Meditation of a Buddhist Mormon (satire)

This morning I thought about anjin and shinjin, two terms from Jodo Shinshu Buddhism.

Anjin is a Japanese Buddhist term that means peace of mind due to shinjin, a mind truly assured of rebirth in the Pure Land of Bliss.

This is not unlike the peace of mind of a righteous person who truly believes that he will go to a greater glory in the afterlife.

For Amida promised rebirth to those whose peace of mind (anjin) is due to shinjin, the true mind arising from trusting in his promise of rebirth in his Pure Land.

Even though Buddhism and Christianity have sometimes opposing views on life, I truly believe that faith in the Christ is similar yet different from faith in the promise of Amida Buddha. It certainly helps to suspend disbelief when reconciling Buddhism and Christianity in my mind.

Rather than solely relying on his own power, a Buddhist puts his faith in the Buddha, the Christian puts his faith in God.

Additionally, Jesus promised eternal life in the New Heaven and Earth after a Millennium spend under His reign. For the peace of mind gained from belief that the promise of eternal life is true arises from being truly assured of rebirth in the Kingdom of God.

Even though our present life is limited in length, the Christian promise of eternal life appears at odds with the Buddhist concept of no-self, which claims life is impermanent (limited). This is because Buddhism accepts the truth that life is full of suffering, short as it is.

Indeed, Buddhism accepts life has it is.

In contrast, Christianity has the Christ promise eternal life for us in the afterlife. While Buddhism helps me to accept life as it is, I have also allowed for the Christian concept of the afterlife.

From my point of view, there is no conflict between the Buddhist concept of no-self (life is impermanent) and the Christ's promise of eternal life in Afterlife. For this present existence is impermanent, yet the Afterlife is no less impermanent.

Even so, the Buddhist concept of the consciousness stream allows for impermanence to be transcended.

Thus that which eternal in the Afterlife is viewed as existing for an exceedingly long time, and that which is impermanent in this life is viewed as existing for a limited time.

Therefore both Buddhism and Christianity are in some ways compatible because they meet my spiritual needs in this life and they also help settle my mind about the Afterlife. This helps to redefine my concept of eternity and immortality to reconcile the transient nature of life with the apparent permanence of the Afterlife.

Yet life is a place where anything can happen.

Though this life is truly precious, I have faith that the Afterlife will be glorious. Indeed, I treasure my life because of its limitations. When it ends one day, the Afterlife awaits.

For my mind is at peace, and I am truly willing to live each day to the fullest.

---

Reference:

Anjin and shinjin: http://www.trueshinbuddhism.com/content/view/36/61/
Anjin: http://diamondlikeshinjin.blogspot.ca/2010/10/anjin.html
Impermanence: https://en.wikipedia.org/wiki/Impermanence
Afterlife: http://en.wikipedia.org/wiki/Afterlife

posted from Bloggeroid

Sunyata (poem)

Indescribable,
Emptiness is
beyond thought and speech,
for mere words cannot describe
ultimate reality.

Everything one encounters
in life is empty
of absolute identity,
of permanence,
and of an in-dwelling 'self'.

For impermanence
is the constant of life;
indeed, it is Truth
of suffering, absolute.
From it comes Buddha-Nature.

Buddha-Nature is
consciousness reborn again.
For all life is impermanent,
and subject to change.
Indeed, this leads to Emptiness.

In emptiness comes
form derived of the Unborn.
In the Unborn comes
emptiness derived of form.
Thus they are of the Unborn.

Yet the Unborn cannot be
described, which brings us
to Emptiness, which cannot
be described in words,
but only experienced.

---

Original post: November 18, 2007 04:25 AM

Debunking The Metaphors of Permanence (satire)

Theists got it wrong about God being a metaphysical divine being that exists in reality.

God is a Germanic adjective that translates as "good". Therefore "god" means "all that is good," and does not represent a real divine being.

Instead, the divine being is a anthropomorphic metaphor made in the image of man. Thus the phrase "man is made in the image of God" is actually a declaration of humility designed to control the ego lest a person think himself a god due to a perverted egocentricity known as egomania.

Instead the line in Genesis which declare mankind to have been made into the image of God actually means that all human beings are born basically good. It does not refer to an actual divine being, contrary to the dogma of the monotheists.

Rather God is a metaphor for all that is good in humankind.

As for the soul, there is no soul that is permanent and immortal, for the only living soul is that of the body-mind.

Likewise, just as speculation about gods is moot, so too is speculation about the afterlife.

However, the cult of Amida Buddha is based on a metaphor about wisdom and compassion (endless life of compassion and endless light of wisdom).

In the context of Buddhism, "endless" actually implies a long moment in time that begins in the distant past and ends in the distant future.

Likewise for the terms "forever", "immortal", and "never": "Never" represents an ideal reality; "Immortal" represents an ideal state; and "forever" represents an "infinitely" long time. For these terms are but metaphors of permanence which represent abstract reality as opposed to physical reality.

In the abstract world, everything lasts forever and God exists. This world is a metaphysical one, and thus is not tangible in the physical world.

Even the adjective term "infinitely" is an abstract term that implies an ideal reality in which an object lasts forever. In reality, the term "infinite" is inaccurate because nothing in reality lasts forever. Indeed, "infinite" actually means an indeterminately long time which eventually ends.

Therefore, "life eternal" does not represent "immortal soul", for "pneuma" as the soul is not the same as "life".

Nor does "eternal" equivalent in meaning to "immortal". "Eternal" refers to a state of eternity, which still represents a very long time that eventually ends, and is vastly longer than human life itself.

"Life eternal" then does not mean human life is eternal when you place your trust in Jesus. Rather it subtly says "the Christian way of life values family;" and your progeny bring you "life eternal" e.g. you and your descendants as Christians bring you life eternal.

It's not about immortality; it's about human propagation. Immortality thus is a metaphor for such propagation.

For the metaphors of permanence which the monotheists use, be it "immortal soul" and "life eternal", actually are euphemisms for human propagation and thus guarantees "life eternal."

Only in the abstract world does God and the terms which represent an infinitely long time exist. They are actually reified (made to exist as a material thing) by the mind alone. Even when monotheists say "God exists", what they really mean is that their belief in God reifies the abstract thing called "God".

Monotheists deny this interpretation, and claim that in the beginning, God existed. Thus the abstract world is assumed to have pre-existed before the creation of the physical world. Only if the mind is made real by reified beliefs can it become a permanent object which is a separate object from God. In the physical sense, they do not exist as physical objects. Rather, the mind and God are both abstractions of what we call "the mind".

To a materialist, such abstractions do not exist outside of the mind. To a Buddhist, speculation about such abstractions are moot. The mind still exists even when my concept of it refers to an abstract term called "the mind" that is reified until the mind has a purported physical existence, even though it does not.

When a person is asleep or dead, the physical world does not exist. Yet there are some people who believe Dreamtime is the true reality. Yet the world of dreams is akin to the abstract world, because once awake, they both do not exist.

Thus it is possible that the beliefs of the monotheists puts their minds to sleep, and they awaken to the abstract world within where their God exists along with His heaven and hell that He created.

At the same time, what the previous sentence means is, the monotheists are asleep to the physical world and the worldliness that arises from living in this reality. They only know of God as depicted in the Bible. Yet monotheists live in their own Dreamtime and know not of the physical world.

No one can awaken a Christian to the reality of the physical world, because his beliefs isolate him from true reality. He only sees the reality of his own making, which is but a benign delusion that allows him to function in the real world without being tainted by worldliness.

Through his prayers and rituals, the Christian purifies his soul. I only object to the non-Christian concept of the immortal soul that a few foolish Christians accept as true though it is not Biblical. Instead, the conception of an immortal soul is blasphemous within context of the Bible.

On this point, both the primitive Christian and I do see eye to eye regarding the reification of an immortal soul as blasphemy. In Buddhist thought, such a soul violates the principle of no-soul, that all is impermanent in the physical world and nothing lasts forever. Christians who cling to such a concept will then argue that "life eternal" implies an immortal soul. This is a fallacy because a soul is only alive for a limited time, from birth to death.

As well, the adjective term "eternal" is not a synonym of "immortal". As I stated before, both terms refer to the cycle of human life and human propagation. Thus "eternal life" refers to the propagation of human life and "immortal soul" refers to human generations of one's ancestors and descendants.

Thus have I debunks the metaphors of permanence that delude the monotheists. For the truth is, nothing exists forever. Yet to a Buddhist, this frees him from permanence. The resulting freedom is the liberation of the consciousness from the detritus of the material world.

Throughout his liberation from such delusional metaphors of permanence, the Buddhist will come to realize that anything is possible, even a world of impermanence. For impermanence makes the material world possible. Indeed, the physical world is always in flux.

Buddha Recitation as Mind Tool

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.

Shunyata: The True Nature of Reality (poem)

The wise Buddhist teacher,
Nagarjuna once said:
"To whomever emptiness is possible,
All things are possible."
That emptiness is known to Buddhists
as shunyata, which the Tibetans
know is free from permanence
and non-existence; indeed, it is
'empty' of permanence and
'empty' of non-existence.
Emptiness goes beyond nihilism and
eternalism, and thus is
the true nature of Reality.
Shunyata is like space,
the complete openness,
which allows anything to occur,
for reality is 'empty'
and not fixed in any way.
Thus, anything is possible.

How to Damage Samsara

Samsara and Nirvana are
empty of permanence and
full of impermanence.
Thus Emptiness aligns with
the no-self principle.
Develop doubts about Samsara
as real to understand Emptiness.
Developing doubts about Emptiness
will damage Samsara until
only Nirvana remains.

Only Consciousness is Reborn

Mind undergoes rebirth, not a permanent soul.

Yet you may ask, "is the mind then permanent?"

No, when one considers it spiritual energy, the ordinary mind is impermanent.

For the consciousness which merges with the physical form "creates" mind.

When one dies, that consciousness (mindstream) returns to the Absolute as Alaya.

Then it is sent out again according to karmic merit, to influence the destiny it chooses, be it rebirth as the creation of new life in a new existence (samsara), or rebirth in the Pure Land.

In essence, consciousness enters the mind continuum as the mindstream and is reborn according to the fruition of karma.

A thorough reading of Yogacara and certain Vajrayana sutras will confirm this.

Two Extremes of Non-Buddhist Thought

Nihilism and eternalism are the two extremes, which are bedeviling thinkers of today.

When you throw Buddhism at them, they suddenly get excited and either call it BS or call it "cheating" when you throw Pure Land practices into the mix.

Furthermore, they tend claim it is attachment to get deeply into Pure Land practice on the premise that it's done for the reward of rebirth in the Pure Land. This show that they have misunderstood what Pure Land Buddhism is about, by using their Buddhist practice of the long way to Nirvana as the ideal.

Against this ideal, the easy practice of Buddha Remembrance by chanting the Nembutsu looks like cheating because it is the short way to Nirvana.

However, rebirth in the Pure Land is empty of reward due to sincere belief in the Pure Land and faith in the Primal Vow.

For reward implies the working of ego (desire to be reborn in the Pure Land). This is why it is important that Pure Land practitioners develop the Bodhi Mind before engaging in Pure Land practice. For the Bodhi Mind is empty of ego i.e. devoid of self power. Instead, it is full of the other power of Amida.

Thus the desire of rebirth in the Pure Land, being empty of ego, is empty of reward,

Hence, there is no cheating in following the easy way to the Pure Land. For it will still take time in the Pure Land to achieve Nirvana.

Likewise, the two extremes are empty of non-self, and arise due to ego's influence on the mind.

For both nihilism and eternalism is based on the assumption of a permanent soul or self. Nihilism assumes that if the soul does not really exist, then nothing exists. This is a fallacy. Eternalism assumes that everyone lasts forever,. This too is a fallacy.

Therefore the two extremes are based on permanence.

In contrast, Buddhism is based on impermanence and the non-self principle. It destroys ego delusion, and allows the thinker to clearly see the truth of impermanence and non-self principle whic arises from dependent arising and the Four Noble Truths.

Meditation on The Three Marks of Existence

"I", "me" , "my", "mine" - these are merely conventions, for when the body is dust, where are they?

"You", "you", "your", "yours" - these too are conventions, for when the body is dust, where are they?

"We," "us", "our", "ours" - these are conventions, for when the body is dust, where are they?

"They", "them", "their", "theirs," - these are conventions, for when the body is dust, where are they?

To fixate on "me" is the root of anger, for this body is not our possession. Indeed, it was merely given to us at birth, and death takes it away easily.

To fixate on "you" is the root of desire, for your body is not my possession. It was given to you at birth, and death shall take it away with ease.

To fixate on "us" is the root of ignorance, for our bodies are no one's possessions. We are given them at birth, and death shall remove us from them easily.

To fixate on "them" is the root of suffering, for their bodies ar no one's possessions. They are given to us at birth, and death shall take them away easily.

Knowing this, the wise one does not cling to her body, nor does she gaze in the mirror for vanity's sake. Instead, she completes the mind's own mirror and sees Ego for what it is: the false "I", subject to change and thus impermanent.

Only the fool denies the three marks of existence: impermanence, suffering due to dissatisfaction, and non-self. For the wise know that the self is the mud house of the Ego. When this body is dust, where is the self?

In truth, all things are in flux. Nothing lasts forever. For life is truly unsatisfactory. When each of us lets go of the Ego, true freedom surely is within reach. Anything else, be it liberty or licence is merely the work of men.

Let peace be the result of this meditation. Let it enlighten the ignorant and affirm the work of the wise.

Buddha Nature (poem)

In quiet meditation sits he who has lost belief
in self and its permanence, and sees the misconception
of self nature for what it is: mistaken opinion spread
like gossip which benefits no one and
only promotes suffering.
For no tiny, fully formed person is
present within each of us;
no self that is permanent lives in the heart;
and no soul lives after death.

With faith and determination, all doubts are cast aside
as he sits there in mindful practice.
Once his thoughts were like horses racing around the dusty track;
now they slow down, and almost stop -
it's as though his mind stands still.
In this stillness of mind, calm insight abounds.
Wisdom arises through quiet reflection on his experience .
The mind grows clear, all desire swept away like clouds
from the clear blue sky uncovering the sun.

Through mindful practice is this gem of truth revealed:
with clear mind sits he who has found faith
in the Buddha's Teaching of impermanence,
having once doubted, he tests and validates the Four Noble Truths,
to see self nature for what it is:
that the essential intrinsic being is the life essence of each person,
and that this essential being is none other than Buddha himself.
For radiantly luminous and indestructible
as a diamond is Buddha Nature, and its essence is the Buddha.

With calm insight, meditation on nothingness is abandoned
as the mindful one realizes that Buddha Nature is no-self,
for self is empty of inherent existence.
Since emptiness maintains the Buddha's purpose
to help sentient beings end their suffering,
the state of emptiness is devoid of its negative, unwanted condition.
For everything is interdependent due to dependent arising,
never fully independent of each other.
Thus is both mental and physical existence empty of nature or essence.

Test What the Buddha Said

"Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it." -- Siddhartha Gautama

Test it -- the Buddha's Teaching, the teaching of impermanence, the Four Noble Truths, the Eightfold Noble Path.

Affirmation about the Difference Between True Self Esteem & Contingent Self Esteem

Being who one is supports true self esteem.

Knowing what one is only temporarily supports contingent self esteem.

Let wisdom help me to see the difference.

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.

Look at this world all decked out

See it as a bubble,
See it as a mirage;
One who regards the world this way
the King of Death doesn't see.

Come, look at this world
all decked out
like a royal chariot,
where fools plunge in,
while those who know
don't cling.

-Dhammapada 13, translated by Thanissaro Bhikkhu.

See also http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/index.html#n170

In Chapter 13 of the Dhammapada, the message is clear:

The wise do not cling to the world -- they know much better than to be distracted by what it has to offer.

However, the underlying message is still to go out and participate in the world.

For the disciple may grow attached to thinking by being apart from it, one is unblemished by it. This is a subtle form of clinging to the world.

And the remedy for that is to cultivate happiness and joy.