Ceux qui croient
en l'unicité de Dieu,
et dont les cœurs se reposer
dans le souvenir de Dieu,
en vérité, dans le souvenir de Dieu
ne tranquillisent les coeurs?.
Ceux qui croient
en l'Unicité de Dieu,
et font de bonnes oeuvres,
toutes sortes de bonheur
est pour eux et un bel endroit
de la déclaration finale.
In the original translation, Quran 13: 28-29 declares:
28. Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.
29. Those who believe (in the Oneness of Allah - Islamic Monotheism), and work righteousness, Tuba (it means all kinds of happiness or name of a tree in Paradise) is for them and a beautiful place of (final) return.
In my sect of Buddhism, Buddha Remembrance consists of recitation of the Nembutsu. In Islam, Zikr (dhikr) refers to remembrance, specifically by recitation of the names of God silently. Given that the name of the Buddha is contained in the Nembutsu, zikr is remotely similar to Buddha Remembrance.
When one casts away the quasi-polytheism that Buddhism appears to be, it appears to be more similar to Islam than to Christianity but only within the context of that proverb from the Quran. To objectors of the monotheism faiths (Christianity, Judaism and Islam) who as strangers to Buddhism misunderstand the statues of Buddhas and the many Bodhisattvas, gods and other cosmic creatures who protect the Dharma as idolism, Rai Manuhar Kuchwáhhah has said:
“O Moslem! if the Kâbah be the object of thy worship,
Why dost thou reproach the adorers of idols?”
Just as the Muslims do their perambulations around the Kaaba, the Buddhists do their walking meditations. To the stranger of Buddhism, it might look like the Buddhist is pacing about, to and fro, but instead he is deep in meditation.
Thus it seemed to be a shame when the Taleban blew up the Bamiyan Buddhas because of their misunderstanding. These graven images carved from rock were not created for idolatry but out of devotion for the Buddha. They do not work righteousness through acts of violence and by threats, repress human nature into a parody of religious devotion. Instead, the Taleban and their compatriots, al Qaeda, as well as imitators in Africa, only serve what they call "Shaitan".
Because they cannot hide their mischief due to their exaggerated devoutness, such thugs project their fear of evil within their hearts as an external "Shaitan". So when I hear them calling America, Israel and the West, the "great Shaitan", I interpret it as the great evil hidden in their hearts.
Recently I read of how, in February 2009, the founder of the Pakistani Taleban sect TNSM, Sufi Mohammad was asked to help the Pakistan Army pacify the Taleban in the Swat Valley. While the Pakistan government allowed for Sharia courts, Sufi Mohammad said that because the government would not allow for the courts to work within their own system, rather than aligning with Pakistan's justice system, he declared that Sharia would not work within democracy by saying:
"Democracy is un-Islamic."
At that point, negotiations for disarming the Pakistani Taleban ended. Sufi Mohammad blames democracy for causing factionalism within Pakistan. I have to laugh at this statement because the factionalism actually proves that democracy is not working in the rural areas of Pakistan. It appears to work in certain parts of Islamabad and other urban areas of Pakistan in a limited fashion, depending on your connections with the ruling elite.
By July of 2009, the Pakistan government arrested Sufi Mohammad and charged him with sedition. As of January 2011, he has denied any ties with his organization TNSM and the Pakistani Taleban, declaring that he had only been seeking to establish Sharia in Malakand in Swat district.
I'm not fond of Sufi Mohammad's group TNSM because in October 2007 members of his group used dynamite to erase the face of the twenty-three foot high image of a seated Buddha carved sometime in Seventh century CE. It is a reddish rock face on a hillside southwest of Jehanabad (Shakhorai) near Manglawar in Swat district. In the West this would be considered defacement of a national heritage treasure.
What vandals! This is like going up to a bronze image of the Buddha and whipping out a ball peen hammer to beat the face of the Buddha into lumps of metal. Is this not unlike the statement by Paul the Apostle who said "If your hand offends you, cut it off"? I suppose then if my face offended me, then I am to get plastic surgery! Sorry, I'm stuck with my face for life. Plastic surgery is not an option. :p
When religious leaders make these statements in Christianity, they are forms of rhetoric and are not meant to be carried out by the devout. Yet almost everything in TNSM tends to be taken literally. It is like they are stuck in a childlike state of mind, and have no ability to understand symbolism and metaphor. It makes me wonder how educated Sufi Mohammad and his son "Radio Mullah" truly are.
Unlike the Pakistan in Taleban militants of TTP, the father of the Taleban Maulana Sami ul Haq is not against vaccination. In December 2013, he issued a fatwa favoring polio vaccination, stating that "vaccination against deadly diseases is helpful in their prevention according to research conducted by renowned medical specialists." He added that the vaccines used against these diseases are in no way harmful.
My take on this is that Maulana Sami ul Haq was probably moved by the fact that vaccinations after partition kept much of Pakistan from polio's ravages. Sadly though, his proposal to train Pakistan men for jihad if elected president means he is a man to watch carefully in Pakistan.
Given that ul Haq is the father of the Taleban, it means that the Taliban of Afghanistan are applying the philosophy of a foreigner to ensure that Sharia is the rule of law in Afghanistan. However, it also implies that America leaving Afghanistan should not result in a smaller force there since the experience in Iraq shows that an occupation force of NATO troops will have no hope in pacifying the Taliban there.
So whatever strategy they have after 2014, be prepared for the Taliban to come into the news more often through the year.
Reference:
Quran 13 - Noble Quran:
http://www.noblequran.com/translation/surah13.html
Zikr / Dhikr - Wikipedia:
https://en.wikipedia.org/wiki/Dhikr
Kaaba - Wikipedia:
https://en.wikipedia.org/wiki/Kaaba
Taleban in Pakistan -Wikipedia:
https://en.wikipedia.org/wiki/Taleban_in_Pakistan
TNSM - Wikipedia:
https://en.wikipedia.org/wiki/Tehreek-e-Nafaz-e-Shariat-e-Mohammadi
Sufi Mohammad - Wikipedia:
https://en.wikipedia.org/wiki/Sufi_Muhammad
Pakistan's Heritage at Risk - Archaeology:
http://archive.archaeology.org/online/features/pakistan/
Maulana Sami ul Haq - Wikipedia:
https://en.wikipedia.org/wiki/Maulana_Sami_ul_Haq
Showing posts with label Buddha Remembrance. Show all posts
Showing posts with label Buddha Remembrance. Show all posts
20140114
Meditation on Solitude: an Evolution from Living Alone to Oneness in Pure Mind (poem)
I live alone
dwelling in mindfulness,
remembering Buddha,
my heart rubbed raw
by great compassion,
untroubled by human suffering,
swimming in the ocean
of humanity, swept away by desire, lust, passion...
(written December 27, 2003)
Alone but devoid
of all loneliness, my love
is made pure again
by romantic notions unknown
to the common masses.
(written January 20, 2004)
it is Pure Spirit
that inspires such love,
laying the groundwork
for the Divine Realm.
Thus is it aiki of Ōmoto.
(written January 24, 2004)
Pure Mind only exists.
All other things exist
because Pure Mind cannot stand
to be the only One,
even this humble author
who now may never
realize such a mind,
due to the vanity
existing between the lines.
For humility deepens
awareness of Pure Mind.
(written February 3, 2004)
Aware of Pure Mind,
abandoning pure lust for the world,
the sage can overcome
what the sentient beings
enjoy while frolicking
in this world of Samsara.
(written January 14, 2014)
Last posted: March 12, 2004 1232h PDT
dwelling in mindfulness,
remembering Buddha,
my heart rubbed raw
by great compassion,
untroubled by human suffering,
swimming in the ocean
of humanity, swept away by desire, lust, passion...
(written December 27, 2003)
Alone but devoid
of all loneliness, my love
is made pure again
by romantic notions unknown
to the common masses.
(written January 20, 2004)
it is Pure Spirit
that inspires such love,
laying the groundwork
for the Divine Realm.
Thus is it aiki of Ōmoto.
(written January 24, 2004)
Pure Mind only exists.
All other things exist
because Pure Mind cannot stand
to be the only One,
even this humble author
who now may never
realize such a mind,
due to the vanity
existing between the lines.
For humility deepens
awareness of Pure Mind.
(written February 3, 2004)
Aware of Pure Mind,
abandoning pure lust for the world,
the sage can overcome
what the sentient beings
enjoy while frolicking
in this world of Samsara.
(written January 14, 2014)
Last posted: March 12, 2004 1232h PDT
20130508
The Four Nevers (Samaya)
The Bodhi Mind (bodhicitta) is the cause.
Great Compassion is the root and foundation.
Skillful means are the ultimate. — Mahavairocana Sutra
Through skillful means, the view of enlightenment is fulfilled in compassion towards other sentient beings.
For all sentient beings, be they Buddhas and Bodhisattvas, gods and demons, humans, hungry ghosts, and all of suffering the hells are primordial pure.
Thus they were born basically good, but, due to conditioning, all beings appear to be sentient.
Like a mirror in a sandstorm, the mind is subject to mental and physical negativities as a result of conditioning. No matter how much we wipe the mirror clean, the dust of worldliness soon shall settle on it.
Thus, the disciple commits to the Four Nevers:
- Never to abandon the True Dharma.
- Never to negate bodhicitta.
- Never to withhold or be selective of Buddhist teachings toward others.
- Never to cause any sentient being any harm.
Reference:
Samaya: http://en.wikipedia.org/wiki/Samaya
20130421
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!
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!
20130413
Even Trangressors May Approach the Pure Land
They who promotes mental unrest
in all sentient beings is
destined for the Hells.
Let us hope when they depart
samsara, the loved ones
lefts behind are so devoted
to him that he escapes samsara
by practicing Buddha Recitation
of Amida's Name-that-calls accumulating
the good merits which result
in rebirth in the Pure Land.
All that sentient beings are
required do is Buddha Recitation,
with meditation providing
the set and setting conducive
to Buddha Remembrance.
in all sentient beings is
destined for the Hells.
Let us hope when they depart
samsara, the loved ones
lefts behind are so devoted
to him that he escapes samsara
by practicing Buddha Recitation
of Amida's Name-that-calls accumulating
the good merits which result
in rebirth in the Pure Land.
All that sentient beings are
required do is Buddha Recitation,
with meditation providing
the set and setting conducive
to Buddha Remembrance.
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!
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!
20130406
On No-Thought Practice and the Five Poisons
I cannot see the point of sitting, trying to practice no-thought, when thoughts come and go.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
20130311
March 04 Journal - Zen Readings - a partial commentary
March 04 Journal - Zen Readings:
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
20130212
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!
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!
20130207
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 SutraExternal 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.
Originally posted: March 11, 2006 at 1524H
Updated: February 7, 2013 0051H
20130203
Meditation at Work Pays Off
Homage to the Buddha, the Dharma and the Sangha.
Earlier this morning, I worked from midnight until 6 AM.
Afterwards, I felt my emotions and feeling with a freshness that happens after being up all night, being of service to my boss.
Work consisted of patrolling an underground parkade.
In between each other, I decided halfway through the shift to meditate, specifically breath meditation. Additionally, I also quietly chanted the Nembutsu after finishing the final patrol.
Later, on the bus home I felt sad that my roommate is back under psychiatric care temporarily.
Then it happened: the same joy I had experienced last month.
This joy though had a loving-kindness touch to it. Yet I cannot discount it as the result of fatigue.
Because I put my sincere faith in Amida Buddha's Primal Vow and belief in rebirth in the Pure Land, this explains how meditation for three hours resulted in the pure joy that loving-kindness causes bubble out of my heart-mind.
Through meditation, the heart of feelings was brought closer to the mind of reason to become one as the heart-mind.
After Buddha Recitation (Buddha Remembrance by chanting the Nembutsu - Namu Amida Butsu), the heart-mind became Bodhi Mind.
Arising from the Bodhi Mind came this joy, all due to loving-kindness.
Once again, meditation and Buddha Recitation in earnest results in liberation from repression and introversion for this follower of Amida Buddha.
In giving homage to Amida Buddha's boundless life of compassion and boundless light of wisdom, Buddha Remembrance set my heart-mind free.
Now this follower of Amida is humbled, for this joy arose out of loving-kindness due to the Name-that-calls!
Namu Amida Buddha!
Earlier this morning, I worked from midnight until 6 AM.
Afterwards, I felt my emotions and feeling with a freshness that happens after being up all night, being of service to my boss.
Work consisted of patrolling an underground parkade.
In between each other, I decided halfway through the shift to meditate, specifically breath meditation. Additionally, I also quietly chanted the Nembutsu after finishing the final patrol.
Later, on the bus home I felt sad that my roommate is back under psychiatric care temporarily.
Then it happened: the same joy I had experienced last month.
This joy though had a loving-kindness touch to it. Yet I cannot discount it as the result of fatigue.
Because I put my sincere faith in Amida Buddha's Primal Vow and belief in rebirth in the Pure Land, this explains how meditation for three hours resulted in the pure joy that loving-kindness causes bubble out of my heart-mind.
Through meditation, the heart of feelings was brought closer to the mind of reason to become one as the heart-mind.
After Buddha Recitation (Buddha Remembrance by chanting the Nembutsu - Namu Amida Butsu), the heart-mind became Bodhi Mind.
Arising from the Bodhi Mind came this joy, all due to loving-kindness.
Once again, meditation and Buddha Recitation in earnest results in liberation from repression and introversion for this follower of Amida Buddha.
In giving homage to Amida Buddha's boundless life of compassion and boundless light of wisdom, Buddha Remembrance set my heart-mind free.
Now this follower of Amida is humbled, for this joy arose out of loving-kindness due to the Name-that-calls!
Namu Amida Buddha!
20130202
Ultimate Liberation
Because of Birth and Death,
Develop the Bodhi Mind;
With deep Faith and Vows,
Recite the Buddha's Name. — Elder Master Ch'e Wu
"Birth and Death" refers to samsara, the cycle of birth-life-death.
"Bodhi Mind" refers to the mind awakened to the spirit of Enlightenment. It consists of two aspects: the determination to achieve Buddhahood and the aspiration to rescue all sentient beings.
"Faith" refers to the faith in the Primal Vow and the belief in Amida's Pure Land.
"Vows" refers to the 48 Vows of Amida Buddha.
"Buddha's Name" refers to the name of Amida.
Reminded by suffering and death, the Buddhist's current practice is for the goal of ultimate liberation, to save himself and others.
At first glance, the previous statement seems depressing and sad. However, it is actually the affirmation of two facts of life: people do suffer and fear death.
Thus suffering and death motivate the practitioner to seek liberation from suffering and death.
Liberation is achieved through Buddha Recitation and meditation by freeing the mind from suffering and the fear of death.
Buddha Recitation helps free the practitioner from the fear of death by affirming the Primal Vow. With his rebirth in the Pure Land fully assured, the fear of death of removed.
Meditations helps free the mind from suffering by calming it. Once calm, the mind is able to clearly see hope where once suffering offered despair.
Through instruction and practice, one learns to let go of the thoughts in one's mind, clinging to neither positive nor negative thoughts.
Without clinging to thoughts, one is able to produce good thoughts which lead to good karma (actions).
For example, I am currently thinking of joy. The good action is viewing the world as a good place to live. This leads to a positive outlook on life. I am ready to greet the day. Nothing can change my mind about this.
Freed of suffering, I am able to choose to think good thoughts and remain focused on them.
Develop the Bodhi Mind;
With deep Faith and Vows,
Recite the Buddha's Name. — Elder Master Ch'e Wu
"Birth and Death" refers to samsara, the cycle of birth-life-death.
"Bodhi Mind" refers to the mind awakened to the spirit of Enlightenment. It consists of two aspects: the determination to achieve Buddhahood and the aspiration to rescue all sentient beings.
"Faith" refers to the faith in the Primal Vow and the belief in Amida's Pure Land.
"Vows" refers to the 48 Vows of Amida Buddha.
"Buddha's Name" refers to the name of Amida.
Reminded by suffering and death, the Buddhist's current practice is for the goal of ultimate liberation, to save himself and others.
At first glance, the previous statement seems depressing and sad. However, it is actually the affirmation of two facts of life: people do suffer and fear death.
Thus suffering and death motivate the practitioner to seek liberation from suffering and death.
Liberation is achieved through Buddha Recitation and meditation by freeing the mind from suffering and the fear of death.
Buddha Recitation helps free the practitioner from the fear of death by affirming the Primal Vow. With his rebirth in the Pure Land fully assured, the fear of death of removed.
Meditations helps free the mind from suffering by calming it. Once calm, the mind is able to clearly see hope where once suffering offered despair.
Through instruction and practice, one learns to let go of the thoughts in one's mind, clinging to neither positive nor negative thoughts.
Without clinging to thoughts, one is able to produce good thoughts which lead to good karma (actions).
For example, I am currently thinking of joy. The good action is viewing the world as a good place to live. This leads to a positive outlook on life. I am ready to greet the day. Nothing can change my mind about this.
Freed of suffering, I am able to choose to think good thoughts and remain focused on them.
20130131
Good Thoughts Destroy Evil Karma
Hui Neng said:
Think not of the past but of the future. Constantly maintain the future thoughts to be good. This is what we call the Sambhogakāya.
Just one single evil thought could destroy the good karma that has continued for one thousand years; and just one single good thought in turn could destroy the evil karma that has lived for one thousand years.
If the future thoughts are always good, you may call this the Sambhogakāya. The discriminative thinking arising from the Dharmakāya (法身↔fashen "Truth body") is called the Nirmanakāya (化身↔huashen "transformation body"). The successive thoughts that forever involve good are thus the Sambhogakāya.
Commentary:
Consider the Samboghakaya as the state of mind in which you continually and naturally produces good thoughts.
It may be thought of as the pure mind of future good, that thinks good of both self and others without discrimination.
One does not get such a mind by merely reading but also by practice of meditation.
As well, one does not stop with just meditation but also practices Buddha Remembrance, as all the Zen Patriarchs have.
For me, by practicing Buddha Remembrance & meditation in my spiritual practice for the benefit of all sentient beings, my intent is produce good thoughts to destroy evil karma.
By mindfully practicing in this manner with the benefit of all sentient beings, I believe that the good thoughts which arise will destroy not only my evil karma, but also a portion of all sentient beings' evil karma.
By doing so, I try to treat friends, loved ones and strangers, with the utmost respect.
However, I am not perfect and sometimes fail to practice for a few days. Then I return to my spiritual practice, both Buddha Remembrance and meditation focused on good thoughts.
Think not of the past but of the future. Constantly maintain the future thoughts to be good. This is what we call the Sambhogakāya.
Just one single evil thought could destroy the good karma that has continued for one thousand years; and just one single good thought in turn could destroy the evil karma that has lived for one thousand years.
If the future thoughts are always good, you may call this the Sambhogakāya. The discriminative thinking arising from the Dharmakāya (法身↔fashen "Truth body") is called the Nirmanakāya (化身↔huashen "transformation body"). The successive thoughts that forever involve good are thus the Sambhogakāya.
Commentary:
Consider the Samboghakaya as the state of mind in which you continually and naturally produces good thoughts.
It may be thought of as the pure mind of future good, that thinks good of both self and others without discrimination.
One does not get such a mind by merely reading but also by practice of meditation.
As well, one does not stop with just meditation but also practices Buddha Remembrance, as all the Zen Patriarchs have.
For me, by practicing Buddha Remembrance & meditation in my spiritual practice for the benefit of all sentient beings, my intent is produce good thoughts to destroy evil karma.
By mindfully practicing in this manner with the benefit of all sentient beings, I believe that the good thoughts which arise will destroy not only my evil karma, but also a portion of all sentient beings' evil karma.
By doing so, I try to treat friends, loved ones and strangers, with the utmost respect.
However, I am not perfect and sometimes fail to practice for a few days. Then I return to my spiritual practice, both Buddha Remembrance and meditation focused on good thoughts.
20130130
Ordinary Mind, Original Nature and Self Nature True Mind
What is ordinary mind?
Ordinary mind is the mind
you were born with, subject
to cause and effect, which
is called Monkey Mind,
due to it swinging from
thought to thought mindlessly.
What is original nature?
The basic goodness everyone is
born with, yet is hidden
by the action of Monkey Mind.
Original nature is Self Nature,
which can be uncovered through
meditation and Buddha Remembrance.
What is Self Nature True Mind?
Self Nature is original nature,
and True Mind is buddha-mind.
Thus True Mind is awakened
to its original nature.
Ordinary mind is the mind
you were born with, subject
to cause and effect, which
is called Monkey Mind,
due to it swinging from
thought to thought mindlessly.
What is original nature?
The basic goodness everyone is
born with, yet is hidden
by the action of Monkey Mind.
Original nature is Self Nature,
which can be uncovered through
meditation and Buddha Remembrance.
What is Self Nature True Mind?
Self Nature is original nature,
and True Mind is buddha-mind.
Thus True Mind is awakened
to its original nature.
20130124
Fearlessness
When I was younger, I would put off washing dishes until the dishes, plates, and utensils were in the sink...
The longer the task of washing dishes was put off, the longer I thought the task would be.
Yet the first time I started to wash those dishes, it took 15 minutes to do.
After a couple weeks of washing dishes, I realized that washing each meal's dishes would take less than 5 minutes.
Thus fear is like the prospect of washing a week's worth of dishes, all piled in the sink.
Facing fear may even seem impossible at first.
However, repeated exposure to fear led me to see that facing each of life's fears takes less time than the first time I spent tackling all of them at once.
Since then I have faced each fear as it arises, watched as it passed by me, and forgot about it.
Today I'm certain that adding Buddha Remembrance to my daily spiritual practice has helped to ward off almost all fear.
It is amazing that uttering the Name-that-calls actually works!
Perhaps Nembutsu practice is helping me to develop fearlessness.
In this context, fearlessness is the quality of mind that is empty of fear. Yet my mind does experience fear temporarily. Then it quickly goes away.
How is this possible? It is most likely Buddha Remembrance has reduced my fear of the afterlife, which has its roots in the fear of death. With regular practice, chanting the Nembutsu has accumulated the merit of fearlessness.
Could it be that Buddha Remembrance is almost like a protective mantra? Its actual purpose is to promote other power of Amida.
For the concept of the Name-that-calls is that by uttering the Nembutsu, I believe that Amida Buddha calling to me. Far from being magical thinking; this is actually a form of self-hypnosis with the purpose of actualizing my faith in the Primal Vow.
Returning to the topic of facing fear, my faith in the Primal Vow and belief in the Name-that-calls leads me to practice Buddha Remembrance.
As a result of that spiritual practice, my mind has learned to control my fears. This quality of my mind called "control over my fears" is the quality of mind that is empty of fear called fearlessness.
As such, it is the working of my faith in the Primal Vow that actualized fearlessness.
Thus I put my faith in Amida Buddha!
The longer the task of washing dishes was put off, the longer I thought the task would be.
Yet the first time I started to wash those dishes, it took 15 minutes to do.
After a couple weeks of washing dishes, I realized that washing each meal's dishes would take less than 5 minutes.
Thus fear is like the prospect of washing a week's worth of dishes, all piled in the sink.
Facing fear may even seem impossible at first.
However, repeated exposure to fear led me to see that facing each of life's fears takes less time than the first time I spent tackling all of them at once.
Since then I have faced each fear as it arises, watched as it passed by me, and forgot about it.
Today I'm certain that adding Buddha Remembrance to my daily spiritual practice has helped to ward off almost all fear.
It is amazing that uttering the Name-that-calls actually works!
Perhaps Nembutsu practice is helping me to develop fearlessness.
In this context, fearlessness is the quality of mind that is empty of fear. Yet my mind does experience fear temporarily. Then it quickly goes away.
How is this possible? It is most likely Buddha Remembrance has reduced my fear of the afterlife, which has its roots in the fear of death. With regular practice, chanting the Nembutsu has accumulated the merit of fearlessness.
Could it be that Buddha Remembrance is almost like a protective mantra? Its actual purpose is to promote other power of Amida.
For the concept of the Name-that-calls is that by uttering the Nembutsu, I believe that Amida Buddha calling to me. Far from being magical thinking; this is actually a form of self-hypnosis with the purpose of actualizing my faith in the Primal Vow.
Returning to the topic of facing fear, my faith in the Primal Vow and belief in the Name-that-calls leads me to practice Buddha Remembrance.
As a result of that spiritual practice, my mind has learned to control my fears. This quality of my mind called "control over my fears" is the quality of mind that is empty of fear called fearlessness.
As such, it is the working of my faith in the Primal Vow that actualized fearlessness.
Thus I put my faith in Amida Buddha!
Buddha Remembrance Works!
As a Pure Land Buddhist, I am not concerned with personal liberation like the Zen masters are. For that is self power (jiriki).
Rather, I am concerned with the liberation of all sentient beings by uttering the Name-that-calls (Nembutsu) in Buddha Remembrance. This is known as other power (tariki).
Buddha Remembrance is Nembutsu practice in which the follower chants the name of Amida Buddha mindfully with utmost sincerity and gratitude. Since most people may not be able to visualize the Pure Land or Amida himself, they still possess gratitude and sincerity.
Often when I practice Buddha Remembrance, I do so in short bursts to avoid entering a trance. It is important to beware of this since a trance-like state of mind may be mistaken for samadhi (mental concentration or composing of the mind).
For example, yesterday I experienced a calm state of mind, and although there was self doubt, it was easy to let go of those feelings and return to that feeling of calm.
During this time, I was at the library studying Buddhism.
You might think I learned something, and I did: the academic works of Pure Land by the Chinese Buddhist Buddhist Education Foundation are more to my liking.
For I'm not totally into Vajrayana even though some of my blog posts refer to it.
My skepticism of Vajrayana is based on Chogyam Trungpa's lifestyle and how it affected his ability to carefully pick his successor. In all fairness, it boggles the mind that Shambhala members would condone what happened, but they weathered it well.
Nor am I really into Theravada since it had the wrong idea about Mahayana. Even Zen masters are equally wrong-minded. For Mahayana is not cheating nor does it promote Nirvana, the Pure Land, or even Tusita Heaven as a reward for their respective practices.
Anyway, after my aborted attempt to find a good Buddhist book to read, I walked to the mall and had lunch. During the time I was there, I experienced this joy that comes to me more often these days.
It is because I've been doing short bursts of Buddha Remembrance consisting of silently chanting the Nembutsu (Namu Amida Butsu or the shortened version Nam'Am'da') ten to twenty times, counting them off one finger at a time.
Hey, I only have ten fingers!
To reference some words in this text, click on the labels below. If you're a novice at using Blogspot, the labels are in colored text and link to other blog posts.
Samadhi: http://en.wikipedia.org/wiki/Sam%C4%81dhi_%28Buddhism%29
Chogyam Trungpa: http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa
Rather, I am concerned with the liberation of all sentient beings by uttering the Name-that-calls (Nembutsu) in Buddha Remembrance. This is known as other power (tariki).
Buddha Remembrance is Nembutsu practice in which the follower chants the name of Amida Buddha mindfully with utmost sincerity and gratitude. Since most people may not be able to visualize the Pure Land or Amida himself, they still possess gratitude and sincerity.
Often when I practice Buddha Remembrance, I do so in short bursts to avoid entering a trance. It is important to beware of this since a trance-like state of mind may be mistaken for samadhi (mental concentration or composing of the mind).
For example, yesterday I experienced a calm state of mind, and although there was self doubt, it was easy to let go of those feelings and return to that feeling of calm.
During this time, I was at the library studying Buddhism.
You might think I learned something, and I did: the academic works of Pure Land by the Chinese Buddhist Buddhist Education Foundation are more to my liking.
For I'm not totally into Vajrayana even though some of my blog posts refer to it.
My skepticism of Vajrayana is based on Chogyam Trungpa's lifestyle and how it affected his ability to carefully pick his successor. In all fairness, it boggles the mind that Shambhala members would condone what happened, but they weathered it well.
Nor am I really into Theravada since it had the wrong idea about Mahayana. Even Zen masters are equally wrong-minded. For Mahayana is not cheating nor does it promote Nirvana, the Pure Land, or even Tusita Heaven as a reward for their respective practices.
Anyway, after my aborted attempt to find a good Buddhist book to read, I walked to the mall and had lunch. During the time I was there, I experienced this joy that comes to me more often these days.
It is because I've been doing short bursts of Buddha Remembrance consisting of silently chanting the Nembutsu (Namu Amida Butsu or the shortened version Nam'Am'da') ten to twenty times, counting them off one finger at a time.
Hey, I only have ten fingers!
To reference some words in this text, click on the labels below. If you're a novice at using Blogspot, the labels are in colored text and link to other blog posts.
Samadhi: http://en.wikipedia.org/wiki/Sam%C4%81dhi_%28Buddhism%29
Chogyam Trungpa: http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa
20130120
Two Extremes of Non-Buddhist Thought
Nihilism and eternalism are the two extremes, which are bedeviling thinkers of today.
When you throw Buddhism at them, they suddenly get excited and either call it BS or call it "cheating" when you throw Pure Land practices into the mix.
Furthermore, they tend claim it is attachment to get deeply into Pure Land practice on the premise that it's done for the reward of rebirth in the Pure Land. This show that they have misunderstood what Pure Land Buddhism is about, by using their Buddhist practice of the long way to Nirvana as the ideal.
Against this ideal, the easy practice of Buddha Remembrance by chanting the Nembutsu looks like cheating because it is the short way to Nirvana.
However, rebirth in the Pure Land is empty of reward due to sincere belief in the Pure Land and faith in the Primal Vow.
For reward implies the working of ego (desire to be reborn in the Pure Land). This is why it is important that Pure Land practitioners develop the Bodhi Mind before engaging in Pure Land practice. For the Bodhi Mind is empty of ego i.e. devoid of self power. Instead, it is full of the other power of Amida.
Thus the desire of rebirth in the Pure Land, being empty of ego, is empty of reward,
Hence, there is no cheating in following the easy way to the Pure Land. For it will still take time in the Pure Land to achieve Nirvana.
Likewise, the two extremes are empty of non-self, and arise due to ego's influence on the mind.
For both nihilism and eternalism is based on the assumption of a permanent soul or self. Nihilism assumes that if the soul does not really exist, then nothing exists. This is a fallacy. Eternalism assumes that everyone lasts forever,. This too is a fallacy.
Therefore the two extremes are based on permanence.
In contrast, Buddhism is based on impermanence and the non-self principle. It destroys ego delusion, and allows the thinker to clearly see the truth of impermanence and non-self principle whic arises from dependent arising and the Four Noble Truths.
When you throw Buddhism at them, they suddenly get excited and either call it BS or call it "cheating" when you throw Pure Land practices into the mix.
Furthermore, they tend claim it is attachment to get deeply into Pure Land practice on the premise that it's done for the reward of rebirth in the Pure Land. This show that they have misunderstood what Pure Land Buddhism is about, by using their Buddhist practice of the long way to Nirvana as the ideal.
Against this ideal, the easy practice of Buddha Remembrance by chanting the Nembutsu looks like cheating because it is the short way to Nirvana.
However, rebirth in the Pure Land is empty of reward due to sincere belief in the Pure Land and faith in the Primal Vow.
For reward implies the working of ego (desire to be reborn in the Pure Land). This is why it is important that Pure Land practitioners develop the Bodhi Mind before engaging in Pure Land practice. For the Bodhi Mind is empty of ego i.e. devoid of self power. Instead, it is full of the other power of Amida.
Thus the desire of rebirth in the Pure Land, being empty of ego, is empty of reward,
Hence, there is no cheating in following the easy way to the Pure Land. For it will still take time in the Pure Land to achieve Nirvana.
Likewise, the two extremes are empty of non-self, and arise due to ego's influence on the mind.
For both nihilism and eternalism is based on the assumption of a permanent soul or self. Nihilism assumes that if the soul does not really exist, then nothing exists. This is a fallacy. Eternalism assumes that everyone lasts forever,. This too is a fallacy.
Therefore the two extremes are based on permanence.
In contrast, Buddhism is based on impermanence and the non-self principle. It destroys ego delusion, and allows the thinker to clearly see the truth of impermanence and non-self principle whic arises from dependent arising and the Four Noble Truths.
Even IF Buddhism is a Fiction
Even if Buddhist practice creates a "fiction" such as Amida Buddha and the Pure Land, it is done for a noble purpose.
For Amida represents both infinite compassion and wisdom, the two qualities of the Buddha which are highly esteemed by Buddhists.
Buddhists treat the story of Amida Buddha as true and real.
In essence, through practice Amida and his Pure Land becomes a quality of the mind of the practitioner. Thus, Amida and the Pure Land is internalized in the mind of the practitioner.
As a result, the heart of compassion merges with the mind of reason to become the heart-mind through Buddha Remembrance (repetition of the Nembutsu, the Name of Amida). Through practice arises the Bodhi Mind that desires to be reborn in the Pure Land.
Since the Pure Land and Amida are internalized in the mind of the practitioner, rebirth also refers to the Bodhi Mind entering the internalized Pure Land. Through practice, it is as though one is reborn in the Pure Land through visualization of both the Buddha and the Pure Land.
In essence though, one creates a "fiction" in the mind through visualization, both of the Pure Land and of Amida Buddha. However, the purpose of this fiction is to achieve samadhi, and after a long time of practice, Buddhahood.
With practice then this is all possible if one has the ideal conditions, but even if one fails in this lifetime, one has rebirth in Pure Land with one of two goals, 1) rebirth in the human realm after instructions by Amida, or 2) remaining in the Pure Land to become Buddha after a shorter time than rebirth in human realm.
To outsiders who are not familiar with Pure Land Buddhist practice, this sounds like religious psychosis. However, the difference between religious practice and religious psychosis is that the latter arises due a dysfunction of the mind, while the former arises out of a sincere desire to reduce anxiety about the afterlife through Pure Land practice.
Thus, a person suffering a mental dysfunction encounters negativity arising from his own mind. Even when he visualizes the Pure Land and Amida Buddha, he not only internalizes both aspects of his practice, he also hides within his heart the underlying anxiety about the afterlife without achieving Bodhi Mind. His internalized Pure Land and Amida Buddha is actually a hallucination, which is powered by his anxiety about the afterlife.
This is why it is important to achieve Bodhi Mind so that the practitioner gains the sincere desire to be reborn in the Pure Land.
A person with a mental dysfunction would require more practice to reduce the dysfunction and thus make his mind morefunctional by achieving the calm mind that can see clearly the root of his dysfunction which will be fear, the mother of anxiety.
This is why persons who do not have the capacity to meditate are better off just practicing Buddha Remembrance (chanting the Name of Amida). All meditation will do for them is cause a manifestation of mental dysfunction due to their unresolved fear of death.
Fear of death is natural for any sentient being who does not practice Pure Land Buddhism. It is useful to reduce that fear by calmly explaining that death is a natural part of the life cycle of all living beings. Since Pure Land practice is done to prepare for the afterlife, it is a worthy goal to eradicate fear of death.
Buddha Remembrance, thus, is a method to eradicate fear of death. It does so by introducing the Pure Land and Amida Buddha to the practitioner, and helps to reassure him that he will be reborn in the Pure Land.
Hopefully this will reduce the incidence of religious psychosis among practitioners. I cannot emphasize enough that this is why Pure Land practice is best practiced in a group setting at a Pure Land temple.
In no way should anyone reading this article try to practice anything described in it relating to Pure Land practice alone, lest the practitioner's mind transform his fear of death into a psychosis. Buddha Remembrance should be only be done within a Pure Land group since a practitioner is less likely to be rendered psychotic in a group setting.
Having said this, I will admit that early in my practice, I'd suffered hypomania due to Buddhist practice of meditation. Each time it was cured by Buddha Remembrance. This cure happened because chanting the name of the Buddha actually soothes the mind of the sincere practitioner. For when you sincerely practice, all doubt is eradicated.
With that kind of mind, nothing is impossible. Religious psychosis is impossible when Bodhi Mind is achieved since even the fear of death is eradicated. Therefore, the solution to religious psychosis is to sincerely practice Buddha Remembrance until all doubt and fear is left behind.
I cannot emphasize this more.
For Amida represents both infinite compassion and wisdom, the two qualities of the Buddha which are highly esteemed by Buddhists.
Buddhists treat the story of Amida Buddha as true and real.
In essence, through practice Amida and his Pure Land becomes a quality of the mind of the practitioner. Thus, Amida and the Pure Land is internalized in the mind of the practitioner.
As a result, the heart of compassion merges with the mind of reason to become the heart-mind through Buddha Remembrance (repetition of the Nembutsu, the Name of Amida). Through practice arises the Bodhi Mind that desires to be reborn in the Pure Land.
Since the Pure Land and Amida are internalized in the mind of the practitioner, rebirth also refers to the Bodhi Mind entering the internalized Pure Land. Through practice, it is as though one is reborn in the Pure Land through visualization of both the Buddha and the Pure Land.
In essence though, one creates a "fiction" in the mind through visualization, both of the Pure Land and of Amida Buddha. However, the purpose of this fiction is to achieve samadhi, and after a long time of practice, Buddhahood.
With practice then this is all possible if one has the ideal conditions, but even if one fails in this lifetime, one has rebirth in Pure Land with one of two goals, 1) rebirth in the human realm after instructions by Amida, or 2) remaining in the Pure Land to become Buddha after a shorter time than rebirth in human realm.
To outsiders who are not familiar with Pure Land Buddhist practice, this sounds like religious psychosis. However, the difference between religious practice and religious psychosis is that the latter arises due a dysfunction of the mind, while the former arises out of a sincere desire to reduce anxiety about the afterlife through Pure Land practice.
Thus, a person suffering a mental dysfunction encounters negativity arising from his own mind. Even when he visualizes the Pure Land and Amida Buddha, he not only internalizes both aspects of his practice, he also hides within his heart the underlying anxiety about the afterlife without achieving Bodhi Mind. His internalized Pure Land and Amida Buddha is actually a hallucination, which is powered by his anxiety about the afterlife.
This is why it is important to achieve Bodhi Mind so that the practitioner gains the sincere desire to be reborn in the Pure Land.
A person with a mental dysfunction would require more practice to reduce the dysfunction and thus make his mind morefunctional by achieving the calm mind that can see clearly the root of his dysfunction which will be fear, the mother of anxiety.
This is why persons who do not have the capacity to meditate are better off just practicing Buddha Remembrance (chanting the Name of Amida). All meditation will do for them is cause a manifestation of mental dysfunction due to their unresolved fear of death.
Fear of death is natural for any sentient being who does not practice Pure Land Buddhism. It is useful to reduce that fear by calmly explaining that death is a natural part of the life cycle of all living beings. Since Pure Land practice is done to prepare for the afterlife, it is a worthy goal to eradicate fear of death.
Buddha Remembrance, thus, is a method to eradicate fear of death. It does so by introducing the Pure Land and Amida Buddha to the practitioner, and helps to reassure him that he will be reborn in the Pure Land.
Hopefully this will reduce the incidence of religious psychosis among practitioners. I cannot emphasize enough that this is why Pure Land practice is best practiced in a group setting at a Pure Land temple.
In no way should anyone reading this article try to practice anything described in it relating to Pure Land practice alone, lest the practitioner's mind transform his fear of death into a psychosis. Buddha Remembrance should be only be done within a Pure Land group since a practitioner is less likely to be rendered psychotic in a group setting.
Having said this, I will admit that early in my practice, I'd suffered hypomania due to Buddhist practice of meditation. Each time it was cured by Buddha Remembrance. This cure happened because chanting the name of the Buddha actually soothes the mind of the sincere practitioner. For when you sincerely practice, all doubt is eradicated.
With that kind of mind, nothing is impossible. Religious psychosis is impossible when Bodhi Mind is achieved since even the fear of death is eradicated. Therefore, the solution to religious psychosis is to sincerely practice Buddha Remembrance until all doubt and fear is left behind.
I cannot emphasize this more.
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All things change (poem)
All things change, and nothing remains the same.
The mind thinks, and each thought are like bubbles
floating down the river to the great ocean.
When we think "Nothing changes", it is like
everything is the same but we become obsessed,
until one day we are like fearsome animals.
Is it wonder that there is suffering in the world?
Yet one man explained suffering with the Four Noble Truthss,
and helped relieve many of needless suffering.
Oh Buddha! Thank you for the Eightfold Path!
Thank you too for the Light you shine,
and the call you keep repeating:
Namu Amida Buddha!
The mind thinks, and each thought are like bubbles
floating down the river to the great ocean.
When we think "Nothing changes", it is like
everything is the same but we become obsessed,
until one day we are like fearsome animals.
Is it wonder that there is suffering in the world?
Yet one man explained suffering with the Four Noble Truthss,
and helped relieve many of needless suffering.
Oh Buddha! Thank you for the Eightfold Path!
Thank you too for the Light you shine,
and the call you keep repeating:
Namu Amida Buddha!
Dear Zen Master / From This Fool (poem)
Originally is there the Pure Mind,
for Buddha Remembrance removes
afflictions quickly.
Why sit on your ass for ages,
#Zen master, when you could chant
the #Nembutsu and accompany
this fool to the #PureLand?
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