With each breath I take, I let go of attachment, and cease constructing in my mind all conceptions detrimental to understanding the nature of reality as it is.
Thus, "I, me, mine" are pronouns that describe the person writing these words, yet this person is not attached to such words. For "I, me, mine" are empty of inherent permanent reality.
Then, being the practice to prepare the mind, Buddha Recitation is also empty of permanent reality.
Also, the desire to be reborn in the Pure Land of Bliss is impermanent.
Thus the desire for rebirth inspires me to practice Buddha Recitation, a mindful practice.
Being a mindful practice, it settles my mind and helps me to prepare for meditation.
Thus Buddha Recitation ceases to be a pervasive mental construction, and becomes one of many tools in the Buddhist's tool kit to free the mind.
For it helps me to develop the Pure Mind that is pacified by the pure heart of compassion. This compassion is reflected in the idea that when I call out to Amida, it is actually him calling to me. Realizing this, I will continue to maintain the practice of Buddha Recitation before meditation.
Buddha Recitation helps me to remember the Buddha. As Buddha Remembrance is essential to my meditation, I practice daily.
As well, having realized the importance of always maintaining happy thoughts through understanding the essence of Master Hui-Neng's advice on the topic, I endeavour to remain in the present moment.
For all of this I am grateful to Amida Buddha.
Showing posts with label clear insight. Show all posts
Showing posts with label clear insight. Show all posts
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130304
Enlightenment is Always With Us
From birth until death, the potential of Enlightenment is present within all sentient beings as Buddha Nature.
During life, mental and physical negativities arise as afflictions to distract us from it, due to the ego's grasping onto the illusion of permanence.
These negativities leads to suffering due to the Five Poisons of desirous attachment, aversive anger, and delusive ignorance, and their daughters, pride born out of ignorance and desire, and jealousy arising attachment and aggression.
The Five Poisons are the destructive emotions.
Through meditation and mindful practice of wisdom, the charitable acts of kindness to help, and the loving sacrifice in service to other sentient beings aid in satisfying the ego, pacifying it.
Once the ego is pacified, the mental and physical negativities are replaced with the antidotes of love, compassion and insight,which are strengthened through practice and training.
Buddha Nature represents the essential nature of the mind, which is pure and undefiled by the destructive emotions.
When joy comes easily, and the mind is easily calmed through meditation, the antidotes have succeeded in curing it of the Five Poisons.
For that joy arises due to Buddha Nature, the seed of Enlightenment itself.
Thus Enlightenment is always with us, like the pure white light of freedom.
References:
The Gandavyuha Sutra: http://en.wikipedia.org/wiki/Avatamsaka_Sutra#The_Gandavyuha_Sutra
Five poisons:
During life, mental and physical negativities arise as afflictions to distract us from it, due to the ego's grasping onto the illusion of permanence.
These negativities leads to suffering due to the Five Poisons of desirous attachment, aversive anger, and delusive ignorance, and their daughters, pride born out of ignorance and desire, and jealousy arising attachment and aggression.
The Five Poisons are the destructive emotions.
Through meditation and mindful practice of wisdom, the charitable acts of kindness to help, and the loving sacrifice in service to other sentient beings aid in satisfying the ego, pacifying it.
Once the ego is pacified, the mental and physical negativities are replaced with the antidotes of love, compassion and insight,which are strengthened through practice and training.
Buddha Nature represents the essential nature of the mind, which is pure and undefiled by the destructive emotions.
When joy comes easily, and the mind is easily calmed through meditation, the antidotes have succeeded in curing it of the Five Poisons.
For that joy arises due to Buddha Nature, the seed of Enlightenment itself.
Thus Enlightenment is always with us, like the pure white light of freedom.
References:
The Gandavyuha Sutra: http://en.wikipedia.org/wiki/Avatamsaka_Sutra#The_Gandavyuha_Sutra
Five poisons:
- http://en.wikipedia.org/wiki/Kleshas_%28Buddhism%29#Five_poisons
- http://www.rigpawiki.org/index.php?title=Five_poisons
wli>http://www.rigpawiki.org/index.php?title=Disturbing_emotions
20130223
Meditation As The Cure for Suffering
"Train in concentration, which is the cause of shamatha, and train in prajna, which is the cause of vipashyana." — Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
20110825
Stereotypes in Buddhism: Karma, Reincarnation and Meditation
"Stereotyping" in Buddhism happens when one considers all the types of creatures to be reborn as, yet feels that being born human is the ideal rebirth.
Of course, that's for Buddhists who believe in reincarnation, mainly Tibetan Buddhists.
The stereotype in this case is the Western interpretation of reincarnation.
From the Christian view, reincarnation is explained as "the work of the devil". The reincarnated persona is considered to be a "daemon" out to fool people.
That's stereotyping in its dark form.
From the Eastern view, the reincarnated persona is "real", and it's best accept the person who claims to be a reincarnation of a deceased person.
For some, reincarnation may be considered as the result of a wish to live on beyond one's lifespan.
In traditional Buddhism it is the fruit of one's actions which get passed on to later generations.
Thus reincarnation is in conflict with the concept of "no-self" i.e. that the self is impermanent and does not exist after death.
One stereotype that comes to mind at this point regards meditation, which is stereotyped as "sitting while thinking about nothing, & doing nothing".
Sometimes meditation is even discounted as a "non-productive way of spending one's quiet time".
Overall, meditation promotes clarity of thought which leads to deeper insights about life.
It can be done anywhere, and be useful to anyone, precisely because it promotes calm and peace, the essence of serenity.
After long and careful thought it may be possible to see that reincarnation is not about a permanent soul existing after death, but about the effects of a person's spiritual actions after her death.
These effects are known as karma.
And it is up to each of us to act in such a manner as to overcome our anxieties about karma and reincarnation through meditation.
Of course, that's for Buddhists who believe in reincarnation, mainly Tibetan Buddhists.
The stereotype in this case is the Western interpretation of reincarnation.
From the Christian view, reincarnation is explained as "the work of the devil". The reincarnated persona is considered to be a "daemon" out to fool people.
That's stereotyping in its dark form.
From the Eastern view, the reincarnated persona is "real", and it's best accept the person who claims to be a reincarnation of a deceased person.
For some, reincarnation may be considered as the result of a wish to live on beyond one's lifespan.
In traditional Buddhism it is the fruit of one's actions which get passed on to later generations.
Thus reincarnation is in conflict with the concept of "no-self" i.e. that the self is impermanent and does not exist after death.
One stereotype that comes to mind at this point regards meditation, which is stereotyped as "sitting while thinking about nothing, & doing nothing".
Sometimes meditation is even discounted as a "non-productive way of spending one's quiet time".
Overall, meditation promotes clarity of thought which leads to deeper insights about life.
It can be done anywhere, and be useful to anyone, precisely because it promotes calm and peace, the essence of serenity.
After long and careful thought it may be possible to see that reincarnation is not about a permanent soul existing after death, but about the effects of a person's spiritual actions after her death.
These effects are known as karma.
And it is up to each of us to act in such a manner as to overcome our anxieties about karma and reincarnation through meditation.
20110821
The Irony of Loving-Kindness
A month ago, I talked with my best friend.
That day, out of impulse, I needed to explain myself to her.
Anyway, we arranged to meet at the church where I graduated from a Christian 12 Step program called Freedom Session that she facilitates.
While I waited there, I greeted a few people I know, including the program's coordinator. As well, I donated spared change from my pocket to the church.
When my best friend arrived, we chatted for a little while.
In addition, I mentioned that I came to the program as a Buddhist curious about Christianity.
She replied that she has her mind set on a man who is a firmly rooted in Christianity.
She also advised me to tell my facilitator, who I'll call Harry, about my reasons for my curiosity in Christianity.
Before heading off to her volunteer work, she offered me a ride to the closest rapid transit station.
On the way there I wanted to say to her, "I was taught to fear God out of respect for Him, which results in a Christian becoming fearless."
However it came out garbled, sounding more like "In facing fear, a person becomes fearless."
The next day I said to my facilitator that I came to the program as a Buddhist curious about Christianity, and he asked me how he could be of help.
I replied that we should talk more about Christianity, mentioning that in Buddhism, we are supposed to take the best of what is offered in other spiritual traditions and leave the rest unblemished.
What this means is, as a Buddhist, I will not put down other spiritual paths.
Any jokes I have made in the past about Christianity reflects more of my own shortcomings than that of Christianity.
As a result of our chat three weeks ago, we've been discussing Christianity, both in general and specifically about the Bible.
The irony is that my Buddhist upbringing provides me with the tool of meditation to constructively make use of Christianity to enable loving-kindness — a concept common to both faiths — to overcome my personal issues.
Meditation helps me achieve the clear mind to clearly see my way through almost any situation I encounter and develop the insight to help over my issues.
My curiosity about other spiritual paths reflects humanity's curiosity about discovering one's purpose in life.
I believe that my spiritual faith helps me to let go of the trivial details about life.
In letting go of such details, the complications behind my personal issues may still remain.
Yet I am able to more effectively deal with each of them.
That day, out of impulse, I needed to explain myself to her.
Anyway, we arranged to meet at the church where I graduated from a Christian 12 Step program called Freedom Session that she facilitates.
While I waited there, I greeted a few people I know, including the program's coordinator. As well, I donated spared change from my pocket to the church.
When my best friend arrived, we chatted for a little while.
In addition, I mentioned that I came to the program as a Buddhist curious about Christianity.
She replied that she has her mind set on a man who is a firmly rooted in Christianity.
She also advised me to tell my facilitator, who I'll call Harry, about my reasons for my curiosity in Christianity.
Before heading off to her volunteer work, she offered me a ride to the closest rapid transit station.
On the way there I wanted to say to her, "I was taught to fear God out of respect for Him, which results in a Christian becoming fearless."
However it came out garbled, sounding more like "In facing fear, a person becomes fearless."
The next day I said to my facilitator that I came to the program as a Buddhist curious about Christianity, and he asked me how he could be of help.
I replied that we should talk more about Christianity, mentioning that in Buddhism, we are supposed to take the best of what is offered in other spiritual traditions and leave the rest unblemished.
What this means is, as a Buddhist, I will not put down other spiritual paths.
Any jokes I have made in the past about Christianity reflects more of my own shortcomings than that of Christianity.
As a result of our chat three weeks ago, we've been discussing Christianity, both in general and specifically about the Bible.
The irony is that my Buddhist upbringing provides me with the tool of meditation to constructively make use of Christianity to enable loving-kindness — a concept common to both faiths — to overcome my personal issues.
Meditation helps me achieve the clear mind to clearly see my way through almost any situation I encounter and develop the insight to help over my issues.
My curiosity about other spiritual paths reflects humanity's curiosity about discovering one's purpose in life.
I believe that my spiritual faith helps me to let go of the trivial details about life.
In letting go of such details, the complications behind my personal issues may still remain.
Yet I am able to more effectively deal with each of them.
20110724
Affirmation on Life (poem)
Whatever happens in life,
I hold onto the positive aspect
and accept the negative as
inspiration to learn from
my mistakes without regret.
Indeed, I live for the moment
when what I have learned
helps me to see clearly
the path to life as-is.
What helps me the most
is careful meditation
on those mistakes
which results in change.
I hold onto the positive aspect
and accept the negative as
inspiration to learn from
my mistakes without regret.
Indeed, I live for the moment
when what I have learned
helps me to see clearly
the path to life as-is.
What helps me the most
is careful meditation
on those mistakes
which results in change.
20110521
Amida Buddha not a god
Amida Buddha is a principle, like universal love, not a god.
For most followers of Jodo Shinshu, Amida represents compassion, which is the essence of the active form of universal love known as loving-kindness, and wisdom, which is the essence of the mind perfected through meditation.
Just as the moon reflects the light of the sun, Amida points to the Buddha.
Buddhists do not worship the Buddha like a god. There is no idol worship in a Buddhist temple, for the objects of worship are symbols of reverence.
Through meditation, the quiet contemplation on compassion and silent reflection on loving-kindness helps the mind to understand the principle of compassion in daily life.
This understanding is known as wisdom.
When I meditate, I reflect on that love which represents compassion and wisdom in its purest form.
Meditation is like prayer in silence to reach our divine nature.
Indeed, meditation helps to calm the mind, to achieve clarity of mind.
For a clear mind is able to develop clear insights about the nature of suffering and how to relieve that suffering in daily life.
Jodo Shinshu objects of reverence: http://www.moiliilihongwanji.org/object_of_reverence-amida_buddha.htm
Buddhism is not idol worship:
Meditation like prayer in silence to reach our divine nature: http://www.huffingtonpost.com/lewis-richmond/do-buddhists-believe-in-g_b_859658.html
20110510
A Secret Treasure (Poem)
Because the wall has ears,
I will hide what I feel.
Because the world can see what I do,
I will act appropriately.
Because God knows my heart,
I am only honest with Him.
Yet I'm told I have to say aloud
what I share with God -
though my voice is soft,
and raising it is against my ways.
So I am hiding a secret treasure,
that no one sees or hears...
Compassion, humility, loving-kindness, mercy...
they are but reflections
of the mind of serenity
that quiet meditation brings to me,
this complex, imperfect person
who has opened his heart to God.
I will hide what I feel.
Because the world can see what I do,
I will act appropriately.
Because God knows my heart,
I am only honest with Him.
Yet I'm told I have to say aloud
what I share with God -
though my voice is soft,
and raising it is against my ways.
So I am hiding a secret treasure,
that no one sees or hears...
Compassion, humility, loving-kindness, mercy...
they are but reflections
of the mind of serenity
that quiet meditation brings to me,
this complex, imperfect person
who has opened his heart to God.
20100911
The Buddhist Definition of Happiness
BILL MOYERS: By happiness, what do you mean by happiness?
PEMA CHÖDRÖN: Contentment. At home with yourself in your world. Not separating yourself from others. Not hardening your heart, or your mind to others, or to the world. That profound wellbeing which is not based on facts, so to speak. You know, like changing circumstances. It's not based on changing circumstances.
Contentment consists of happiness with one's situation in life while living in the present moment. Through meditation, one is sure to appease the ego easily by letting one's thoughts rise and fall, yet just watching it all happening.
Being at home with yourself in your world implies equanimity, that calm temper and firmness of mind which remains steady and solid under stress yet is gentle and compassionate.
Not separating yourself from others consists of staying in touch with dear friends and family.
"Not hardening your heart, or your mind to others, or to the world" implies being open to yourself, to others, and to the world.
In this way is true and real happiness an ongoing process in one's life.
Reference:
http://www.pbs.org/moyers/faithandreason/print/faithandreason107_print.html
Self and Others: Compassion and Loving-kindness (Meditation)
Within context of Buddhism, the ego is also known as the self, with the former being a quality of the mind and the latter being mind and body.
Even so, the self is not the embodiment of self-centredness.
By denying that the self is not the embodiment of self-centredness, I do not imply that another quality of the mind and/or body is the embodiment of self-centredness. Indeed, not even the ego is the embodiment of self-centredness. For both the self and the ego describe abstract conceptions of qualities of the mind-and-body and mind, respectively.
Rather, self-centredness is the delusion that the self is the centre of the world when it is not. Instead, the self is merely a convention used by a person to mark the boundary between his own world and the world at large. "The world at large" refers to that which is non-self. It is also known as "other".
Regarding "other" within context of the world at large, this refers to other sentient beings, especially family, friends, and particularly people from all walks of life.
When the "other" is internalized and highly idealized within the context of Buddhism, it is known as the non-self. It too is not the centre of the self. Indeed, the self does not exist apart from the body. Thus is self-centredness a vain delusion.
Yet its cure is meditation, followed by mindful practice. One meditates to develop the clear mind. In developing clarity of mind, one is able to cut through the delusion of self-centredness.
Once the delusion of self-centredness fades, one sees that happiness is not solely dependent on external circumstances. Rather, happiness starts by first meeting one's basic needs, and then by being of service to others.
Therefore, mindful practice is when the self gives of itself loving-kindness to others, and in return, takes compassion from others in a mutually beneficial manner.
Reference:
Tonglen: http://en.wikipedia.org/wiki/Tonglen
Guide to the Bodhisattva Way: http://en.wikipedia.org/wiki/Bodhicharyavatara
Madhyamaka: http://en.wikipedia.org/wiki/Madhyamaka
Even so, the self is not the embodiment of self-centredness.
By denying that the self is not the embodiment of self-centredness, I do not imply that another quality of the mind and/or body is the embodiment of self-centredness. Indeed, not even the ego is the embodiment of self-centredness. For both the self and the ego describe abstract conceptions of qualities of the mind-and-body and mind, respectively.
Rather, self-centredness is the delusion that the self is the centre of the world when it is not. Instead, the self is merely a convention used by a person to mark the boundary between his own world and the world at large. "The world at large" refers to that which is non-self. It is also known as "other".
Regarding "other" within context of the world at large, this refers to other sentient beings, especially family, friends, and particularly people from all walks of life.
When the "other" is internalized and highly idealized within the context of Buddhism, it is known as the non-self. It too is not the centre of the self. Indeed, the self does not exist apart from the body. Thus is self-centredness a vain delusion.
Yet its cure is meditation, followed by mindful practice. One meditates to develop the clear mind. In developing clarity of mind, one is able to cut through the delusion of self-centredness.
Once the delusion of self-centredness fades, one sees that happiness is not solely dependent on external circumstances. Rather, happiness starts by first meeting one's basic needs, and then by being of service to others.
Therefore, mindful practice is when the self gives of itself loving-kindness to others, and in return, takes compassion from others in a mutually beneficial manner.
Reference:
Tonglen: http://en.wikipedia.org/wiki/Tonglen
Guide to the Bodhisattva Way: http://en.wikipedia.org/wiki/Bodhicharyavatara
Madhyamaka: http://en.wikipedia.org/wiki/Madhyamaka
20100828
Buddha Nature and Enlightenment
In Mahayana Buddhism, the true nature in each person is Buddha Nature, which represents the potential in each and every one of us to reach full enlightenment. This is an intrinsic and immortal potential which exists in the mind of every sentient being. Such a potential is actualized through meditation.
First, through breath meditation, one clears the mind of defilements so that it becomes the pure mind that is essential to experience and show compassion for other sentient beings. Second, insightful meditation requires the clear mind to validate the Four Noble Truths and dependent arising in one's life through mindful practice.
"Sentient" is derived from the word "sentience" which means "the ability to feel and/or perceive". Thus "every sentient being" means "all living beings which are able to feel and/or perceive". Furthermore, Eastern thought views sentience as "the metaphysical quality of all things that require care and respect." Even nonhuman lifeforms are sentient.
In Buddhism, sentient beings made of pure consciousness are possible. Hence, the Buddhas, Bodhisattvas and other gods exist in their respective Buddha-fields.
Each one of these Buddhas, Bodhisattvas and Buddhist deities represent various states of minds i.e. Amida represents wisdom and compassion, Sakyamuni Buddha represents enlightenment and/or spiritual awakening, Kuan Yin represents compassion, the devas represent aspects of enlightenment, and so on.
Indeed, the Buddhas, Bodhisattvas, and Buddhist deities also also have a spiritual existence where they exist within the heart-mind of each and every sentient being.
Buddhists who practice meditation will then realize these internalized sentient beings as various aspects of their mind.
For each Buddha, Bodhisattva and Buddhist deity represents the pure form of each mental and emotional quality of the mind, the qualities of enlightenment such as overt and latent power ( the deities Agyo and Ugyo), latent might (Naraen / Ugyo), day and night (the Bodhisattvas known as White Tara and Blue Tara), the pure mind and body (Kuan Yin), and the power aspect of complete enlightenment (Vajrapani / Mahasthamaprapta).
Thus, the sentient beings made of pure consciousness are reflections of that intrinsic potential to reach enlightenment known as Buddha Nature .
Buddha Nature itself also is empty of defining characteristics related to sunyata and nondualism. Insightful meditation helps in understanding sunyata and nondualism.
Sunyata is known as suchness, nothingness, emptiness, and voidness, and refers to the impermanent nature of reality within context of egolessness, the concept of non-self that all things perceived by the senses including the mind are not really "I" or "mine".
Buddhist nondualism is reflected in that concept of non-self, which is the nonduality of subject and object. Thus is self and other an illusion. Nondualism is also reflected in the concept of two truths, the ultimate reality that there is no self in contrast to the conventional reality where each person speaks of himself. As well, the view of nonduality is known as wisdom while the experience of duality is known as compassion.
In this way is our ordinary dualistic experience, full of all living beings, nurtured with care always experienced as "now". Thus the Mahayana path tempers wisdom with compassion to cut through the confusions of duality.
Therefore, wisdom helps one to transform one's growing understanding of nonduality into compassion for all sentient beings in the present moment.
My own personal understanding of nonduality is that egolessness is the ultimate reality of the pure mind, which is a reflection of Buddha Nature. With the pure mind attained through meditation, I experience compassion for other people by listening to them. This is known as mindful practice.
Thus, breath meditation helps clear the mind and realize the pure mind. With the pure mind, one is able to use insightful meditation to validate the Four Noble Truths and dependent arising by experiencing one's life fully. Through insights derived from meditation, one is inspired to experience compassion for other living beings. By experiencing compassion for others, one develops mindful practice.
Reference:
Buddha Nature: http://en.wikipedia.org/wiki/Buddha_Nature
Japanese Buddhist Photo Dictionary: http://www.onmarkproductions.com
Sunyata: http://en.wikipedia.org/wiki/Sunyata
Nondualism: http://en.wikipedia.org/wiki/Nondualism
20100811
Head Up High (Poem)
I saw the chair that the Buddha sat in.
I hear the words that the Buddha had spoken.
I felt the rain, looked up in the sky, and
Held my head up high, despite the pain.
Childhood is sorrow, the ancients did say.
Wait until tomorrow, and do as you may.
When one man conquers himself, he gains
much more than wealth and power.
He redeems his whole life forever more.
No "I am" is that there is at all.
Raise up Ego and see yourself fall.
In a mirror darkly is seen the face
of the one who blows dust off it.
The ancients said true consciousness exists,
but this world is ephemeral and fleeting.
Thoughts come and go, but the serenity of mind stays.
Feeling arise and fall, but pure mind remains.
Hold up your head high and go forward!
I hear the words that the Buddha had spoken.
I felt the rain, looked up in the sky, and
Held my head up high, despite the pain.
Childhood is sorrow, the ancients did say.
Wait until tomorrow, and do as you may.
When one man conquers himself, he gains
much more than wealth and power.
He redeems his whole life forever more.
No "I am" is that there is at all.
Raise up Ego and see yourself fall.
In a mirror darkly is seen the face
of the one who blows dust off it.
The ancients said true consciousness exists,
but this world is ephemeral and fleeting.
Thoughts come and go, but the serenity of mind stays.
Feeling arise and fall, but pure mind remains.
Hold up your head high and go forward!
20100730
Splendid Moments (poem)
See before it fades away -
each and every fine
splendid moment, at a glance! Be
indiscriminate
daily in mindful practice!
each and every fine
splendid moment, at a glance! Be
indiscriminate
daily in mindful practice!
20100616
No-self (Non-self) as the Root of Nirvana
Egotism is a spiritual disease in which one thinks his ego is permanent, and others should worship it by treating him with respect.
However, ego does not exit and nor does soul.
All that transmigrates is the mind only in the form of consciousness.
Indeed, careful study of sunyata (emptiness) shows us that a mind empty of ego is free of rebirth and ripe for nirvana.
This spiritual truth may be validated by experience.
When you are full of yourself, please declare to the world that you are.
If people treat you with more respect, then they have respect for the ego.
If they do not treat you well, then they have no respect for ego.
If they ignore you, then this validates what the Buddha said about such folly.
For no-self is the root of nirvana, because the First Truth declares that all life is filled with unrest.
Indeed, the Second Truth tells us that it is endless craving, not desire, that causes such unrest.
In the Third Truth we learn that spiritual may be cured by satisfying such unrest through skillful means.
Finally the Fourth Truth presents the Eightfold Path as such means.
Through the Eightfold Path is the root of nirvana realized by helping us to see that no-self aids in bringing rest to the mind, and ultimately peace.
However, ego does not exit and nor does soul.
All that transmigrates is the mind only in the form of consciousness.
Indeed, careful study of sunyata (emptiness) shows us that a mind empty of ego is free of rebirth and ripe for nirvana.
This spiritual truth may be validated by experience.
When you are full of yourself, please declare to the world that you are.
If people treat you with more respect, then they have respect for the ego.
If they do not treat you well, then they have no respect for ego.
If they ignore you, then this validates what the Buddha said about such folly.
For no-self is the root of nirvana, because the First Truth declares that all life is filled with unrest.
Indeed, the Second Truth tells us that it is endless craving, not desire, that causes such unrest.
In the Third Truth we learn that spiritual may be cured by satisfying such unrest through skillful means.
Finally the Fourth Truth presents the Eightfold Path as such means.
Through the Eightfold Path is the root of nirvana realized by helping us to see that no-self aids in bringing rest to the mind, and ultimately peace.
20100603
Buddhism as Non-Religion
Due to its non-dual nature, its unwillingness to water down Sakyamuni Gautama Buddha's Teaching, and the practicality of meditation, Buddhism as philosophy and psychology is liberating.
Mistaking it for religion, the ignorant flee. Yet the wise augment their faith with it.
Buddhism is non-dual in that at the root of the teaching, dependent arising and karma demonstrates the interdependence of all living beings.
What the concept of self power (jiriki) and Other Power (tariki) teaches is not dualism but that one's self power motivates one to let Other Power help to guide her life, which is similar to the concept of "let go and let God".
In the Buddha's Teaching are the Four Noble Truths, consisting of:
- Life is not satisfying.
- The reason why life is not satisfying is because of ignorant craving.
- To cure this dissatisfaction with life, stop ignorant craving.
- The Noble Eightfold Path stops ignorant craving.
20100514
To Live Fully (Affirmation)
To live fully as a sentient being, each one of us directly experiences life within the limits of one's own culture. When he shares with a trusted one, the one who has practiced mindfulness will be tactfully honest with the other.
Indeed, both parties shall be mindful of the trust they share so as to sustain it. In sustaining that trust, each of us may be able to extend the limits of her culture.
When each one of us is open to change, given time, all things are possible.
Thus is one able to live fully.
Indeed, both parties shall be mindful of the trust they share so as to sustain it. In sustaining that trust, each of us may be able to extend the limits of her culture.
When each one of us is open to change, given time, all things are possible.
Thus is one able to live fully.
20100504
Conquering One's Mind (poem)
Through careful study and practice,
one uses meditation to appease one's ego.
For it is useful to conquer one's mind
before one tries to conquer the world.
By conquering one's mind,
one realizes how to live;
in realizing how to live
one learns how to conquer the world
by the skillful means of clear insight.
one uses meditation to appease one's ego.
For it is useful to conquer one's mind
before one tries to conquer the world.
By conquering one's mind,
one realizes how to live;
in realizing how to live
one learns how to conquer the world
by the skillful means of clear insight.
20100430
Getting On With Life (poem)
To learn and grow by
caring about others,
staying positive,
and getting on with life,
each one of us will be
able to be happy,
and endure life's trials,
through careful practice
with calm insight,
and wisdom cultivated
through honesty and truth.
caring about others,
staying positive,
and getting on with life,
each one of us will be
able to be happy,
and endure life's trials,
through careful practice
with calm insight,
and wisdom cultivated
through honesty and truth.
The World's Divine (poem)
As a child, the world's divine,
and perfect in every way
for my heart was once unstained.
Then I grew up, and clearly saw
my world is not so perfect,
and such ideals were all in vain.
Through endless practice,
calm insight liberates me
from perfection's stain.
Freed from ideology, one is able
to show respect for all life, and
to see the world as divine, once again.
and perfect in every way
for my heart was once unstained.
Then I grew up, and clearly saw
my world is not so perfect,
and such ideals were all in vain.
Through endless practice,
calm insight liberates me
from perfection's stain.
Freed from ideology, one is able
to show respect for all life, and
to see the world as divine, once again.
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