Not clinging to belief,
my heart-mind is embraced by Amida
whenever he calls through me.
Namu Amida Butsu.
Because it arises
from not clinging to Amida,
my faith is unwavering.
Namu Amida Butsu.
The above poem was inspired by reading "Reflections on the Religious Case Against Belief" by Carl von Baeyer of the Saskatoon Unitarian Church.
Through this poem, I am freeing my heart-mind of clinging to ideology with regard to my faith.
For each time one calls to Amida gives less fuel for belief to burn until all that is left is faith.
Many thanks for Mr. von Baeyer for inspiring me to study the Buddhist Upādāna.
References:
Reflections on The Religious Case Against Belief: http://www.ucsaskatoon.org/wp/guest-speakers/reflections-carse
Clinging or Upādāna: http://en.wikipedia.org/wiki/Up%C4%81d%C4%81na#Buddhism
http://gandhara.blogspot.com/search/label/Up%C4%81d%C4%81na
Showing posts with label Upādāna. Show all posts
Showing posts with label Upādāna. Show all posts
20100707
20100628
Letting go of Ego (poem)
Letting go of ego
being embraced by
Thusness, the wise ones cut through
delusion and view
Buddha Nature as Self Nature.
Holding onto ego,
letting go of Thusness,
the fool tightly clings
to delusion with all his might --
Phantasies are at his command!
Seeing ego as delusion,
calm mind is the mindful one's reward
for just sitting still --
with such purity of mind
one uncovers Buddha Nature.
With five senses arise
five consciousnesses with
the sixth reflecting upon these five,
to realize ego is impermanent,
the seventh consciousness is free
to view Alaya consciousness as Thusness,
leaving all eight empty of substance.
Not clinging to them at all,
one is liberated from samsara,
only to return to this world
to help others find the Way.
So let go of ego as self,
and cut through the delusion
of Alaya consciousness as soul
to uncover Buddha Nature
which is Self Nature for
both are empty of substance.
Thus does this foolish one
stop clinging to ego,
and all thought of soul transmigrating
is washed away by all waters
flowing into the Ocean of Mind,
that refreshes us all
with liberation from samsara.
being embraced by
Thusness, the wise ones cut through
delusion and view
Buddha Nature as Self Nature.
Holding onto ego,
letting go of Thusness,
the fool tightly clings
to delusion with all his might --
Phantasies are at his command!
Seeing ego as delusion,
calm mind is the mindful one's reward
for just sitting still --
with such purity of mind
one uncovers Buddha Nature.
With five senses arise
five consciousnesses with
the sixth reflecting upon these five,
to realize ego is impermanent,
the seventh consciousness is free
to view Alaya consciousness as Thusness,
leaving all eight empty of substance.
Not clinging to them at all,
one is liberated from samsara,
only to return to this world
to help others find the Way.
So let go of ego as self,
and cut through the delusion
of Alaya consciousness as soul
to uncover Buddha Nature
which is Self Nature for
both are empty of substance.
Thus does this foolish one
stop clinging to ego,
and all thought of soul transmigrating
is washed away by all waters
flowing into the Ocean of Mind,
that refreshes us all
with liberation from samsara.
Realizing Emptiness
"It is said that not fearing the profound meaning of emptiness but feeling inspired by it is the sign of a fortunate being who has heard and trained in the teachings before and is destined to swiftly reach awakening." -- The Two Truths, Patrul Rinpoche, Lotsawa House - http://www.lotsawahouse.org/patrul/two_truths.html
For me, the profound meaning of emptiness is inspiring.
In stating that I am inspired by it, there is not even a tinge of clinging to it.
Indeed, once realized, the profound meaning of emptiness is liberating, for one is freed of doubt.
Even though I am fortunate, it does me no good to tell the whole world.
Perhaps I have heard and trained in the teachings before this life.
That I may be destined to swiftly reach awakening only inspires me to dedicate myself to the Buddhadharma.
For me, the profound meaning of emptiness is inspiring.
In stating that I am inspired by it, there is not even a tinge of clinging to it.
Indeed, once realized, the profound meaning of emptiness is liberating, for one is freed of doubt.
Even though I am fortunate, it does me no good to tell the whole world.
Perhaps I have heard and trained in the teachings before this life.
That I may be destined to swiftly reach awakening only inspires me to dedicate myself to the Buddhadharma.
20100627
Sanity as Buddha Nature
Suffering (mental unrest) is due to mental projections based on delusions created by the mind due to ego arising by clinging to the fallacy of permanence, especially that of the self and the soul.
Indeed, the self is none other than the ego; and the soul, the store consciousness.
Through a thorough understanding of the Three Non-self Natures, it is possible to cure oneself of this fallacy and see that non-self is impermanent and the store consciousness as it is, too, is transient.
Indeed, even the eight consciousnesses are mental constructs designed to aid the mindful in remembering the Buddha, so as to see reality as it is, and thus become enlightened.
Once enlightened, suffering is over. One's sanity is uncovered, for it is nothing but Buddha Nature.
Indeed, the self is none other than the ego; and the soul, the store consciousness.
Through a thorough understanding of the Three Non-self Natures, it is possible to cure oneself of this fallacy and see that non-self is impermanent and the store consciousness as it is, too, is transient.
Indeed, even the eight consciousnesses are mental constructs designed to aid the mindful in remembering the Buddha, so as to see reality as it is, and thus become enlightened.
Once enlightened, suffering is over. One's sanity is uncovered, for it is nothing but Buddha Nature.
Of the Mind Be Mindful!
Without the mind nothing matters. Thus mindlessness results from delusion. With the mind be fully mindful. For reality itself is the mind's creation.
Each act we do sows seeds of karma, which ripen in due time. By performing merit, we sow seeds of karma considered to be good. By acting foolishly, we sow seeds of karma consider to be evil.
From birth to death, one's goal is enlightenment. How rare it is to be born as a human being, and given opportunity like this to understand one's true purpose. For uncertainty and sadness is the result of delusion, and its cure is found by following in the footsteps of Gotama Buddha.
This mind is a precious gift, and it's best not to waste it by clinging to this world mindlessly. Indeed, the sooner one realizes one's true purpose is to be mindful of the Buddha, the sooner one becomes enlightened after uncovering Buddha Nature.
Having quieted mental unrest, and transformed all negativities, both behavioral and mental, into loving-kindness and other forms of merit, how well remembered is the Buddha by all those of us who are mindful!
Each act we do sows seeds of karma, which ripen in due time. By performing merit, we sow seeds of karma considered to be good. By acting foolishly, we sow seeds of karma consider to be evil.
From birth to death, one's goal is enlightenment. How rare it is to be born as a human being, and given opportunity like this to understand one's true purpose. For uncertainty and sadness is the result of delusion, and its cure is found by following in the footsteps of Gotama Buddha.
This mind is a precious gift, and it's best not to waste it by clinging to this world mindlessly. Indeed, the sooner one realizes one's true purpose is to be mindful of the Buddha, the sooner one becomes enlightened after uncovering Buddha Nature.
Having quieted mental unrest, and transformed all negativities, both behavioral and mental, into loving-kindness and other forms of merit, how well remembered is the Buddha by all those of us who are mindful!
20100617
Nirvana is Samsara (poem)
Accepting reality
as it is without clinging
to what it ought to be
or what we wish it to be --
this indeed is nirvana,
the sweetbitter taste
of this life, samsara,
which too is bliss.
as it is without clinging
to what it ought to be
or what we wish it to be --
this indeed is nirvana,
the sweetbitter taste
of this life, samsara,
which too is bliss.
20100616
Poverty is not the Root of Crime
Crime itself is due to choosing to give in to ignorance, anger and hatred.
At the core of it is a mind deluded into thinking in despair, one chooses unwisely.
Yet if the rich could buy their peace of mind, then so much more can the poor achieve peace of mind, if they choose to stop.
For all life is suffering, its root being clinging to what little one has, its cure being to stop clinging dearly, and applying eight simple steps to give it up for a better life.
First one needs to understand that dependent arising is both the root of suffering and its salvation, that through focus on calming the mind, one learn to control the mind, rather than being controlled by others.
With practice, one develops calm insight and can find his way out. Eventually he chooses not to steal or cause harm to others.
So is he free, willing to stand up to his oppressors, even die for his belief.
Thus, the cure for crime is so easy, yet we complicate it by rejecting the Buddhadharma and pretending that it is caused by poverty.
At the core of it is a mind deluded into thinking in despair, one chooses unwisely.
Yet if the rich could buy their peace of mind, then so much more can the poor achieve peace of mind, if they choose to stop.
For all life is suffering, its root being clinging to what little one has, its cure being to stop clinging dearly, and applying eight simple steps to give it up for a better life.
First one needs to understand that dependent arising is both the root of suffering and its salvation, that through focus on calming the mind, one learn to control the mind, rather than being controlled by others.
With practice, one develops calm insight and can find his way out. Eventually he chooses not to steal or cause harm to others.
So is he free, willing to stand up to his oppressors, even die for his belief.
Thus, the cure for crime is so easy, yet we complicate it by rejecting the Buddhadharma and pretending that it is caused by poverty.
20100519
Buddhahood
"Buddha Nature is not something that comes to an end. Though wicked men should be born beasts or hungry demons, or fall into hell, they never lose their Buddha Nature." However, buried in the defilement of flesh or concealed at the root of worldly desires and forgotten it may be, the human affinity for Buddhahood is never completely extinguished." - p.144, Teaching of the Buddha - Mahāparinirvāṇa Sūtra
Thus, Buddha Nature does not come to an end, nor can any living being lose it.
"Affinity" means "a natural attraction or feeling of kinship" and "a close connection marked by similarity in nature". This is similar yet not the same as the Christian sentiment that people are created in God's image.
Indeed, Buddhahood is not godhood because it is a universal and innate goal, for the journey there is as incomprehensible as knowing God.
For people have a natural tendency to perfect themselves, and thus have "affinity for Buddhahood".
In each of us is Buddha Nature, yet only by letting go of, and not clinging to, desire are we able to uncover Buddha Nature.
"Defilement of flesh" means "temporary mental states resulting from the feelings arising from each of the six senses of sight, hearing, smelling, tasting, touch, and the mind which bring forth unskillful actions" and also "mental and behavioral negativities".
Despite having ego, and all the mental and behavioral negativities that entails, the human desire for perfection is strong. Therefore, Buddhahood is a worthy goal that the truly dedicated will seek.
Why? Because one's affinity for Buddhahood never completely goes away.
---
Reference:
Buddhahood: http://en.wikipedia.org/wiki/Buddhahood
Teaching of the Buddha: http://mynameisfufu.com/1999/theteaching/theteaching.htm, page 144
Mahāparinirvāṇa Sūtra: http://en.wikipedia.org/wiki/Mahayana_Mahaparinirvana_Sutra
defilement of the flesh: http://en.wikipedia.org/wiki/Kle%C5%9B%C4%81_%28Buddhism%29
skillful actions: http://en.wikipedia.org/wiki/Karma
Thus, Buddha Nature does not come to an end, nor can any living being lose it.
"Affinity" means "a natural attraction or feeling of kinship" and "a close connection marked by similarity in nature". This is similar yet not the same as the Christian sentiment that people are created in God's image.
Indeed, Buddhahood is not godhood because it is a universal and innate goal, for the journey there is as incomprehensible as knowing God.
For people have a natural tendency to perfect themselves, and thus have "affinity for Buddhahood".
In each of us is Buddha Nature, yet only by letting go of, and not clinging to, desire are we able to uncover Buddha Nature.
"Defilement of flesh" means "temporary mental states resulting from the feelings arising from each of the six senses of sight, hearing, smelling, tasting, touch, and the mind which bring forth unskillful actions" and also "mental and behavioral negativities".
Despite having ego, and all the mental and behavioral negativities that entails, the human desire for perfection is strong. Therefore, Buddhahood is a worthy goal that the truly dedicated will seek.
Why? Because one's affinity for Buddhahood never completely goes away.
---
Reference:
Buddhahood: http://en.wikipedia.org/wiki/Buddhahood
Teaching of the Buddha: http://mynameisfufu.com/1999/theteaching/theteaching.htm, page 144
Mahāparinirvāṇa Sūtra: http://en.wikipedia.org/wiki/Mahayana_Mahaparinirvana_Sutra
defilement of the flesh: http://en.wikipedia.org/wiki/Kle%C5%9B%C4%81_%28Buddhism%29
skillful actions: http://en.wikipedia.org/wiki/Karma
20100426
True Emptiness is Unknowable
...The Way belongs to neither "forms" nor to "Emptiness" — page 186, Buddhism of Wisdom & Faith
In the following article, "devotee" refers to the Pure Land Buddhist who is familiar with the Nembutsu.
True Emptiness is unknowable in the devotee's lifetime. According to the Primal Vow, it shall be possible in the Pure Land of Bliss to realize Emptiness.
Thus, the devotee's goal is to be reborn in the Pure Land. This is accomplished through the practice of Buddha Recitation by reciting the Nembutsu with sincere hope to be reborn there.
Thus the Pure Land Way requires the recitation of the Nembutsu as the means to spiritual awakening.
There are no secrets involved in the Pure Land Way, just practice through recitation and study. By practicing Buddha Remembrance by chanting the Nembutsu out of gratitude to Amida Buddha for his Primal Vow, the devotee's mind is open to careful study of the sutras and commentaries.
Thus, the Nembutsu helps to reassure the devotee about rebirth in the Pure Land.
Amida Buddha, the Pure Land, and the bodhisattvas associated with him, Mahasthamaprapta and Avalokiteshvara, are all conditions in the heartmind.
Simultaneously, they are also spiritual conditions and places. From the psychological perspective, they represent psychological states of mind.
Just as the mind exists, so too does the essence of Amida, his 48 Vows and the Pure Land through his Primal Vow.
Though the mind exists due to physical conditions (the brain and the five senses), the positive aspect of imagination helps the devotee to believe and have faith in the reality of the Nembutsu.
Commentary:
"To realize Emptiness" means "to hear the Dharma through Nembutsu practice."
Thus Nembutsu practice helps the devotee to hear the Buddha preach the Dharma in his everyday life.
"To hear the Buddha preach the Dharma" implies careful study and practice of the sutras, though this is not always necessary for devotees who have practiced the Nembutsu since childhood.
"To be reborn into the Pure Land" means "to enter the psychic state of mind known as Pure Land of Bliss".
Within the context of psychology, the Pure Land of Bliss refers to a psychic state of mind called samadhi. This state of mind is calm and serene.
Through mindful practice of the Nembutsu associated with Amida Buddha, the devotee prepares herself to enter into the Pure Land.
By reciting the Nembutsu with sincere hope to be reborn there, the devotee also metaphorically enters into the Pure Land in this lifetime.
When the devotee returns to the real world, his inner mental state is as serene as a bodhisattva.
Even though the real world may be chaotic, he is able to remain calm because of his Nembutsu practice.
Reference:
"First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided." -- Buddhism of Wisdom & Faith: Pure Land Principles and Practice, 47 Buddha Recitation -- Essence and Practice
http://www.ymba.org/BWF/bwf72.htm#recite
"Forms" refers to rupa: http://en.wikipedia.org/wiki/R%C5%ABpa#Buddhism
Rupa is "the Buddhist concept of material form, including both the body and external matter".
"Emptiness" refers to sunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
As seen through Eastern eyes, Sunyata is emptiness. Only everyday life (the realm of samsara) is viewed as emptiness in the negative sense. The Buddha and nirvana are seen as "real, eternal and filled with inconceivable, enduring virtues".
Emptiness from both the Western and Eastern perspective: http://en.wikipedia.org/wiki/Emptiness
In the West, emptiness is derived from the negative condition of being empty. In the East, emptiness is refers to the "emptiness of inherent existence".
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Buddhism is a faith-oriented form of Buddhism.
A Theory of Nembutsu: http://amidatrust.typepad.com/eschatolog/2005/04/a_theory_of_nem.html
Pure Land of Bliss: http://en.wikipedia.org/wiki/Sukhavati
Samadhi as mental concentration: http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29
Bodhisattva: http://en.wikipedia.org/wiki/Bodhisattva
Mahasthamaprapta: http://en.wikipedia.org/wiki/Mahasthamaprapta
Avalokiteshvara: http://en.wikipedia.org/wiki/Avalokitesvara
In Chinese Buddhism, both these bodhisattvas were transformed into
the Buddhist deva of compassion and mercy, Guan Yin.
Guan Yin: http://en.wikipedia.org/wiki/Guan_Yin
Primal Vow: http://en.wikipedia.org/wiki/Primal_vow
Sutras and commentaries:
Pure Land Scriptures: http://buddhistfaith.tripod.com/purelandscriptures/
Shinran's commentary:
Kyogyoshinsho: http://en.wikipedia.org/wiki/Kyogyoshinsho
Yuien-bo's Tannisho: http://en.wikipedia.org/wiki/Tannish%C5%8D
In the following article, "devotee" refers to the Pure Land Buddhist who is familiar with the Nembutsu.
True Emptiness is unknowable in the devotee's lifetime. According to the Primal Vow, it shall be possible in the Pure Land of Bliss to realize Emptiness.
Thus, the devotee's goal is to be reborn in the Pure Land. This is accomplished through the practice of Buddha Recitation by reciting the Nembutsu with sincere hope to be reborn there.
Thus the Pure Land Way requires the recitation of the Nembutsu as the means to spiritual awakening.
There are no secrets involved in the Pure Land Way, just practice through recitation and study. By practicing Buddha Remembrance by chanting the Nembutsu out of gratitude to Amida Buddha for his Primal Vow, the devotee's mind is open to careful study of the sutras and commentaries.
Thus, the Nembutsu helps to reassure the devotee about rebirth in the Pure Land.
Amida Buddha, the Pure Land, and the bodhisattvas associated with him, Mahasthamaprapta and Avalokiteshvara, are all conditions in the heartmind.
Simultaneously, they are also spiritual conditions and places. From the psychological perspective, they represent psychological states of mind.
Just as the mind exists, so too does the essence of Amida, his 48 Vows and the Pure Land through his Primal Vow.
Though the mind exists due to physical conditions (the brain and the five senses), the positive aspect of imagination helps the devotee to believe and have faith in the reality of the Nembutsu.
Commentary:
"To realize Emptiness" means "to hear the Dharma through Nembutsu practice."
Thus Nembutsu practice helps the devotee to hear the Buddha preach the Dharma in his everyday life.
"To hear the Buddha preach the Dharma" implies careful study and practice of the sutras, though this is not always necessary for devotees who have practiced the Nembutsu since childhood.
"To be reborn into the Pure Land" means "to enter the psychic state of mind known as Pure Land of Bliss".
Within the context of psychology, the Pure Land of Bliss refers to a psychic state of mind called samadhi. This state of mind is calm and serene.
Through mindful practice of the Nembutsu associated with Amida Buddha, the devotee prepares herself to enter into the Pure Land.
By reciting the Nembutsu with sincere hope to be reborn there, the devotee also metaphorically enters into the Pure Land in this lifetime.
When the devotee returns to the real world, his inner mental state is as serene as a bodhisattva.
Even though the real world may be chaotic, he is able to remain calm because of his Nembutsu practice.
Reference:
"First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided." -- Buddhism of Wisdom & Faith: Pure Land Principles and Practice, 47 Buddha Recitation -- Essence and Practice
http://www.ymba.org/BWF/bwf72.htm#recite
"Forms" refers to rupa: http://en.wikipedia.org/wiki/R%C5%ABpa#Buddhism
Rupa is "the Buddhist concept of material form, including both the body and external matter".
"Emptiness" refers to sunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
As seen through Eastern eyes, Sunyata is emptiness. Only everyday life (the realm of samsara) is viewed as emptiness in the negative sense. The Buddha and nirvana are seen as "real, eternal and filled with inconceivable, enduring virtues".
Emptiness from both the Western and Eastern perspective: http://en.wikipedia.org/wiki/Emptiness
In the West, emptiness is derived from the negative condition of being empty. In the East, emptiness is refers to the "emptiness of inherent existence".
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Buddhism is a faith-oriented form of Buddhism.
A Theory of Nembutsu: http://amidatrust.typepad.com/eschatolog/2005/04/a_theory_of_nem.html
Pure Land of Bliss: http://en.wikipedia.org/wiki/Sukhavati
Samadhi as mental concentration: http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29
Bodhisattva: http://en.wikipedia.org/wiki/Bodhisattva
Mahasthamaprapta: http://en.wikipedia.org/wiki/Mahasthamaprapta
Avalokiteshvara: http://en.wikipedia.org/wiki/Avalokitesvara
In Chinese Buddhism, both these bodhisattvas were transformed into
the Buddhist deva of compassion and mercy, Guan Yin.
Guan Yin: http://en.wikipedia.org/wiki/Guan_Yin
Primal Vow: http://en.wikipedia.org/wiki/Primal_vow
Sutras and commentaries:
Pure Land Scriptures: http://buddhistfaith.tripod.com/purelandscriptures/
Shinran's commentary:
Kyogyoshinsho: http://en.wikipedia.org/wiki/Kyogyoshinsho
Yuien-bo's Tannisho: http://en.wikipedia.org/wiki/Tannish%C5%8D
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