual wisdom is derived by acting on the Christian through prayer and meditation inspired by scripture.

Likewise, compassion is symbolized by God's Mercy for all Christians who repent of their sins by following the articles of their faith.

Thus, much of my Buddhist practice of meditation helps me in my study of the Book of Mormon and related LDS scripture, which is vital to the greater understanding of LDS ideology.

Indeed, I am thankful to God for the privilege of his worship according to the dictates of my own conscience.

---

References:

• LDS Articles of Faith: http://www.mormon.org/beliefs/articles-of-faith
  
• Why Mormons Are Buddhist and Vice Versa: http://mormonmatters.org/2008/03/12/why-mormons-are-buddhists-vice-versa/
  

Praises to the Buddha (poem)

Breathing in and out,
This old fool wants not a thing,
For he is no one
But a bag of bones, awake
And marveling at it all.

Once he was as young
As a child so long ago -
But now, young at heart,
He sits in silence, alone
And with a smile on his face.

Breathing in and out,
This old fool knows not a thing,
Yet he is quiet
While sitting there, alone
With the Buddha in his heart.

When he was so young,
A child, this old man did err,
Yet such innocence
Deserves mercy even now -
Thankfulness is his mantra.

Breathing in and out,
This old fool sees everything -
This dear saha world,
And the Pure Land awaiting...
His fate is truly assured.

Once he was so young,
But now this man is so old,
His mind is awakened
By Nirvana's splendid bliss.
Ah! Praises to the Buddha

The Sexism of Pure Land Ideology

Vow 35:If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment. — 48 Vows of Amida Buddha


In Pure Land Buddhism, I notice women who get reborn as women cause Bodhisattva Dharmakara not to attain perfect Enlightenment. They have to renounce womanhood, and subsequently be reborn as men.

This makes me wonder where women get reborn, because it is not any of the Buddhist heavens.

It is quite possible that lust may prevent both male and female Buddhists from finding true peace of mind. Yet gender differentiation itself is an impediment to spiritual growth and the eventual enlightenment of Nirvana.

Indeed, gender differentiation may lead to sexual temptation. This explains the need for the Buddhist vow regarding sexual misconduct.

In the Soma Sutta, the bhikkhuni Soma states:
"Anyone who thinks 'I'm a woman'
or 'a man' or 'Am I anything at all?' —
that's who Mara's fit to address".

Thus, gender neutrality is linked to the Buddhist concept of no-self, which is a strategy the Buddha taught to relieve suffering.

Indeed, the Pure Land Buddhist seeks to be reborn in the Pure Land of Bliss, not as a man or woman but as a Bodhisattva.

---

48 Vows of Amida Buddha: http://venchinkung.com/48-vows-of-amitabha/

Women in Buddhism: http://en.wikipedia.org/wiki/Women_in_Buddhism

Eye of Wisdom

Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms. — Bodhisattva Dharmakara

"Having obtained" refers to years of study (of the three sutras of Amida Buddha) and meditation (particularly Nembutsu or Buddha Recitation) which uncovers the "Eye of Wisdom".

"Eye of wisdom" refers to the eye that sees the Dharma and the inner spiritual world. Also known as the Dharma Eye, the Eye of Wisdom is the complement of the physical eye that sees the external material world, which is called the Worldly Eye.

"Darkness of ignorance" refers to the state of the unenlightened mind that delights in sensuous desire and the evil passions which distract the Buddhist from the spiritual journey. Evil in context with the passions refers to any confusion and distraction from that journey due to wrong action resulting in wrong-mindedness.

"Evil paths" refers to the many paths which distract the Buddhist from achieving calm abiding and peace of mind. Calm abiding refers to the mind that is content with itself and is free of evil passions.

Through regular meditation, it is possible to "remove the darkness of ignorance" and "block all the evil paths" through calm abiding and continued reflection on Enlightenment. By removing the darkness of ignorance and blocking all evil paths, confusion and distraction from the spiritual journey is dispelled. As a result, the clear mind is achieved in which calmness abides.

With calm abiding, it is possible to "open the gate to the good realms" of spiritual contentment, which prepares the way to the Pure Land of Bliss.

---

Juseige - Verses confirming the 48 Vows:
http://web.mit.edu/stclair/www/larger.html#Juseige%20-%20Verses%20confirming%20the%2048%20Vows

Eye of wisdom: http://www.buddhapadipa.org/dhamma-corner/the-eye-of-wisdom/

Oyasama is Calling (poem)

When I am calling the Nembutsu
it is actually Amida Nyorai calling to me.
When we are calling the Nembutsu
it is actually Amida Nyorai calling to us all.
In this way, my calling benefits others,
and their calling benefits me.
How so? Only Oyasama knows.
Who is Oyasama? Namu Amida Butsu.

Yuzu is Amida Buddha calling
through me to help bring peace to
all of us, and us
calling to Amida to help bring peace
to me but especially all of you.

When I am calling, Amida
calls through me to the whole world.
When we are calling, Amida
actually is calling to us all.
In this way, Nembutsu truly is
the Name-that-calls, for Yuzu is
but the meritorious of Nembutsu
simple because it is the call
heard around the whole world.
When we call to Amida Buddha,
what is it but the whole world
calling out to everyone of us?
Original post: August 29, 2013 0855H PDT

Transcending the Imagination

Technically, a certain Amida Buddha might not have existed long ago as he only exists in the Buddha world Sukhavativyuha, hence called the Pure Land of Bliss.

All of the possible Pure Lands do not exist in material space-time as they are of a Buddhist metaphysical nature.

Indeed, it may become necessary to believe in the Pure Land and in Amida Buddha in order to implement Nembutsu practice faithfully, as belief in the Pure Land is based on what is called the Primal Vow, which might place them next to God and unicorns.

This is similar to the stigma of mental illness where "it's all in your head." If God and unicorns are made up and due to the wildness of one's imagination, then the same thing might be said of Amida Buddha.

However, this is like comparing apples to imaginary oranges. The apple of this world may exist, but imaginary oranges only exist in the mind. Even though you cannot taste the oranges, you can still have a mind's view of them.

Likewise, the mind's view of Amida Buddha and the Pure Land is but a metaphysical reality.

Belief in the Pure Land is based on faith in the Primal Vow and especially rebirth in the Pure Land.

While there has never been any proof that the Pure Land exists except as metaphysical reality, a Buddhist would have to suspend disbelief, believe in what the three Pure Land Sutras say about Amida, and — as a result of his studies — have faith in the Primal Vow.

Indeed, I sometimes try to transcend my imagination when chanting Nembutsu quietly. For I believe in what the three Pure Land Sutras says about Amida Buddha and the Pure Land of Bliss.

That is what metaphysics is about: transcending the physics of this reality for the higher goal of happiness and peace for all sentient being in the Six Realms of Desire!

For information on the Primal Vow and other Buddhist terms in this article, check the tags below.

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Original post: June 24, 2013 1242H PDT

Meditation on People Who Do Evil to Children

May all evil people that perpetuate evil upon children suffer as a result of the evil that they create, equal to the depth of their denials. The Hells has a special place for them.

Excluded are those people who have been caught and are sincerely filled with remorse, and readily admit to their wrong-doing. When they turn about and give up creating evil, dedicating themselves to perpetuating good on all people, their time in the Hells will be a brief reminder of what their afterlife might have been.

However, it is up to them to decide whether they wish to be reborn in the Realms of Desire or choose to be reborn in the Pure Land.

If the latter, then burning off evil karma is as simple as many utterings of the name of Amida Buddha.

Why would anyone choose to reincarnate in the Realms of Desire?

Amida Buddha Still Calls (poem)

If I knew good and
evil like Amida does,
then I'd be Buddha.
Yet all I am is a fool
who recites the Nembutsu.

This is why a fool like me
is no good to set
an example since I call
to Amida now
and then. How slothful am I!

Even so, a fool
such as this one who writes
of the Buddha
tries to show perseverance
outdoes inconsistency.

No matter how many times
I recite the Name,
Amida Buddha still calls
through me as I chant,
"Namu Amida Butsu!"

The Primal Vow in Brief (poem)

With clear recitation,
let the Buddha within call out
the Name-that-calls
so that your voice and his are one.

Even if you recite his name
but once with sincerity,
you shall be reborn in
the Pure Land of Bliss.

For as long as you remember
the Buddha, rebirth in
the Pure Land is assured!
Namu Amida Butsu!

Truth of the Name-that-calls

Calling out to Amida Buddha,
I hear Amida calling out to me
With each and every utterance
Of the Name-that-calls.

A foolish sentient being
such as this one cannot achieve
Nirvana in this Age of Decadent Hedonism.
All he can do is utter
The Name-that-calls
With the belief
that he shall be born
in the Pure Land of Bliss.

In the Pure Land
All who are born there
Sit listening to Amida Buddha
Preach his Buddhadharma,
And, according to his karma,
Aspire to become Bodhisattva.

With all the suffering
in Samsara, the Bodhisattva
vows to be reborn in
the realm where he is needed,
be it in the Hells to
rescue hell beings,
in the Hungry Ghost realm
to rescue hungry ghosts,
in the Animal realm to
rescue animals,
in the Human realm to
rescue human beings,
in the Demon realm to
rescue demons, and
in the Godly realm to
rescue the gods.

By rescuing all sentient beings
in the Realms of Desire — Samasara —
the Bodhisattva gains karmic merit
which aids his transformation
into Buddha, thus freeing him
from rebirth in the Realms of Desire.

This is why this one, devoted to Amida,
Calls out to him endlessly,
So that after this life, rebirth
in the Pure Land of Bliss is assured!
Namu Amida Butsu!

Returning Unborn (poem)

Meditation is like
preparing for a bath
and washing yourself clean,
except that, rather than
washing your body,
you purify your mind.
Buddha Recitation is
like sending the pure mind
to the Pure Land,
and returning Unborn,
bright and clean,
ready to be of service
and helpful for the sake
of all sentient beings.

Pure Land, Pure Mind, Pure Zen

My reasoning for blending Zen with Pure Land is the same reason the Pure Land has a Long Pure Land sutra and a Short Pure Land sutra as well as an Amida meditation sutra: I want to cover all my bases for the afterlife.

What if Zen does not end in Buddhahood in the next life? What if in the next life, I am randomly thrown into another realm, next time the hells, the time after that human, then animal, then god, then demon, then hungry ghost? If I am destined for samsara, then what good is Zen except to develop a calm mind and to carefully observe the mind, and nothing more??

For endless rebirth in samsara is worse than the Pure Land of Bliss which is OUTSIDE the Six Realms of existence.

Once I die, because I have recited the Nembutsu, my rebirth in the Pure Land is assured by Amida Buddha's Primal Vow, once I repent from the Ten Evils.

However, it is not Buddha Recitation that burns away evil karma; it is the practice of the Ten Virtues!

All Buddha Recitation does as far as karma is concerned is ensure rebirth in the Pure Land. There I shall listen to Amida preach his Dharma, practice to be a bodhisattva, return to any of the Six Realms of existence to aid hell beings, hungry ghosts, animals, humans, demons and even the gods themselves in attaining their own Buddhahood.

This is the path of the bodhisattva, and has always been the Buddhist way.

Denial of this is like disrepecting the Buddha, which is surely evil karma.

Want to erase that bad karma? Remember Buddha! How? It's simple calling the Name-that-calls!

Why? Because when I call, it is only Amida Buddha calling through me!

This is exactly why samsara is Nirvana, for Zen cure mental unrest by way of samatha-vipassana meditation.

FOr Buddha Recitation prepares us for future Nirvana in the Pure Land — not in this life — but in the afterlife of the Pure Land!

The Bone Storage Hall (story)

Once Upon a Time...

In ancient Buddhist traditions, a spirit temple is a mausoleum containing the bones of countless sentient beings who have died.

It is a tall building with the Japanese characters ("霊廟", reibyō) for "mausoleum" above the doorway.

When the door of the mausoleum is open, it is like the Pure Land of Bliss inside.

Inside the mausoleum is a long dark hallway. High above me, the ceiling glistens with a soft glow when the door is closed.

On my left are twenty-four rooms with open access to the hall, and on the right, the same — a total of forty-eight rooms. Inside each room are shelves filled with drawers. Some rooms contain a lot of drawers; others contain very few drawers.

On each shelf are drawers containing the bones of the dead. Firmly affixed to the front of each drawer is the given name and Japanese Buddhist name of the deceased. Inside each drawer is an urn containing the deceased's bones.

A bright glow from Room Eighteen attracts my curiosity. Inside the room, I recite the Nembutsu ten times until the bright glow becomes a brilliant light that slowly dissipates. Softly I hear a sweet melodious voice sing:

"namo amitābhāya tathāgatāya tadyathā
amṛtabhave amṛtasaṃbhave
amṛtavikrānte amṛtavikrāntagāmini
gagana kīrtīchare svāhā."

"The Primal Vow is fulfilled," I thought myself. "That glow which turned into brilliant light is Amida Buddha."

Having seen this miracle, I felt humbled so I bowed and exited the room.

As I walk down the hallway, a sign appears on the wall in the distance. On it appears the Chinese characters:

堂
納
骨

Not only is this spirit temple a mausoleum, it also is a bone storage hall where the bones of dead sentient beings are stored.

Then I turn around, and slowly walk back to the door of the mausoleum.

When I open it, the brilliant light of the setting sun almost blinds me. After I close the mausoleum door, the sun has painted the sky with a rapidly fading red glow.


As I wander home in the rapidly fading dusk, my path takes me due east where the moon shines brightly in the sky.

My thoughts return to my visit to the mausoleum and the shelves within its rooms filled with drawers containing the bones of the deceased collected after cremation. While walking the path alongside the pond near my home, I reflect on death and the brevity of human life.

When I was a Child

When I was a child, my first exposure of death happened when my grandmother died. As I grew older, my first contemplation on nonexistence left me anxious and afraid of death. Once, when I had caught the flu as a child, my own life had almost been taken from me. So my mother bought medicine from the local pharmacy. The next day, my fever broke.

From that moment on, my fear of death became worse. As a result of that fear, the stress caused the allergic reaction of hay fever to arise.

Then one day, at the Buddhist temple near my parents' home, I requested the Three Pure Land Sutras central to the Jodo Shinshu faith to read at my leisure. As I read about the Pure Land of Bliss being described, it seemed a wonderful place.

Once I grasped the concept of the Pure Land as the afterlife, my belief in it increased as my faith in Amida's Primal Vow grew.

Reflections

In a pond near my home, I gaze on the moon's reflection in it while seated comfortably in a wicker chair.

As it glistens in the water, my thoughts turn inwards in meditation, visualizing the Buddha Amida with eyes closed. From time to time, my eyes open as I gaze on the moon's image reflected on the still surface of the pond. Then I look up at the moon.

At some point during meditation, my inner vision of the Buddha merges with the sight of the bright moon in the sky. It is as though the light of the moon is the light of Buddha Amida.

My meditation is over. So I rise to stretch my legs and raise my arms as if to embrace the moon.

In an instant I feel solemn as I stand before the glistening Boundless light of Buddha Amida, assuring me that Amitabha is nearby.

Thus assured, all fear of death fades from my mind. It is replaced by a greater appreciation of life.

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King Emma or Yama: http://en.wikipedia.org/wiki/Yama_%28Buddhism_and_Chinese_mythology%29
Buddhist funeral: http://en.wikipedia.org/wiki/Funeral_%28Buddhism%29
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Rebirth Dharani: http://en.wikipedia.org/wiki/Pure_Land_Buddhism#Pure_Land_Rebirth_Dh.C4.81ra.E1.B9.87.C4.AB

The Name-that-calls

Integral in the Pure Land tradition is Amida Buddha.

In the True Pure Land School of Japanese Buddhism are Jiriki (self-power) of the devotee and Tariki (Other-power) of Amida Buddha.

By self-power, the Pure Land devotee calls to Amida Buddha. By other-power, Amida Buddha calls to the devotee.

The calling of Amida Buddha's name is known as Buddha Recitation or Nembutsu.

Amida Buddha's promise of my rebirth in the Pure Land of Bliss is affirmed by Buddha Recitation.

When I call to Amida, it is but Amida calling to me.

This is why Nembutsu known as the Name-that-calls.

Namu Amida Butsu.

Homage to Great Wisdom, Great Compassion, and Great Meditation

If I no longer am attached to self,
then being attached to reward
in the Pure Land of Bliss
through Buddha Recitation
is the working of the Dharma.
Homage to Amida Buddha!

For the Pure Land arose
because of Dharmakara's Vows,
and his promised rebirth
as Amida is fulfilled
by all sentient beings
who remember his Name.
Homage to Amitayus Buddha!

Homage to Infinite Light and Life!
Homage to the Light of Great Wisdom,
Homage to Amida Buddha!
Homage to the Life of Great Compassion,
Homage to Kuan Erh Yin!
Homage to the Great Meditation,
Homage to Mahasthamaprapta!

My religion has a lot of flavours

I'm a deistic panentheist with a respect for the whole universe, and all sentient beings including me and you, that based on realizing reality (life, the universe and everything) is God (the Absolute).

Then a person might ask me: what of good and evil?

Well, that's like having a magical coin: one side's good, the other side' evil, and the creator of that coin is God who symbolizes moral judgment.

"What about salvation?" another person might ask.

If there is a God, and given that God created the soul within me, which was loaned to me at birth, and knowing that my soul returns to God (with interest), then my mindful practice of unconditional love is in effect a form of salvation in itself.

For the process involved in practicing that love is in effect salvation.

Thus the story of Jesus serves as an inspiration to people who want to know God.

However, the closest thing to God as the Absolute is the description of Heaven!

Essentially, my religion has the following flavors: a Buddhist panentheism in which an almost infinite number of universes exist with an infinite number of Buddhas willing to instruct all sentient beings in their infinite number of Pure Lands, and an infinite number of bodhisattvas able to help all sentient beings awaken to the truth. In this multiverse there also exists the Absolute, which is the closest I get to God.

In practicing Buddhism, Buddha Recitation and meditation are the main parts of the mindful practice that I use to "worship God". This is a worshipless worship since it is empty of worship. It would be incorrect to call Buddha Recitation worship when it is done to remind me of the Buddha. Hence it is called Buddha Remembrance.

Perhaps intellectually understanding a Buddhist concept such as the Absolute is a form of worship, but it too is a worshipless worship since the Absolute transcends a dualistic notion of God. As well, intellectual understanding of a concept has no element of worship.

Calling understanding worship is incorrect. Rather, it is a part of the process of learning.

Returning to mindful practice, it consists of Buddha Remembrance to pay homage to the Buddha, and meditation to help calm my mind. Once my mind is calm, the clear mind arises to help me to the next level of meditation, insight.

With clarity of mind, I am able to attain the samadhi of loving-kindness, that single-minded insight symbolized by the boundless light of Great Wisdom that is Amida and the boundless life of Great Compassion that is Amitayus, both of whom are the dual aspects of Amida Buddha.

Thus, my religion has a lot of Buddhist flavors, and the only sparkle of God is the Absolute which might be similar to the Christian heaven. As a deist, I accept the Christian heaven as a place where all its members live eternally in Jesus. However, Jesus and God are not a part of this Buddhist multiverse, for the Christian Heaven and Hell dwell in their little universe.

What connects God to the Buddhist multiverse is loving-kindness, for both Amida Buddha and Jesus are symbols of the unconditional love known as loving-kindness.

As you can tell, my religion is a panentheism with a deistic component of which the Christian universe as described exists outside of the Buddhist component. Additionally, the deistic component has a respect for the Shinto deities but without any worship of them, because they exist only on an intellectual level.

Were I to practice Shinto it would be best expressed in dance, usually to the tune of Asian music, preferably the Yoshida Kiyoshi's Rising Sun, complete with shamisen and taiko drums.

As well, I have a respect for Veershaivism, the Lingayatism of Basavanna, the Shiva saint of 12th Century India.

As you can tell my religion has a lot of flavours.

The Primal Vow

It is said that Dharmakara made 48 Vows, and through the action of good karma, reincarnated as Amida Buddha.

Especially dear to Pure Land Buddhists is the 18th Vow, which is known as the Primal Vow:

"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma."


It is this vow that sets the minimum times to recited Amida Buddha's name using the Nembutsu (Namu Amida Butsu). When one utters the Nembutsu out of sincerity with thanksgiving and gratitude, one's mind becomes settled.

As well, in excluding "those who commit the five gravest offences and abuse the Right Dharma", the Vow also suggests that Amida Buddha offers a hand to those sentient beings who are incapable of reaching Enlightenment through their negative karma.

Ultimately, devotion to Amida Buddha help prepare the Shin Buddhist practitioner for rebirth in the Pure Land at the end of her life.

For mindful practice of the Nembutsu does reduce mental suffering when practiced over one's lifetime.

Namu Amida Butsu

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Primal Vow: The Power of Love: http://buddhistfaith.tripod.com/beliefs/id10.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Shin Buddhism (another name for Jodo Shinshu): http://www.bffct.net/id72.html