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.

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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/

The Root of Nirvana is Found in Adversity (poem)

Even though I speak of
love and compassion,
patience and wisdom,
the disciple who believes
that they only arise
out of peaceful situations
will never find love,
compassion, patience,
or wisdom on a good day,
because they arise out of
the muck and mire of a bad day.
For the root of Nirvana is not
found by contemplating your navel
but by dealing in adversity!

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!

Pure Mind, Pure Heart: a Poem of the Heart-Mind

With humility and patience,
She who succeeds in mastering
her ego is given the greatest treasure
of all: the Pure Mind bathed in Wisdom
and the Pure Heart of Loving-kindness
arising out single-minded meditation
thinking of Good today and tomorrow
for the benefit of all sentient beings.

The Reincarnation of the Buddha and His Diamond Mind

Always it puzzles me that of all the Buddhas, the historical Buddha has rarely been said to reincarnate.

However, I am mistaken, and apologize for giving the impression that the Buddha never reincarnates.

For he does...

Reflection Means Both Incarnation and Reincarnation

Imagine the Adi-Buddha sitting in contemplation with the 108 Buddhas in a field. Imagine further that all Buddhas possess the diamond mind which reflects upon the all the Buddhas.

With respect to the term "diamond", it refers to the unwavering mind which arises from the depths of deep meditation that is known as the clear mind of contemplation and is admired for its clarity and pureness.

Indeed, the diamond mind of the Buddha is the pure mind of Amida Buddha, which is one ofthe 108 Buddhas.

Thus all Buddhas in reflecting Adi-Buddha, reflect on the primordial wisdom of the Buddha.

For the diamond mind of the Buddha is indeed unwavering, unyielding in the face of evil yet yielding to good, and hard to fathom yet soft as a lotus petal.

As the Adi-Buddha is reflected in all the 108 Buddhas, so too is the Buddha Gautama reflected in all the Buddhas

Yet these Buddhas are but reflections of Great Compassion and Great Wisdom, and thus reflect on Amida Buddha.

For the qualities of compassion and wisdom as reflected by Amida Buddha represent the compassion and wisdom of the Buddha.

Therefore, Amida Buddha represents both compassion and wisdom of the Buddha. Thus, Amida is an incarnation of the Buddha, representing the dual aspects of compassion and wisdom.

With respect to the incarnation and reincarnation of the Buddha, it is not the soul that incarnates in the Five Wisdom Buddhas, but the spiritual qualities of the Buddha. This is why the term "reflection" is used in accurately describing the Buddha's relationship with all the Buddhas including Amida Buddha.


Great is the Life of Amitayus and Great is the Light of Amida

In a previous essay I wrote about the Boundless Wisdom of Amida as represented by Infinite Light and the Boundless Compassion of Amitayus as represented by Infinite Life.

With respect to the Buddhist principle of non-self, the term "infinite" implies permanence as in the phrase "that which never goes out."

However, because the wisdom of Amida Buddha and the compassion of Amitayus Buddha are two aspects of the Buddha, the words, "infinite" and "boundless" imply that the Buddha"s wisdom and compassion are everywhere.

For wherever the Buddhist follower sees the words Infinite or Boundless, their actual meaning is "great as the diamond mind of the Buddha, great as the pure mind of Amida", which in its short form is "Great", which has no misleading implications of permanence.

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Adi-Buddha is introduced in the following essay: http://gandhara.blogspot.com/2013/01/buddhism-isnt-about-king-in-heaven.html

Direct realization and the spiritual journey

It is a defect in language that words suggest permanent realities and people do not see through this deception. But mere words cannot create reality. Thus people speak of a final goal and believe it is real, but it is a form of words and the goal as such is without substance. The one who realizes the emptiness of objects and concepts does not depend on words. Perfect wisdom is beyond definition, and pathlessness is the way to it.

The wise one treads this path for the direct realization of impermanence and for the direct realization of understanding. This, then, is perfect wisdom. Such a one should tread this path knowing that attachment and attractions are neither good nor harmful, even enlightenment is neither good nor harmful, because perfect wisdom is not meant to promote good or harm for that person. However, even though there is no intention of good or harm, it does confer endless blessing. — Prajnaparamita

Reality, not being permanent, thus cannot be accurately described by words.

In doing so, one paints a picture of reality.

Since reality is transient, how accurate is that picture a moment from now, let alone tomorrow? A year from now?

The sooner a person transcends reality to seek enlightenment, the better off she is.

Yet the best way to do so is to ground oneself in reality.

One only falls when one is suspended in the air.

Once you firmly plants your feet upon the ground, the journey of enlightenment begins.

True Heart, True Mind (poem)

the true heart can taste
the difference between love and hate,
yet the boundless compassion
of the awakened
transcends this difference,
and the boundless wisdom
of the enlightened
sees love and hate for what they are:
manifestations of passion,
delusions rooted in desire.

the true mind knows all of this,
and thus so do I...
even so... but then...
and then again...
always do I return to thee,
smiling and laughing,
sharing the love that arises
from the innocence we create together.