Curing Lust (satire)

Imagine the flesh of someone you lust rotting away, turning into a rotting corpse, and decaying until all that's left is a skeleton of a human being.

Bring this to mind every time you lust for that person until you do not even think of the object of your desire, lest you conjure of that horrible vision of a person dying and rotting, and becoming bone.

I'm pretty sure that such an extreme meditation practice would ruin your libido for good. Indeed, it is a meditation practice for Buddhist monks and nuns. They who faithfully practice this meditation never experience sexual misconduct within a Buddhist monastery.

In a worst case scenario, this practice might be the Buddhist cure for sex addiction, except Westerners mistake meditation practice for religion & mdash; as opposed to Christianity, where a sinner may be shamed and made to feel guilty for natural sexual behavior, which purportedly causes psychological hang-ups and manufactures from one of out of every twenty-five church members a sociopath who might work his way up in the religious hierarchy.

A priest becomes a sociopath when he breaks his celibacy vows, and lies to his bishop. A bishop becomes a sociopath when he turns church bingo into a multimillion-dollar business. A Pope becomes a sociopath when he hides being a soldier in a war in his youth.

However, being gay does not stop a man from becoming a priest. It might cause him to fight for the rights of all living beings on this earth. It all depends on the man.

Perhaps this meditation could be modified for drug addiction: just imagine the worst-case scenario where you take your drugs in a homeless shelter and are prey to black boys speaking Haitian Creole.

Sure, like that's going to work.

If you believe in the fallacy that "all sociopaths are evil" when the truth is, only unsuccessful sociopaths are deemed evil by Western society when they get caught. Once caught, these people might be thrown under the bus by a few mainstream media journalists who promote a moral panic about sociopaths under the guise of responsible journalism.

Sometimes, karma is a bitch when you let lust control your life, be it for sex, drugs, and even money. Most of the time, we think the libido is normal and natural, and that repressive means of controlling it is tantamount to the abuse of a person's individual human rights.

It is not psychological abuse for Buddhist monks and nuns to practice this kind of meditation, because they do so willingly. Yet it would be abuse if such meditation practices were mandatory for unprepared people, even in a clinical setting.

This is why no Buddhist organization endorses such a practice, and rely only on the Five Precepts of the Buddhist code of ethics (abstain from killing, abstain from theft, avoid sexual misconduct, abstain from false speech, and abstain from consuming alcohol and drugs).

For this meditation practice is not for laypeople, and could potentially harm any Buddhist who practices it outside of a monastery. I do not endorse its practice, but mentioned it here to show how preposterous it would be to serve as the cure for lust.

It is safer for the Buddhist practitioner to practice the Five Precepts than to become a monk or nun in a Buddhist monastery. Indeed, it is harmless, provided the practitioner keep all the precepts and practice them diligently while repenting from minor infractions (lying, gossipping, and consuming alcohol and drugs).

Perhaps this explains the practice of Pure Land Buddhist practitioners who chant the Buddha's name (Nianfo or Nembutsu) to burn off the evil karma of past wrongful actions. In this way do they purify their mind. For this is a path of easy practice that helps them achieve peace of mind.

In my opinion, these diverse Buddhist practices of chanting and meditation are examples of sexual sublimation, and positive expressions of libido.

YMMV

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References:

Five Precepts: http://en.wikipedia.org/wiki/Five_Precepts

The Sexism of Pure Land Ideology

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


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

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

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

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

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

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

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

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

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

Transforming Evil into Good

On the journey to the Pure Land accounting for what has been accomplished is as important as focus on burning the evil karma accumulated. A sure way to remain stuck in Samsara is to falsely believe just one call to Amida is as good as ten.

This is why Buddha Recitation is important to a Pure Land Buddhist.

Yet Zen Patriarch Hui-Neng is correct about creating good thoughts right now.

So rather than counting my blessings, I count each recitation as the seed of today's good thoughts.

"Good and evil" isn't about "good or evil" fixed both in both time and space.

It's about how we color what we create by thoughts and action.

The Fivefold Incenses and the Formless Repentance

Zen Master Hui-Neng said:

"The first is the Sila Incense, which means that our mind is free from taints of misdeeds, evil jealousy, avarice, anger, spoliation, and hatred.

"The second is the Samadhi Incense, which means that our mind is unperturbed in all circumstances, favorable or unfavorable.

"The third is the Prajna Incense, which means that our mind is free from all impediments, that we constantly introspect our Essence of Mind with wisdom, that we refrain from doing all kinds of evil deeds, that although we do all kinds of good acts, yet we do not let our mind become attached to (the fruits) of such actions, and that we are respectful towards our superiors, considerate to our inferiors, and sympathetic to the destitute and the poor.

"The fourth is the Incense of Liberation, this means that our mind is in such an absolutely free state that it clings to nothing and concerns itself neither with good nor evil.

"The fifth is the Incense of 'Knowledge obtained on the Attainment of Liberation.' When our mind clings to neither good nor evil we should take care not to let it dwell upon vacuity, or remain in a state of inertia. Rather should we enlarge our study and broaden our knowledge, so that we can know our own mind, understand thoroughly the principles of Buddhism, be congenial to others in our dealings with them, get rid of the idea of 'self' and that of 'being', and realize that up to the time when we attain Bodhi the 'true nature' (or Essence of Mind) is always immutable. Such, then, is the Incense of 'Knowledge obtained on the Attainment of Liberation.' This five-fold Incense fumigates us from within, and we should not look for it from without."

...

"May we, disciples so and so, be always free from the taints of ignorance and delusion. We repent of all our sins and evil deeds committed under delusion or in ignorance. May they be expiated at once and may they never arise again.

"May we be always free from the taints of arrogance and dishonesty (Sathya). We repent of all our arrogant behavior and dishonest dealings in the past. May they be expiated at once and may they never arise again.

"May we be always free from the taints of envy and jealousy. We repent of all our sins and evil deeds committed in an envious or jealous spirit. May they be expiated at once and may they never arise again."

---

Reference:

Chapter 6: On Repentance: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng6.html
http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng6.html

The Pure Land of One's Own Essence of Mind

Hui-Neng said:

For a fair mind,
observation of precepts (Sila)
is unnecessary.

For straightforward behavior,
practice in Dhyana (contemplation)
may be dispensed with.

On the principle of gratefulness,
we support our parents and serve them filially.

On the principle of righteousness,
the superior and the inferior stand
for each other (in time of need).

On the principle of mutual desire
to please, the senior and junior
are on affectionate terms.

On the principle of forbearance,
we do not quarrel even in
the midst of a hostile crowd.

If we can persevere until
fire can be obtained through
rubbing a piece of wood,

Then the red lotus (the Buddha-nature)
will shoot out from the black mire (the unenlightened state).

That which is of bitter taste
is bound to be good medicine.

That which sounds unpleasant
to the ear is certainly frank advice.

By amending our mistakes, we get wisdom.

By defending our faults, we betray an unsound mind.

In our daily life we should
always practice altruism,
but Buddhahood is not to be attained
by giving away money as charity.

Bodhi is to be found
within our own mind,
and there is no necessity
to look for mysticism from without.

Hearers of this stanza
who put its teaching
into actual practice
will find paradise in
their very presence.

"All of you should put into practice what is taught in this stanza, so that you can realize the Essence of Mind and attain Buddhahood directly. The Dharma waits for no one." — Sixth Patriarch Hui-Neng

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Reference:
Formless stanza quote: http://www.sinc.sunysb.edu/Clubs/buddhism/huineng/huineng3.html

How to Ensure Non-Retrogression of the Mind

A Pure Land treatise on the Buddha Recitation Samadhi has explained the "ten practices of non-seeking" to eliminate the ten major obstacles encountered by practitioners on the path to Enlightenment. These ten major obstacles encompass all obstructions and impediments. Therefore if we follow the ten non-seeking practices, all obstacles will disappear. These ten practices are:

1. We should not wish that our bodies be always free of diseases and ailments, because a disease-free body is prone to desire and lust. This leads to precept-breaking and retrogression.
   
2. We should not wish that our lives be free of all misfortune and adversity, lest we be prone to pride and arrogance. This leads us to be disdainful and overbearing towards everyone else.
   
3. We should not wish that our mind cultivation be free of all obstacles because, in such a case, our knowledge would be exceptional. This leads to the transgression of thinking that we have awakened, when in fact we have not.
   
4. We should not wish that our cultivation be free of demonic obstacles, because our vows would not then be firm and enduring. This leads to the transgression of thinking that we have attained Enlightenment, when in fact we have not.
   
5. We should not wish that our plans and activities meet with easy success, for we will then be inclined to thoughts of contempt and disrespect. This leads to the transgression of pride and conceit, thinking ourselves to be filled with virtues and talent.
   
6. We should not wish for gain in our social relations. This leads us to violate moral principles and see only the mistakes of others.
   
7. We should not wish that everyone, at all times, be on good terms and in harmony with us. This leads to pride and conceit and seeing only our own side of every issue.
   
8. We should not wish to be repaid for our good deeds, lest we develop a calculating mind. This leads to greed for fame and fortune.
   
9. We should not wish to share in opportunities for profit, lest the mind of delusion arise. This leads us to lose our good name and reputation for the sake of unwholesome gain.
   
10. When subject to injustice and wronged, we should not necessarily seek the ability to refute and rebut, as doing so indicates that the mind of self-and-others has not been severed. This will certainly lead to more resentment and hatred.

Thus, we can see that life, while full of obstacles and impediments, can be summarized in ten points:

• Sickness of the body
  
• Misfortune and adversity
  
• Hindrances and impediments to cultivation
  
• Demonic obstacles to fulfillment of vows
  
• Failure in activities and undertakings
  
• Indifferent or treacherous friends
  
• Opposition from many quarters
  
• Hostility in return for good deeds
  
• Loss of wealth and reputation
  
• Subjection to injustice and wrongs.

Thus, in merit there is misfortune, in misfortune there is merit, in freedom there are obstructions, in obstructions there is freedom. Realizing this, cultivators in the past have used "obstacles as conditions for progress." They have said, "If others do not bother and disturb us, success in the Way is difficult to achieve." This is because contempt, slander, calamity, injustice and all other obstacles are the "yardsticks to measure the practitioner's level of attainment." Remaining patient and calm in the face of such impediments, the cultivator demonstrates that he has reached a high level of practice. If it were not for these obstacles, how could his level of attainment be measured? In truth, it is not that the practitioner seeks obstacles and impediments, but that he must be ever-vigilant, for the Way is full of dangerous and unforeseen events. He should prepare himself for all eventualities so that when faced with actual obstacles, he can remain calm and unruffled. An Elder Master once said: Only those with wisdom and strong determination can apply these ten practices. As long as they meditate, are enlightened and hold steadfastly to these ten practices, even if they enter the realms of the demons, the demons cannot make them retrogress. Even though they may be in the realms of form, sound, fame, fortune, love, hate, right, wrong, prosperity, decline, success, failure ... they will still be calm and at peace. Thus, if we are deluded, all good and favorable circumstances can become conditions obstructing the Way. If we truly understand that all disease, suffering and demonic obstacles are inherently empty and false, lacking true substance, they cannot harm us in any way. The wise should apply the above ten points in the following way:

• Turn suffering and disease into good medicine
  
• Turn misfortune and calamity into liberation
  
• Turn obstacles into freedom and ease
  
• Turn demons into Dharma friends
  
• Turn trying events into peace and joy
  
• Turn bad friends into helpful associates
  
• Turn opponents into "fields of flowers"
  
• Treat ingratitude as worn-out shoes to be discarded
  
• Turn frugality into power and wealth
  
• Turn injustice and wrongs into conditions for progress along the Way.

We can see, then, that good or bad, success or failure always depends on the mind. Therefore, while beginning cultivators are very leery of obstacles, high-level masters are at times eager to face them.

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Buddhism of Wisdom & Faith: Pure Land Principles and Practice: http://www.ymba.org/BWF/bwf92.htm#ensure

Homage to Great Wisdom, Great Compassion, and Great Meditation

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

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

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

Eight Adversities

It is difficult to meet Buddhas and Bodhisattvas or hear the Dharma under the following eight conditions:

1. rebirth in the hells;
   
2. rebirth as a hungry ghost;
   
3. rebirth as an animal;
   
4. rebirth in Uttarakuru (a world where life is so pleasant that people have no motivation to practice the Dharma);
   
5. rebirth in any long-life heaven (where one is also not motivated to seek the Dharma);
   
6. rebirth with impaired faculties;
   
7. rebirth as an intelligent, educated person in the mundane sense (as such an individual often looks down on religion and on the Dharma); and
   
8. rebirth in the intermediate period between a Buddha and his successor (e.g., our current period).

Thus, even rebirth under "favorable" circumstances (fourth and seventh conditions, for example) may constitute adversity with respect to the Buddha Dharma. — After G.C.C. Chang

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References Buddhism of Wisdom and Faith, Thích Thiên Tâm - http://www.ymba.org/BWF/bwf113.htm#E

Pure Heart, Pure Mind, Pure Land

In the Diamond Sutra - Commentary Part IV refers to Commentary on Chapter 10 "The Adornment of Pure Lands".

In Chapter 10 of the Diamond Sutra, it is written:

The Buddha said to Subhuti, "What do you think? Was there any dharma which the Tathagata obtained while with Burning Lamp Buddha?"

"No, World Honored One, there was actually no dharma which the Tathagata obtained while with Burning Lamp Buddha."

"Subhuti, what do you think, does a Bodhisattva adorn Buddhalands?"

"No, World Honored One. And why? The adornment of Buddhalands is no adornment, therefore it is called adornment."

"Therefore, Subhuti, the Bodhisattva, Mahasattva, should thus produce a pure heart. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart without dwelling anywhere."

"Subhuti, suppose a person had a body like Sumeru, King of Mountains. What do you think, would that body be big?"

Subhuti said, "Very big, World Honored One. And why? It is said by the Buddha to be no body. Therefore it is called a big body."

Bdhisattvas and Buddhas have conquered attachment to Dharma or phenomena such as "sounds, smells, tastes, tangible objects or dharmas". Thus, they are not unlike the sages of arhatship

For arhats, bodhiattvas. and Buddhas have attained nirvana.

Likewise, a Mahasattva, being a bodhisattva who has reached the eighth stage out of the ten stages of the bodhisattva, produces the pure heart by not being attached to forms.

Nor should he have attachment to the formless, which is depicted as the big body of Sumeru. Being very big, the Buddha calls it "no body".

"Being the King of Dharma, the Bodhisattva can perfect the beings in a chosen part of the world, and gradually transform into a Pure Land by the adornment of his merit and virtues. Pure Land is developed by pure mind; pure mind is developed when it does not abide in anything."

"King of Dharma" refers to the bodhisattva, an awakened being who has conquered attachment to forms, and thus is "not abiding in anything". Thus, he is free to perfect the sentient beings who dwell in his Pure Land, which is gradually transformed "by the adornment of his merit and virtues."

By conquering attachment to forms, the bodhisattva develops the pure mind that is able to develop the Pure Land into which she shall be reborn as Buddha.

In Buddhism, this world of birth-life-death is due to Karma. Since the spiritual maturity of sentient beings determines their living conditions, the Buddhaland, i.e. the Pure Land is forged through willpower and the result of the Bodhisattva's Karma. It offers the perfect conditions for quick spiritual progress.

When a Bodhisattva neither thinks nor says "I adorn Buddhalands", he truly realizes the emptiness of self and Dharma.

Unattached to any thought of self, and unattached to the Dharma of Buddhalands, the bodhisattva who adorns Buddhalands has no thought of adorning Buddhalands. Since the adornment of Buddhalands is but a name and lacks substance, a Bodhisattva such as a Mahasattva should produce pure heart.

Free from attachment with no mark, he produces that pure heart without dwelling in the Six Dusts, which are the Worldly Dusts — form, sound, scent, taste, touch, dharmas (external opinions and views). These dusts correspond to the five senses and the discriminating, everyday mind (the sixth sense, in Buddhism).

"He should produce that heart without dwelling in forms" summarizes the entire meaning of Diamond Sutra. When he heard of this sentence, the famous Sixth Patriarch Hui Neng experienced sudden enlightenment, resulting in his teaching of "no-thought", the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance".

Consider the following doubt: "If there is no adornment of Buddha Lands, where would the Buddha's Retribution Body abide or dwell?" In Zen, the Retribution Body is the Sambhogakaya, which along with Nirmanakaya (transformation body) and Dharmakaya (Truth body) are metaphors for future good thoughts, discriminative thinking and the true Buddha. On this point, Master Hui Neng writes, "The successive thoughts that forever involve good are thus the Sambhogakāya."

In the Commentary, it is written:

"Shakyamuni Buddha cut off this doubt by declaring that the Dharma Body was not a body. His idea was that the land of no-land was permanently pure and illuminating and that the body of no-body was the Dharma Body. Both of them has no form. As the body could not be perceived by means of form, how then could the land be adorned?"

Likewise, Truth itself has no form, yet its marks are clearly seen in the Diamond Sutra.

"It is said by the Buddha to be no body, a body without comparison, a body without measurement, thus it is truly big body. No matter how big the physical body is, it is finite and measurable. The No body of Buddha is his Dharma Body as the result of his teachings, his wisdom and his merits, which is, of course, infinite immeasurable and incomparable. The Dharma Body is the true Buddha, while the Reward Body and the Transformation Body are not."

Thus the truth of the Buddha's teachings, his wisdom and his merits are immeasurable and incomparable.

When thinking discriminatively of the true Buddha, successive thoughts that forever involve good are truly future thoughts which are always good.

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Original post: October 16, 2003 0153H
Update posted: March 6, 2013 2249H

References:

Arhat: http://en.wikipedia.org/wiki/Arhat_%28Buddhism%29

Diamond Sutra: Commentary Part IV: http://web.archive.org/web/20030905132041/http://www.buddhistdoor.com/bdoor/archive/sutra_comm/diamond/diamond_07.htm#d2

Dipankara Buddha: http://en.wikipedia.org/wiki/D%C4%ABpankara_Buddha

Hui Neng: http://en.wikipedia.org/wiki/Huineng

Mahasattva: http://en.wikipedia.org/wiki/Mahasattva

Sambhogakaya: http://en.wikipedia.org/wiki/Sambhogak%C4%81ya#Ch.C3.A1n_Buddhism
In the Platform Sutra of the Sixth Patriarch, Chan Master Huineng describes the Samboghakaya as a state in which the practitioner continually and naturally produces 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

Worldly Dusts: Thich Thien Tâm, Buddhism of Wisdom and Faith, p. 335

Mixing the Stream of Rebirth

It's been said that the mixing of Tibetan Buddhism with Pure Land Buddhism may lead to confusion. For when studying both the Vajrayana and the Mahayana, the disciple may lose all faith in the Dharma due to the chaos such mixing makes to understanding your purpose in the life into which you were born. That purpose is, once awakened spiritually to the Bodhi Mind, the disciple aspires to rescue all sentient beings with the determination to attain Buddhahood.

In the case of the dedicated Buddhist born into the faith who has heard of the Buddha from an early age, and who has regularly practiced Buddha Recitation, he learned how to use breath meditation to calm his mind, and achieves more gains than losses in his faith. Though his speech may become incoherent when fatigued, his mind still remains as sharp as ever, all thanks to Buddha Recitation and insightful meditation.

Zen and Pure Land are the Middle Way

Here is proof that masters chant in addition to zazen: http://heartofus.wordpress.com/chants/hannya-shingyo/

Hannya Shingyo (the Heart Sutra) is a Zen Buddhist chant which Zen masters and their disciples chant as part of their daily practice. This sutra was used by the Japanese Zen Master Hakuin in place of the Chinese Ch'an practice of Buddha Recitation (Nian-fo). This was done mainly to avoid the ire of the established Japanese Buddhist hegemony who profited from being intercessors between Japanese people from all walks of life and Enlightenment.

Zen practice aids its practitioners to become dedicated Buddhist practice of mindfulness, meditation being as used like a tool to control the mind.

Were they to chant any one of the Pure Land Sutras with the Bodhi Mind (determination for Buddhahood and aspiration to be bodhisattvas), if they don't achieve samadhi or Nirvana in this life, then they shall become Buddha in the afterlife called Sukhavarti.

When Zen and Pure Land are practiced as one with dedication to all sentient beings, the Buddhist who follows this mindful practice is assured Buddhahood. When belief in ekayana (one path) results in a choice between Zen and Pure Land, the Buddhist may choose between the practice of self-power (the difficult path) and of other-power (the easy path).

Why not hedge all your bets and instead of becoming only self-powered, being self-powered and other-powered bodhisattvas? Self-power is reliance on your own efforts to achieve Nirvana while other-power is based on faith in Amida Buddha's Primal Vow for the sake of all sentient beings. Thus empowered, the Buddhist who practices for all sentient beings is like a bodhisattva.

Indeed, Zen and Pure Land together combine self-power with other-power as Bodhi Mind, both to achieve samadhi in this life and to attain Nirvana in the afterlife of the Pure Land.

When one believes he is destined for the Pure Land to become Buddha, it is neither an attachment for reward nor a cheat but liberation from suffering for all sentient beings.

For all sentient beings are Buddha just as samsara is Nirvana.

I sincerely believe that both aspiration to become a bodhisattva who helps all sentient beings and determination to attain Buddhahood in this manner free me of attachment to the purported reward of the Pure Land.

May all Buddhists be dedicated their practice for the sake of all sentient beings.

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Hannya Shingyo: http://heartofus.wordpress.com/chants/hannya-shingyo/
Nianfo: http://en.wikipedia.org/wiki/Nianfo

My Dharma is Against the Stream

Buddha said: my dharma is against the stream.
This old fool says: I have no dharma but Buddha's,
And even that, I practice poorly and incorrectly.


Were I to have my own dharma, it is certain that it would be New Age, even though most of my practice would bee similar to Chinese Pure Land Buddhism.

Since I only have an intellectual understanding of Tibetan Buddhism, it boggles my mind to consider practicing any of it on my own without a Vajrayana guru to guide me.

That is, if I could afford the cost of going for Vajrayana.

However, I see Vajrayana through Buddha eyes too. From what they could see, Tibetan Buddhism is similar to Shingon School of Japanese Buddhism.

What this means is mysticism combined with something called mikkyo, which consists of chanting dharanis and mantras.

Hopefully that that's all done in Shingon for the same reason why I chanting: to prepare myself for rebirth in the Pure Land of Bliss.

All is a miracle

I like to walk alone on country paths, rice plants and wild grasses on both sides, putting each foot down on the earth in mindfulness, knowing that I walk on the wondrous earth. In such moments, existence is a miraculous and mysterious reality.

People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child--our own two eyes. All is a miracle.

-Thich Nhat Hanh, "Miracle of Mindfulness"

When the Buddhist practitioner walks in this world in mindfulness, existence becomes "a miraculous and mysterious reality."

The life of ordinary existence is like that when mindful of each moment in it, savoring the miracle and mystery of walking on this earth, enjoying the moment.

This is known in Tibetan Buddhism as the basic goodness of reality as it is.

In Mahayana Buddhism, when we see with wisdom eyes, everything under the sun is basically good.

When even one sentient being sees reality as it is, it is true that "all is a miracle!"

Reference:

Thich Nhat Hanh:
http://en.wikipedia.org/wiki/Thich_Nhat_Hanh
http://www.answers.com/topic/nhat-hanh
http://here-and-now.org/IMSB/pages/TNH.page.html

Reviews of Thich Nhat Hanh's book, Miracle of Mindfulness:
http://www.spiritsite.com/writing/thihan/part8.shtml
http://theyogashop.co.uk/catalog/product_info.php?products_id=246