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.

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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

I am a Mirror (poem)

I am a mirror.
Whatever you say
About me reflects on you.
You call me "weak"
because of your weaknesses.
You call me "strong"
because of your strengths.
Reflecting thusly, my silence
is golden always.

You are a mirror
Reflecting on the mind
Entranced by the ego
Until lost in
the dualities
Of Self and Other.

I am a mirror.
Whatever I say
About you reflects on me.
I call you "weak"
Because of my weaknesses.
I call you "strong"
Because of my strengths.
Reflecting thusly, your silence
is golden always.

You are a mirror
Lost in the mind that projects
The ego upon the world,
Until found through
The reality
of Selflessness.

To free the ego grasping
In vain for the object of desire,
Appease the ego with love
Rendered unconditional by Buddha,
Whose smile is contagious
And Whose Nature is true.

What is that mirror
But a single facet
of the diamond mind of Buddha,
And each sparkling facet,
The mind of a bodhisattva
Reflecting on True Self
And the Other as One,
While the ego is appeased.

This is that mirror,
The mind in meditation
Reflecting with the clarity
of the diamond mind of Buddha,
Having appeased the ego
With Four Noble Truths
That led to the Eightfold Path —
Nirvana sets all of us free!

---

Originally posted on Oct 2, 2014 at 5:57 AM

Perfection (satire)

Some people who know a little about nanotechnology think it could create superior human beings with greater intellect, reasoning abilities and, as a consequence, morality. However, the possible risk of death from taking a pill to cause this evolution into Homo Sapiens Magna has dampened research into the use of nanotechnology to make us smarter and morally superior to the average person.

This is because greater intellect does not preclude insanity, which is validated by schizophrenic people being of a higher intellectual capacity than a person with a mood disorder. Even though bipolar people are highly creative, their tendency toward anxiety in novel situations when not manic tends to moderate their intellect.

As for narcissistic peoples, the only thing they know about the most is themselves, so they would apply their intellect once they confirm what's in it for them, which implies the appearance of high intellect without a corresponding sense of compassion for other people. Were anyone to confront them about their past stupid mistake, things could get really ugly in no time.

Even if we were to evolve, the higher intelligence and reasoning abilities might result in the ability to learn to follow a strict moral code as well as the strong sense of compassion and mercy with the strong risk to develop schizophrenia due to sensory overload caused by too much deep thought.

While it would be cheaper to genetically engineer a human being with superior intelligence and reasoning, it would be impossible to correct the inherent genetic destiny of schizophrenia genetically since most schizophrenia is not due to a genetic predisposition but to not learning successful coping skills in response to stress.

In short, there is no gene that gives you superior coping skills. It has to be learned through experience. Thus, the superior man is not born to cope with life. Rather, he learns how to cope with life through his life experiences.

In conclusion, I reject the nanotechnology and the genetic engineering route for creating the perfect man.

Instead, all it takes is Buddhist learning to perfect the man. This includes daily meditation sessions to develop the calm mind (samatha) necessary to solving koans (vipassana).

Though, the easy way to perfect the man is to chant the Nembutsu or even the Nichiren daimoku "Nam-myoho-renge-kyo". This form of meditation is easy to do, and only requires five minutes or less of chanting daily.

Meditation itself helps Buddhists to discover that Buddha Nature inherent to their own live. Buddha Nature can be considered the perfect qualities of the Buddha which passed into the consciousness stream when he died. Superior intellect, reasoning and morality are three of those perfect qualities.

However, I won't consider this exclusive to Buddhists. Christians use the Sinner's Prayer as an aid to perfect, chanting "God have mercy on me, a sinner" out of humility. Indeed, humility is the essential key to perfection, not the science of technology.

YMMV

Sunyata (poem)

Indescribable,
Emptiness is
beyond thought and speech,
for mere words cannot describe
ultimate reality.

Everything one encounters
in life is empty
of absolute identity,
of permanence,
and of an in-dwelling 'self'.

For impermanence
is the constant of life;
indeed, it is Truth
of suffering, absolute.
From it comes Buddha-Nature.

Buddha-Nature is
consciousness reborn again.
For all life is impermanent,
and subject to change.
Indeed, this leads to Emptiness.

In emptiness comes
form derived of the Unborn.
In the Unborn comes
emptiness derived of form.
Thus they are of the Unborn.

Yet the Unborn cannot be
described, which brings us
to Emptiness, which cannot
be described in words,
but only experienced.

---

Original post: November 18, 2007 04:25 AM

Pure Mind and Ten Virtues

From birth to death, a person exists. Yet throughout his life he soon falls asleep to the call of Buddha Nature.

From lifetime to lifetime, for countless millennia, this person then becomes caught in the cycle of rebirth, reborn as Hell being, hungry ghost, animal, human, demon or god.

This is the fate of the sleepers who never awaken to Buddha Nature.

However, the Buddha has shown that with diligent effort through countless lifetimes,
it is possible to let go of desire so that rebirth in the six realms of desire
becomes unnecessary.

All it takes is mindful contemplation to settle the mind and achieve the calm mind conducive to the arising of Bodhi Mind. From that point, one merely observes his mind to discover the ends to escape the cycle of rebirth.

Both contemplation and observation of the mind is known as samatha-vipasyana meditation, and is the skillful means to break that cycle.

What are those ends? Samadhi (single-minded focus) which is of the eightfold path (pure concentration) that leads to the Pure Mind.

This Pure Mind is the end result of practicing the Ten Virtues

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Ten Virtues: http://ddmba.org/pages/about-us/guiding-principles/ten-virtues.php

We Betray an Unsound Mind

By amending our mistakes, we get wisdom.
By defending our faults, we betray an unsound mind.

-The Sutra of Hui Neng

"Amend our mistakes" refers to repentance for violating the five precepts for laypeople. This requires developing a sense of shame.

"Wisdom" refers to the ability to choose wisely, based on amending past mistakes.

"Defending our faults" refers to how an unskillful person acts when his mistakes are highlighted.

"Unsound mind" refers to the ordinary Monkey Mind, committing mistakes that hide Buddha Nature. Recovering Buddha Nature, the mind encounters the brightness of the Bodhi Mind.

With repentance, we desire to amend our mistakes.

Afterwards, wisdom helps us to helps us to learn from our mistakes by reminding us about those amended mistakes.

When a person defends her faults, she shows signs of an unsound mind.

When a person admits to her fault, it is possible to amend her mistakes.

This is known as "getting wisdom."

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Originally posted: Feb 11, 2006 2240H
Update posted: March 8, 2013 2057H

Enlightenment is Always With Us

From birth until death, the potential of Enlightenment is present within all sentient beings as Buddha Nature.

During life, mental and physical negativities arise as afflictions to distract us from it, due to the ego's grasping onto the illusion of permanence.

These negativities leads to suffering due to the Five Poisons of desirous attachment, aversive anger, and delusive ignorance, and their daughters, pride born out of ignorance and desire, and jealousy arising attachment and aggression.

The Five Poisons are the destructive emotions.

Through meditation and mindful practice of wisdom, the charitable acts of kindness to help, and the loving sacrifice in service to other sentient beings aid in satisfying the ego, pacifying it.

Once the ego is pacified, the mental and physical negativities are replaced with the antidotes of love, compassion and insight,which are strengthened through practice and training.

Buddha Nature represents the essential nature of the mind, which is pure and undefiled by the destructive emotions.

When joy comes easily, and the mind is easily calmed through meditation, the antidotes have succeeded in curing it of the Five Poisons.

For that joy arises due to Buddha Nature, the seed of Enlightenment itself.

Thus Enlightenment is always with us, like the pure white light of freedom.

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References:

The Gandavyuha Sutra: http://en.wikipedia.org/wiki/Avatamsaka_Sutra#The_Gandavyuha_Sutra
Five poisons:

• http://en.wikipedia.org/wiki/Kleshas_%28Buddhism%29#Five_poisons
  
• http://www.rigpawiki.org/index.php?title=Five_poisons
  wli>http://www.rigpawiki.org/index.php?title=Disturbing_emotions
  

We Can Become Buddhas

Orgyen Tobgyal Rinpoche says:

It is because this ground or sugatagarbha or potential is common to all beings that they are capable of attaining enlightenment. If they did not have such a ground then they could never become buddhas.

For example: a stone doesn’t have the ‘ground’ or potential to produce oil, and so no matter how much you might press it and grind it — even if you use modern tools and machinery — you will never extract any oil. A sesame seed, on the other hand, does have the potential to produce oil, and by pressing it in the right way, sesame oil can and will be produced. So it is because the potential exists as part of our basic nature that we can become buddhas.

In my previous blog post, I wrote about the Eight Consciousnesses of Yogacara School. In it, the eight consciousnesses revealed, and of them, it is the eighth consciousness that will help with the understanding of the Buddhist term of "ground". For the eighth consciousness is also called "all-ground consciousness" in Tibetan Buddhism.

Sugatagarbha is the Tibetan Buddhist term for Tathagatagarbha, or Buddha Nature.

Buddha Nature is common to all sentient beings, for every being is capable of attaining enlightenment.

Since the potential to become Buddha exists as part of our primordial nature, we all can become buddhas.

Indeed, Buddha Nature is awaken by hearing the Teaching of the Buddha. Inspired by his message, one may choose to become a Buddha, and develop Bodhi Mind, which is both the determination to become a Buddha and the aspiration to help other sentient beings become enlightened.

One of the ways to become enlightened is to become a Zen master, which might involve a backache and perhaps the risk of hemorrhoids. Seriously though, traditional Zen involves the preliminary chanting of the Heart Sutra followed by hours of the sitting in meditation of zazen.

However, the whole point of meditation is to firstly develop the calm mind and secondly, achieve samadhi (one-pointedness of mind or single-minded concentration). To aid in this task, the disciple is given a koan, which is like a Chinese finger puzzle for the mind. For the intent of a koan and zazen is to make the mind flexible enough to achieve satori (seeing into one's true nature).

This happens when the disciple lets go of clinging to what Zen is supposed to be, and has that moment of sudden enlightenment when he lets go of what he thinks Zen is.

When the Zen practitioner carries the burden of Zen as a bunch of rules requiring discipline to practice just sitting in excellence, it's like the Zen master who carried a beautiful girl across a flooded stream and his disciple.

For the purpose of meditation is not just to achieve a calm mind, but to also develop the flexibility of mind to let go of clinging to thoughts. With every breathe he takes, the disciple learns discipline.

Even though sometimes I may mock the Zen practitioner, it is to discover if his meditation has resulted in the joy of satori. This is why when I meditate, it is done with a smile.

Master Hui-Neng inspired his disciples by teaching them about "no-thought."

No-thought is the state of mind where one cannot find the word for objects he sees and his mind clings to nothing.

In contrast, Hui-Neng's description of the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance" reminds me more of the coming and going of the flow of thoughts without doing more than returning to just breathing when their distraction leads one away from meditating.

Even if we meditate and do not achieve Nirvana in this life, it still is possible to become a Buddha in the afterlife.

Yet the Buddhist remembers that she does her mindful practice for all sentient beings. If she chanted daily even ten Buddha Recitations, then that will help her become reborn in the Pure Land of Bliss.

As long as she did this with utmost sincerity to help all sentient beings become Enlightened, and is determined to be reborn in the Pure Land, her rebirth there is assured.

If she would rather chant the Heart Sutra before meditation, and she chanted it with single-mindedness, it's said she'd discover its true meaning.

In Sanskrit, the beauty of the mantra is found in chanting "gate gate pāragate pārasaṃgate bodhi svāhā."

This mantra is pronounced as: "Guh-teh guh-teh PAH-ruh-sum-guh-teh bohd-hee swa-ha."

The Dalai Lama translated the Heart Sutra mantra as "go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment."

It's been said that all sentient beings have the potential to become buddha, for Self nature is Buddha Nature. Indeed, the Self is filled with selflessness, that sense of psychic prowess performing acts of random kindness in a friendly, loving manner.

Yet it is also empty of the self, which is depicted in Buddhism as the egocentric Monkey mind swinging from thread to thread of thought without a clear focus on the truth of one's actions, or even better, the truth of the Dharmakaya.

For Dharmakaya is but the Truth of the Tathagata that all phenomena, Buddhas and Bodhisattvas are essentially empty of permanence, being a part of the temporary nature of all phenomena. Even Buddhas and Bodhisattvas are finite despite living uncountable ages.

It is wonderful to contemplate the myriad Buddhas, bodhisattvas and the Buddhist pantheon of gods and goddesses pacified by the Buddha to protect him, the Dharma and the Sangha through skillful means.

Although my words about Buddhism may seem hypocritical for exposing the less interesting aspects of Buddhism for Westerners, it is not so.

All my words on Buddhism are inspired by what the Buddha said. For the truth is, we can become Buddhas, by going beyond an intellectual understanding of the Dharma to actually practising meditation.

Though I prefer silent Nembutsu practice of Buddha Remembrance in combination with some kind of breath meditation to prevent my chanting from annoying the neighbours! >:)

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References:

Buddha nature: http://www.rigpawiki.org/index.php?title=Sugatagarbha
Eight Consciousnesses Revisited: http://gandhara.blogspot.com/2013/02/the-eight-consciousnesses-revisited-poem.html
Yogacara: the Eight Consciousnesses: http://en.wikipedia.org/wiki/Yogacara#The_eight_consciousnesses

The Eight Consciousnesses Revisited (poem)

Introduction

In this world of birth-life-death,
when we do not interact with the world we live in,
reality appears non-existent.
Through the six senses organs
and their corresponding objects
we interact with the world.
During sleep or unconscious,
our six consciousnesses are dormant.

The Sixth Consciousnesses Arise

Reality exists through our experience of phenomena.
By interacting with it through the six senses,
we constantly experience reality as being real.
Our experiences are moderated by our mind as consciousness.
Therefore reality exists because we constantly interact with it.
While awake and fully conscious, our six consciousnesses arise.

When eyes see a visual object, sights lead to visual consciousness arising.
When ears hears a sound, sounds lead to auditory consciousness arising.
When nose detects an odor, smells lead to olfactory consciousness arising.
When tongue detects tastes, tastes lead to gustatory consciousness arising.
When body feels tangibles, feelings lead to tactual consciousness arising.
When mind ideates, thoughts leads to mental consciousness arising.

the Seventh and Eighth Consciousness

From the mind arises
two more consciousnesses,
base consciousness and
storehouse consciousness.

When mind experiences a disturbing emotion or attitude, self grasping leads to deluded awareness.
When mind experiences reflexive awareness, memory leads to all-encompassing foundation consciousness.

The Sense of Self is of the Mind

According to the Tibetan Lama Thrangu Rinpoche,
When sometimes you have a sense of self,
and you think “I”, that is an operation
not of the seventh consciousness
but of the sixth.

The Three Mental Consciousnesses

In the Chittamatra and Svatantrika-Madhyamika schools,
three mental consciousnesses exist, mental consciousness,
base consciousness, and store-house consciousness.
Of these three consciousnesses, mental consciousness
and base consciousness are active, and
the store-house consciousness is not active
being a subtle, neutral level of consciousness.
In it, traces of past actions are stored as "seeds"
ready to ripen into future experience.
For their further manifestations and activities, these seeds are potential energy
retained by the store-house consciousness, which receives impressions
from all functions of each of the other seven consciousnesses.

Seventh Consciousness as Source of the Other Consciousnesses


According to conventional Yogacara tradition, deluded awareness,
being the base consciousness, is the "source" of
the other seven consciousnesses, which all evolve and transform
based on experience of phenomena which make up reality.

The Names of the Seventh and Eight Consciousnesses

According to the Tibetans lamas of Vajrayana,
base consciousness is called emotional consciousness.
Lama Chökyi Nyima calls it afflictive aspect of consciousness.
Padmakara calls it defiled emotional consciousness.
Gyurme Dorje, the Agyur Rinpoche, calls it deluded consciousness.
The store-house consciousness is called all-ground consciousness.
Called the "seed consciousness" or container consciousness,
it serves as the "container" for all experiential impressions

Store-house Consciousness Empowers Rebirth

The store-house consciousness accumulates all potential energy
for the mental and physical manifestation of a sentient being's existence.
It is the storehouse-consciousness which induces transmigration
or rebirth, causing the origination of a new existence.

Base Consciousness Focuses Inward

In Tibetan Buddhism, the base consciousness
focuses inwards on the ground of all (alaya)
that is mistaken for a self that is real,
which results in all experience of reality
then consists of the choice of wanted or unwanted.

Always present, it is the basis for
all ordinary mental states,
be it virtuous, non-virtuous or neutral,
The base consciousness only stops
when the Bodhi Mind arises,
in the highest state of samadhi,
or during the non-abiding nirvana —
the great nirvana beyond
both ordinary existence in Samsara —
this world of birth-life-death, —
and in the basic nirvana of self-power.

Tathagata and Alaya Vijnana are One

Both the Lankavatara Sutra and Ch'an & Zen agree:
the Tathagatagarbha and alaya vijnana are one,
identical and fundamentally pure.
Atman is the permanent, unchanging self,
and prakrti, the original and primal nature
from which all things evolve, whether
it be mental, emotional and physical.
Though the Tathagatagarbha looks similar to atman
and alaya vijnana, prakrti, the Tathagatagarbha
conforms to the non-self doctrine,
and alaya vijnana is the mind-stream.
Mind-stream or consciousness-stream,
both streams are the same, but
cannot be reified as atman at all.

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Ayatana (sense bases): http://en.wikipedia.org/wiki/Ayatana
Salayatana (the six sense bases): http://en.wikipedia.org/wiki/%E1%B9%A2a%E1%B8%8D%C4%81yatana
Eight consciousnesses: http://en.wikipedia.org/wiki/Eight_Consciousnesses
http://www.rigpawiki.org/index.php?title=Eight_consciousnesses

The Four Worths (poem)

This world is worth not clinging to,
So this mind is empty of clinging.
Let forty-nine repetitions of Nembutsu
burn away all evil karma, and
create great karma to fruit in
the Buddha World called Sukhavati.

This life is worth keeping.
This heart beats due to body nature,
But Buddha Nature is freely shared
by 102 Buddhas, of which Amitabha
is the most compassionate and wise!
For he calls to all from the Pure Land!

This Teaching is worth learning.
All the willing need to do is listen,
Not only with the ears but with the heart!
Only then is the seed of Buddha Nature
planted in the heart of each Buddhist.
With mindful practice, it becomes Self Nature.

This universe is worth knowing,
And it all becomes evident from
years of meditation and Buddha Recitation
that this old fool is neither Enlightened
nor has he ever entered into Samadhi.
However, the refund I shall get is the Pure Land!

Womb Essence (poem)

For all people who are conceived,
their Buddha Nature
in the Pure Land attracts them to
the womb of their mothers.
Thus it is Buddha Nature
that is the seed stored in
alaya consciousness until rebirth.

Nurtured with Love (poem)

Self and other are
essentially Emptiness,
that bright spirit of
Self Nature that is Buddha Nature.
One's life is nurtured with Love.

Buddha Nature as the Original Nature of the Unborn

'Buddha-nature is viewed as the basis of all worlds and phenomena, in the sense that the idea of "beings" and "worlds" only arises when one, out of ignorance, ignores the mind's essential condition, manufactures reference points, and clings to them as if they are real.' -- http://en.wikipedia.org/wiki/Dzogchen#Concepts

Indeed, Buddha Nature is the original nature of all sentient beings from before they are born.

Then before we awaken to the purpose of our lives (to become enlightened), we develop the self as real (ego) out of spiritual ignorance and go onto imagine the soul as real out of fear of nonexistence.

Wen we ignore the essence of the primordial nature of the mind (Buddha Nature), we develop the delusion that the ego is real and that the soul exists as a permanent thing which reincarnates.

To the Buddhist, we are merely spiritually ignorant of our True Nature i.e. that our primordial goodness is Buddha Nature.

Only the spiritually shallow call the Buddhist who patiently tries to awaken others to this sublime truth "mad" due to their fear of nonexistence. He would be prudent to not retort in kind, but to realize the spiritually shallow will not awaken to truth because they are attached to their worldliness.

In this way, the Buddhist learns the folly of trying to awaken the spiritually shallow to Buddha Nature.

For he who sees Buddha Nature as the original nature of the Unborn due to his mindful practice consisting of meditation and Buddha Recitation should continue with his practice.

Leaving the spiritual shallow alone, he should associate with his spiritual friends and encourage their mindful practice.

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Originally posted: June 27, 2010 2309H
Updated: February 10, 2013 1928H

The Primordial Buddha is not a God or a Creator

"...The tantric tradition is the only one which explains the Dharmakaya in terms of Inherent clear light, the essential nature of the mind; this would seem imply that all phenomena, samsara and nirvana, arise from this clear and luminous source. Even the New School of Translation came to the conclusion that the "state of rest" of a practitioner of the Great Yoga--Great Yoga implies here the state of the practitioner who has reached a stage in meditation where the most subtle experience of clear light has been realized--that for as long as the practitioner remains in this ultimate sphere he or she remains totally free of any sort of veil obscuring the mind, and is immersed in a state of great bliss.

"We can say, therefore, that this ultimate source, clear light, is close to the notion of a Creator, since all phenomena, whether they belong to samsara or nirvana, originate therein. But we must be careful in speaking of this source, we must not be led into error. I do not mean chat there exists somewhere, there, a sort of collective clear light, analogous to the non-Buddhist concept of Brahma as a substratum. We must not be inclined to deify this luminous space. We must understand that when we speak of ultimate or inherent clear light, we are speaking on an individual level." — His Holines the Dalai Lama

What the Dharmakaya Is

Dhamrakaya is Inherent clear light and the essential nature of the mind.

All phenomena experienced in samsara and nirvana, arise from "this clear and luminous source".

Thus, the inherent clear light == the clear and luminous source == Dharmakaya

Description of the practitioner of Great Yoga

"The state of rest" of a practitioner is "the state of the practitioner who has reached a stage in meditation where the most subtle experience of clear light has been realized".

Thus the state of rest refers to the mind at rest in the samadhi called "Great Yoga"

The Stage of the Ultimate Sphere

By implication the stage of ultimate sphere is a level of meditative experience.

This stage is known as "The ultimate sphere".

Two things happen to the practitioner who remains in the ultimate sphere. He or she

1. "remains totally free of any sort of veil obscuring the mind", and
   
2. "is immerse in a state of great bliss".

The Clear Light Defined "Ultimate source" -- "the clear light" == the ultimate sphere called "clear light" == Dharmakaya "The clear light is closest to the notion of a Creator, since all phenomena, whether they belong to samsara or nirvana, originate therein." All phenomena originate in the clear light. Phenomena experienced in samsara (this life of birth and death) or in nirvana (enlightenment). The following is an error in thought that the Dalai Lama affirms to be a fallacy:: "collective clear light, analogous to the non-Buddhist concept of Brahma as a substratum." The reason why it is untrue: the deification of the clear light risks its worship which is a form of superstition. Ritual worship of deities is not Buddhist. Therefore the clear light is not a God to be worshiped. Buddhist do not worship Buddhas or Buddhist deities, for they symbolize positive qualities of the human mind and thus are used to help relieve suffering both in this world and the next. Ultimate clear light is experienced on an individual level. Therefore the clear light is not a God or a Creator. These two paragraphs imply that the deification of God and the existence of God violate the Buddhist tenet of non-self. Buddha is not A God or Creator Given that God lives a life of infinite existence that lasts an exceedingly long time called "eternal life", it follows that God is immortal, since immortality as a form of permanence lasts an infinite length of time. Non-self is understood to be the principle of impermanence. Ergo God's existence violates the Buddhist principle of impermanence which states that all sentient beings last for a finite length of time. Therefore the Primordial Buddha of Vajrayana is not a God or Creator. Instead, he represents the higher consciousness of clear light in which all phenomena of samsara and Nirvana are experienced without being attached to them. In this context, "higher consciousness" refers to the state of mind attained through deep meditation, ritual chanting and other rituals specific to Vajrayana.

---

The Dalai Lama's answer on a Creator and Creation: http://hhdl.dharmakara.net/hhdlquotes22.html
Seven Virtues: http://en.wikipedia.org/wiki/Seven_virtues

Caught on the Endless Wheel

All states that can be returned to external causes are obviously not you, but that which cannot be returned to anywhere, if it is not you, what is it? Therefore, you should know that your mind is fundamentally wonderful, bright, and pure and that because of your involvement with the things of the world you have covered it up and lost it. In this way you are caught on the endless wheel of becoming this or that, sinking and floating in that sea of endless becoming. Awaken yourself now to your own bright mind.

— Surangama Sutra

External causes refer to worldliness and the risk of evil karma.

The mind that is "fundamentally wonderful, bright, and pure" is the mind aware of Buddha Nature, being Bodhi Mind.

By getting involved with the world, the Buddhist covers up her Buddha Nature, and her Bodhi Mind is lost.

"The endless wheel of becoming this or that" is Samsara, this world of birth-life-death.
"That sea of endless becoming" too is Samsara.

"Awaken" refers to mindful practice that develops wisdom and compassion for all sentient beings, including being of service to others.

"Your own bright mind" is Bodhi Mind.

To awaken the mind to Bodhi Mind, meditation with Buddha Recitation will develop wisdom and compassion.

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Originally posted: March 11, 2006 at 1524H
Updated: February 7, 2013 0051H

Everyone Has Buddha Nature

Since the Buddha said
everyone has Buddha Nature,
this old fool believes that
he has Buddha Nature.
Even though his efforts
have yet to blossom,
waiting has taught him patience.
When deep in meditation,
counting each and every breath,
this old fool soon loses count.
All that is left is to
breathe in darkness,
and breath out light,
until his mind is clear.
Then, in a moment of clarity,
his mind stops wandering,
and his focus is on
thse six syllables:
Namu Amida Butsu!
Homage to Boundless Light!

With Effort, All Things Are Possible

If you have only effort, you have all Dharmas,
But if you have only laziness you do not know any Dharmas. — Geshe Kelsang Gyatso


With effort, anything is possible. Although one may be limited by physical strength, with mindful practice the mind is capable of anything.

Last night I went out to visit Vancouver. Since my habit is to take pictures with my smartphone camera, most of my night was spent taking pictures of my trip into Vancouver and of the city itself.

First I went down to English Bay. Then I returned to Robson Street and Howe Street, near Chapters Book.

At Chapters, I looked around until I found the Rubaiyat by Omar Khayyam, which I got for a bargain: $2!

This is the fifth edition of the Rubaiyat.

Contrary to popular opinion, the Rubaiyat is not about drinking wine. What wine represents in the verses is the Divine and is akin to the Holy Spirit in Christianity.

Returning to the Buddhist quote regarding effort, "Dharmas" refers to phenomena. For the phenomena that effort brings is inspiration.

After reading the Rubaiyat, I felt inspired to write the poem preceding this article, We are All One.

As well, inspiration helped with the effort to create my newest music video to post on Youtube using pictures I took last night.

With effort, you could have anything,
Be it peace of mind or happiness.
All it takes is faith in the Buddha,
and belief that Buddha Nature is Emptiness.

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The Rubaiyat: http://classics.mit.edu/Khayyam/rubaiyat.html
Analysis of Rubaiyat: http://www.peejeshare.com/essays/analysis-rubaiyat-omar-khayyam-8825

Meditation, Dhyana and Samadhi

Hui Neng said:

What is sitting for meditation? In our School, to sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances, be they good or otherwise.

To meditate means to realize inwardly the imperturbability of the Essence of Mind.

What are Dhyana and Samadhi? Dhyana means to be free from attachment to all outer objects, and Samadhi means to attain inner peace. If we are attached to outer objects, our inner mind will be perturbed. When we are free from attachment to all outer objects, the mind will be in peace. Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in. He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi.

To be free from attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi. When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi. The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure."

Let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort.

Dhyana

Hui Neng said:
In our system of meditation,
we neither dwell upon the mind
in contradistinction to
the Essence of Mind nor upon purity.
Nor do we approve of non-activity.
As to dwelling upon the mind,
the mind is primarily delusive;
and when we realize that it is only a phantasm
there is no need to dwell on it.
As to dwelling upon purity,
our nature is intrinsically pure;
and so far as we get rid of all delusive 'idea'
there will be nothing but purity in our nature,
for it is the delusive idea that obscures Tathata (Suchness).
If we direct our mind to dwell upon purity
we are only creating the delusion of purity.
Since delusion has no abiding place,
it is delusive to dwell upon it.
Purity has neither shape nor form;
but some people go so far as to invent the 'Form of Purity',
and treat it as a problem for solution.
Holding such an opinion, these people are purity-ridden, and
their Essence of Mind is thereby obscured.
Those who train themselves for 'imperturbability' should,
in their contact with all types of men,
ignore the faults of others.
They should be indifferent to others' merit or demerit,
good or evil, for such an attitude accords with
the 'imperturbability of the Essence of Mind'.
A man unenlightened may be unperturbed physically,
but as soon as he opens his mouth he criticizes others and
talks about their merits or demerits, ability or weakness,
good or evil; thus he deviates from the right course.
On the other hand, to dwell upon our own mind or
upon purity is also a stumbling-block in the Path.

Who Knows the Way to the Pure Land?

"Buddhist thought may be considered to have followed this order of human thinking; from the scientific form to the religious through the philosophic. The ultimate end of Buddhism is perfect self-realization, enlightenment. For the attainment of this purpose two basic principles are to be recognized. Firstly, the individual self must be negated. Secondly, the universal self and the oneness of all life must be affirmed." — Ryuchi Fujii, The True Meaning of Buddhism - Muryoko, Journal of Shin Buddhism

Buddhist psychology affirms that the individual self is a social fiction which arises out of the interconnection of all sentient life.

"Self exists in mutual relationship to all things, to the totality of all things and to the oneness of all life. Self-realization is achieved through the mutual understanding of the nothingness of all selves." — ibid.

Thus, self is reflected in all things.

Just as I have a mind, so too do other people. Furthermore, so do all sentient beings have a mind. Since a mind is conscious of the six senses (ear, eye, smell, taste, touch, and cognition), thus is it the same as consciousness. For only in the mind does consciouness arise for each of the senses.

Buddhist philosophy holds that conflict, fights and war between sentient beings are due to the illusion of ignorance.

Yet Buddha Nature is reflected in all things nd is known as the oneness of all things.

"Self-realization is attained through the wisdom of self-effort." — ibid.

In Buddhist practice, each sentient being is limited and ignorant by nature when it remains an individual.

This is why people have a community and when why the most inquisitive of them seek the truth both through their interaction with other sentient beings and through solitude.

"Self is ever perfectible, but it cannot be perfectly realized in this world. Self is perfectly realized only in the Pure Land through the aid of Amida Buddha." —

On hearing the Buddha's Teaching, the practitioner comes to realize that, like a bodhisattva, one gains the truths about Amida Buddha through practice to realize the purpose in life is to be of service to others.

In this way is the path to rebirth in the afterlife is the Pure Land of Bliss.

For only Amida Buddha knows the way to the Pure Land.