Vow 35:If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment. — 48 Vows of Amida Buddha
In Pure Land Buddhism, I notice women who get reborn as women cause Bodhisattva Dharmakara not to attain perfect Enlightenment. They have to renounce womanhood, and subsequently be reborn as men.
This makes me wonder where women get reborn, because it is not any of the Buddhist heavens.
It is quite possible that lust may prevent both male and female Buddhists from finding true peace of mind. Yet gender differentiation itself is an impediment to spiritual growth and the eventual enlightenment of Nirvana.
Indeed, gender differentiation may lead to sexual temptation. This explains the need for the Buddhist vow regarding sexual misconduct.
In the Soma Sutta, the bhikkhuni Soma states:
"Anyone who thinks 'I'm a woman'
or 'a man' or 'Am I anything at all?' —
that's who Mara's fit to address".
Thus, gender neutrality is linked to the Buddhist concept of no-self, which is a strategy the Buddha taught to relieve suffering.
Indeed, the Pure Land Buddhist seeks to be reborn in the Pure Land of Bliss, not as a man or woman but as a Bodhisattva.
48 Vows of Amida Buddha: http://venchinkung.com/48-vows-of-amitabha/
Women in Buddhism: http://en.wikipedia.org/wiki/Women_in_Buddhism
Showing posts with label Dharmakara. Show all posts
Showing posts with label Dharmakara. Show all posts
20140127
Eye of Wisdom
Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms. — Bodhisattva Dharmakara
"Having obtained" refers to years of study (of the three sutras of Amida Buddha) and meditation (particularly Nembutsu or Buddha Recitation) which uncovers the "Eye of Wisdom".
"Eye of wisdom" refers to the eye that sees the Dharma and the inner spiritual world. Also known as the Dharma Eye, the Eye of Wisdom is the complement of the physical eye that sees the external material world, which is called the Worldly Eye.
"Darkness of ignorance" refers to the state of the unenlightened mind that delights in sensuous desire and the evil passions which distract the Buddhist from the spiritual journey. Evil in context with the passions refers to any confusion and distraction from that journey due to wrong action resulting in wrong-mindedness.
"Evil paths" refers to the many paths which distract the Buddhist from achieving calm abiding and peace of mind. Calm abiding refers to the mind that is content with itself and is free of evil passions.
Through regular meditation, it is possible to "remove the darkness of ignorance" and "block all the evil paths" through calm abiding and continued reflection on Enlightenment. By removing the darkness of ignorance and blocking all evil paths, confusion and distraction from the spiritual journey is dispelled. As a result, the clear mind is achieved in which calmness abides.
With calm abiding, it is possible to "open the gate to the good realms" of spiritual contentment, which prepares the way to the Pure Land of Bliss.
Juseige - Verses confirming the 48 Vows:
http://web.mit.edu/stclair/www/larger.html#Juseige%20-%20Verses%20confirming%20the%2048%20Vows
Eye of wisdom: http://www.buddhapadipa.org/dhamma-corner/the-eye-of-wisdom/
20130429
Faith that removes all Doubt
Faith that removes all doubt is what Amida Buddha offers.
This is why I believe earnestly in Amida's Primal Vow —
In the Infinite Life Sutra, Amida's Primal Vow is the 18th Vow of his 48 Vows:
If, when I attain Buddhahood, sentient beings
in the lands of the ten quarters who sincerely
and joyfully entrust themselves to me,
desire to be born in my land, and
call my Name, even ten times, should not
be born there, may I not attain perfect Enlightenment.
Excluded, however, are those who commit
the five gravest offences and abuse the right Dharma.
When I recite the Buddha's Name, I do so to confirm this faith through working of this Vow and the original intent behind the 48 Vow Amida made in his incarnations as Dharmakara.
Reference:
Dharmakara: http://en.wikipedia.org/wiki/Dharmakara
Infinite Life Sutra: http://en.wikipedia.org/wiki/Infinite_Life_Sutra
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
This is why I believe earnestly in Amida's Primal Vow —
In the Infinite Life Sutra, Amida's Primal Vow is the 18th Vow of his 48 Vows:
If, when I attain Buddhahood, sentient beings
in the lands of the ten quarters who sincerely
and joyfully entrust themselves to me,
desire to be born in my land, and
call my Name, even ten times, should not
be born there, may I not attain perfect Enlightenment.
Excluded, however, are those who commit
the five gravest offences and abuse the right Dharma.
When I recite the Buddha's Name, I do so to confirm this faith through working of this Vow and the original intent behind the 48 Vow Amida made in his incarnations as Dharmakara.
Reference:
Dharmakara: http://en.wikipedia.org/wiki/Dharmakara
Infinite Life Sutra: http://en.wikipedia.org/wiki/Infinite_Life_Sutra
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
20130301
The Primal Vow
It is said that Dharmakara made 48 Vows, and through the action of good karma, reincarnated as Amida Buddha.
Especially dear to Pure Land Buddhists is the 18th Vow, which is known as the Primal Vow:
"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma."
It is this vow that sets the minimum times to recited Amida Buddha's name using the Nembutsu (Namu Amida Butsu). When one utters the Nembutsu out of sincerity with thanksgiving and gratitude, one's mind becomes settled.
As well, in excluding "those who commit the five gravest offences and abuse the Right Dharma", the Vow also suggests that Amida Buddha offers a hand to those sentient beings who are incapable of reaching Enlightenment through their negative karma.
Ultimately, devotion to Amida Buddha help prepare the Shin Buddhist practitioner for rebirth in the Pure Land at the end of her life.
For mindful practice of the Nembutsu does reduce mental suffering when practiced over one's lifetime.
Namu Amida Butsu
Primal Vow: The Power of Love: http://buddhistfaith.tripod.com/beliefs/id10.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Shin Buddhism (another name for Jodo Shinshu): http://www.bffct.net/id72.html
Especially dear to Pure Land Buddhists is the 18th Vow, which is known as the Primal Vow:
"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma."
It is this vow that sets the minimum times to recited Amida Buddha's name using the Nembutsu (Namu Amida Butsu). When one utters the Nembutsu out of sincerity with thanksgiving and gratitude, one's mind becomes settled.
As well, in excluding "those who commit the five gravest offences and abuse the Right Dharma", the Vow also suggests that Amida Buddha offers a hand to those sentient beings who are incapable of reaching Enlightenment through their negative karma.
Ultimately, devotion to Amida Buddha help prepare the Shin Buddhist practitioner for rebirth in the Pure Land at the end of her life.
For mindful practice of the Nembutsu does reduce mental suffering when practiced over one's lifetime.
Namu Amida Butsu
Primal Vow: The Power of Love: http://buddhistfaith.tripod.com/beliefs/id10.html
Primal Vow: http://en.wikipedia.org/wiki/Primal_Vow
Nembutsu: http://en.wikipedia.org/wiki/Nembutsu
Shin Buddhism (another name for Jodo Shinshu): http://www.bffct.net/id72.html
20121030
The Pure Land Explained
In this blog entry, I will first explain what a Buddha is and isn't. Next, the Pure Land of Bliss will be briefly explained. Then I'm going explain it in terms of the multiverse hypothesis.
Buddha is originally defined as a person who decides to become spiritually awakened out of compassion for the suffering in the world.
However, within certain Mahayana sects, a Buddha is also defined as the incarnation of a person who becomes a Buddhist monk of a spiritually high rank. He then vows to be reborn as a Buddha by making a series of vows to realize the Buddha world in which he is reborn.
In his meditations, he visualizes this Buddha world in detail. Then he reports it to his fellow Buddhists to help inspire them to reach the same spiritually high rank.
But is a Buddha a god? Not in the sense of a Creator since a Buddha is reborn in his Buddha world.
So is the Buddhist monk who realizes this Buddha world a god? Not at all, for the karma of his vow to be reborn as a Buddha resulted in that world being "created."
Yet that monk is still a man, who was born, sought to relieve suffering by becoming a monk, and reached parinirvana on his death.
Therefore a Buddha is not a god.
In the case of the Pure Land of Bliss, the Buddha reborn in it is Amida Buddha. In his previous incarnation, possibly in another system of worlds, he was the monk Dharmakara. Formerly a king, he learned of the Buddhist teachings through the Buddha Lovesvararaja and renounced his throne.
Resolving to become a Buddha, he came into the possession of a Buddha world, a world existing in the primordial universe outside of ordinary space time through the merit of his meditation practice, a world having many perfections.
Through his 48 vows, his resolutions were expressed. These vows described the type of Buddha worldDharmakara visualized in his meditations, the conditions for beings that might be born in that world, and the kind of beings that would be reborn there.
After many rebirths accumulating great merit, Amida achieved buddhahood and still dwells in the Buddha world called the "Pure Land of Bliss."
Suppose for a moment though, that Buddha worlds, Pure Lands and even other systems of worlds, are a part of a specific multiverse. Let's call that multiverse Buddhadharma.
In Buddhadharma, the Indian gods also come to visit a Buddha world of their choice. Once they appear there, the gods listen as the Buddha who resides there instructs the bodhisattvas on their mission before each one of them is reborn in anther part of the Buddhist multiverse. These bodhisattvas are Buddhist laymen, monks and nuns who aspired to be reborn in that Buddha world, and have yet to achieve Buddhahood.
As well, there are also many pesky demons which that Buddha has met in previous incarnations who wait outside the gate to this Buddha world, hoping to hear the Buddha as he instructs his disciples.
Furthermore, let's also imagine that the three worlds of existence (formless, form, and desire) of Buddhist cosmology also exist in the Buddhist multiverse.
Now, where do you suppose that multiverse exists? Why, in our imagination! Perhaps in our dreams, were we to aspire to be Buddhist, and in our lives, were we to dedicate ourselves to the Buddha.
Yet, I am of the opinion that the Buddhist multiverse exists in any sentient being's mind who learns the Buddha's teachings.
Buddha is originally defined as a person who decides to become spiritually awakened out of compassion for the suffering in the world.
However, within certain Mahayana sects, a Buddha is also defined as the incarnation of a person who becomes a Buddhist monk of a spiritually high rank. He then vows to be reborn as a Buddha by making a series of vows to realize the Buddha world in which he is reborn.
In his meditations, he visualizes this Buddha world in detail. Then he reports it to his fellow Buddhists to help inspire them to reach the same spiritually high rank.
But is a Buddha a god? Not in the sense of a Creator since a Buddha is reborn in his Buddha world.
So is the Buddhist monk who realizes this Buddha world a god? Not at all, for the karma of his vow to be reborn as a Buddha resulted in that world being "created."
Yet that monk is still a man, who was born, sought to relieve suffering by becoming a monk, and reached parinirvana on his death.
Therefore a Buddha is not a god.
In the case of the Pure Land of Bliss, the Buddha reborn in it is Amida Buddha. In his previous incarnation, possibly in another system of worlds, he was the monk Dharmakara. Formerly a king, he learned of the Buddhist teachings through the Buddha Lovesvararaja and renounced his throne.
Resolving to become a Buddha, he came into the possession of a Buddha world, a world existing in the primordial universe outside of ordinary space time through the merit of his meditation practice, a world having many perfections.
Through his 48 vows, his resolutions were expressed. These vows described the type of Buddha world
After many rebirths accumulating great merit, Amida achieved buddhahood and still dwells in the Buddha world called the "Pure Land of Bliss."
Suppose for a moment though, that Buddha worlds, Pure Lands and even other systems of worlds, are a part of a specific multiverse. Let's call that multiverse Buddhadharma.
In Buddhadharma, the Indian gods also come to visit a Buddha world of their choice. Once they appear there, the gods listen as the Buddha who resides there instructs the bodhisattvas on their mission before each one of them is reborn in anther part of the Buddhist multiverse. These bodhisattvas are Buddhist laymen, monks and nuns who aspired to be reborn in that Buddha world, and have yet to achieve Buddhahood.
As well, there are also many pesky demons which that Buddha has met in previous incarnations who wait outside the gate to this Buddha world, hoping to hear the Buddha as he instructs his disciples.
Furthermore, let's also imagine that the three worlds of existence (formless, form, and desire) of Buddhist cosmology also exist in the Buddhist multiverse.
Now, where do you suppose that multiverse exists? Why, in our imagination! Perhaps in our dreams, were we to aspire to be Buddhist, and in our lives, were we to dedicate ourselves to the Buddha.
Yet, I am of the opinion that the Buddhist multiverse exists in any sentient being's mind who learns the Buddha's teachings.
20060221
The Primal Vow: Liberation of All Sentient Beings
In 18th Vow, Dharmakara vowed:
"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offenses and abuse the right Dharma." - http://www.onmarkproductions.com/html/48-bosatsu-vows.shtml
Of those sentient beings who commit the five gravest offenses and abuse the right Dharma, Shinran wrote that when they repent of their transgressions, they step crosswise from the path to hell onto the path to the Pure Land.
All it takes is the willingness to admit to their mistakes, make amends and change their ways.
According to Kyo Gyo Shin Sho (KGSS) 6: 75 - http://www.shinranworks.com/majorexpositions/kgssVI-73_80.htm
Shinran did not object to uttering the Nembutsu out of repentance for committing one of the five gravest offenses.
The five gravest offenses consist of "Killing father, mother, monk, injuring the Buddha, and creating schisms in the Sangha (Hinayana Buddhism); vandalizing temples, statues, and scriptures, slandering the teaching, obstructing religious practices, violating the five precepts and committing ten evils (Mahayana Buddhism)." - http://www.livingdharma.org/Tannisho/TannishoGlossary.html
Regarding abuse of the right Dharma, in KGSS 6:80 Shinran states:
"there is no dharma that can be abused, for the right dharma cannot be practiced in the latter part of the semblance dharma-age and in the last dharma-age. What is there that can be called abuse of the dharma? There are no precepts to be broken. Who is there that can be called one who breaks precepts?"
Shinran wrote the above as part of the response to the question, "how do we know that the Nirvana Sutra and the other sutras prohibit breaking precepts during the right dharma-age and that this does not apply to monks of the semblance and last dharma-ages?"
Thus the exception becomes null and void in the real world.
All sentient beings "who sincerely and joyfully entrust themselves to me (Amida), desire to be born in my (Amida's) land, and call my (Amida's) Name, even ten times" are to be reborn in the Pure Land of Bliss.
First this occurs as the belief that the Pure Land is right here in the Shin Buddhist's heart-mind.
With faith that the Pure Land practitioner will be reborn in the Pure Land comes the faith that Amida and His Pure Land are right here, right now in his heart.
In saying the Nembutsu sincerely and joyfully with single-minded devotion, be it once or even ten times, the Shin Buddhist turns belief in the Pure Land into faith in the Pure Land.
Thus by such practice, the Pure Land practitioner puts trust in Amida, out of desire to be born in His land.
In this way does the Primal Vow liberate all sentient beings.
"If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offenses and abuse the right Dharma." - http://www.onmarkproductions.com/html/48-bosatsu-vows.shtml
Of those sentient beings who commit the five gravest offenses and abuse the right Dharma, Shinran wrote that when they repent of their transgressions, they step crosswise from the path to hell onto the path to the Pure Land.
All it takes is the willingness to admit to their mistakes, make amends and change their ways.
According to Kyo Gyo Shin Sho (KGSS) 6: 75 - http://www.shinranworks.com/majorexpositions/kgssVI-73_80.htm
Shinran did not object to uttering the Nembutsu out of repentance for committing one of the five gravest offenses.
The five gravest offenses consist of "Killing father, mother, monk, injuring the Buddha, and creating schisms in the Sangha (Hinayana Buddhism); vandalizing temples, statues, and scriptures, slandering the teaching, obstructing religious practices, violating the five precepts and committing ten evils (Mahayana Buddhism)." - http://www.livingdharma.org/Tannisho/TannishoGlossary.html
Regarding abuse of the right Dharma, in KGSS 6:80 Shinran states:
"there is no dharma that can be abused, for the right dharma cannot be practiced in the latter part of the semblance dharma-age and in the last dharma-age. What is there that can be called abuse of the dharma? There are no precepts to be broken. Who is there that can be called one who breaks precepts?"
Shinran wrote the above as part of the response to the question, "how do we know that the Nirvana Sutra and the other sutras prohibit breaking precepts during the right dharma-age and that this does not apply to monks of the semblance and last dharma-ages?"
Thus the exception becomes null and void in the real world.
All sentient beings "who sincerely and joyfully entrust themselves to me (Amida), desire to be born in my (Amida's) land, and call my (Amida's) Name, even ten times" are to be reborn in the Pure Land of Bliss.
First this occurs as the belief that the Pure Land is right here in the Shin Buddhist's heart-mind.
With faith that the Pure Land practitioner will be reborn in the Pure Land comes the faith that Amida and His Pure Land are right here, right now in his heart.
In saying the Nembutsu sincerely and joyfully with single-minded devotion, be it once or even ten times, the Shin Buddhist turns belief in the Pure Land into faith in the Pure Land.
Thus by such practice, the Pure Land practitioner puts trust in Amida, out of desire to be born in His land.
In this way does the Primal Vow liberate all sentient beings.
20051207
Forty-Eight Diamonds (Poem)
As I swim onward toward the shores of the Happy Land,
my troubled mind torments me, and panic drags me under.
Suddenly, strong arms pull me out of the water.
I find myself upon the shores, thanks to my rescuer.
He gives me 48 diamonds and send me on my way
pointing in the direction of the Gateway to Happiness.
On my way to the Gateway, beggars ask me for alms.
At first I ignored the first one, and hid the diamonds.
But a demon came and beat me up without finding any.
So the next beggar, I gave one diamond
when he chased the demon away.
This happened 47 more times.
When I come to the Gateway, I see the Gate-keeper
and apologize for not having anything to give him.
He smiles at me and welcomes me in, anyway.
"48 diamonds you did keep safe from evil beings,
and 48 diamonds you did give out of gratitude to me."
These are the 48 Vows of the Truth-keeper, Dharmakara.
These become the Primal Vow of Amida, said Shinran.
Through them we become ever mindful of Amida.
This poem reflects on the 48 Vows of Amida, as mentioned in the previous entry, The Divine Ocean of Love.
my troubled mind torments me, and panic drags me under.
Suddenly, strong arms pull me out of the water.
I find myself upon the shores, thanks to my rescuer.
He gives me 48 diamonds and send me on my way
pointing in the direction of the Gateway to Happiness.
On my way to the Gateway, beggars ask me for alms.
At first I ignored the first one, and hid the diamonds.
But a demon came and beat me up without finding any.
So the next beggar, I gave one diamond
when he chased the demon away.
This happened 47 more times.
When I come to the Gateway, I see the Gate-keeper
and apologize for not having anything to give him.
He smiles at me and welcomes me in, anyway.
"48 diamonds you did keep safe from evil beings,
and 48 diamonds you did give out of gratitude to me."
These are the 48 Vows of the Truth-keeper, Dharmakara.
These become the Primal Vow of Amida, said Shinran.
Through them we become ever mindful of Amida.
This poem reflects on the 48 Vows of Amida, as mentioned in the previous entry, The Divine Ocean of Love.
Subscribe to:
Posts (Atom)