Meditation on Ultimate Reality

Noumenon is mind, and phenomena, cosmos. When the ignorant mind discriminates between noumenon and phenomena, unreality arises in the form of confusion, and sometimes madness.

By viewing both noumenon and phenomena as one, nondual reality arises, and thus serendipity. For nonduality is the ultimate reality.

Only in the ignorant mind is the reality of existence suffering. Indeed, the mind that realizes nonduality is real has attained Nirvana.

All of what has just been written about the cosmos, the mind and reality is True. Only unbelievers doubt this Truth about reality itself.

Beyond the Buddha is Adi Buddha, the primordial Buddha. Though he is no Creator, Adi Buddha is the originator of all things, even the Creator and his Creation, the cosmos.

Although this Truth is alien to the Christian mind, the mind of the Buddhist accepts it as True and real.

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Reference:

Adi-Buddha: http://en.wikipedia.org/wiki/Adi-Buddha

The Buddha Represented by The Three Jewels and the Three Kayas

In the Eight Thousand Verse Prajñāparamitā, Sakyamuni Buddha said:
"The mind is devoid of mind, For the nature of mind is clear light."

The Three Kayas — the Three Bodies of the Buddha, the Trikaya — describes both the truth in us, as three aspects of the true nature of mind, and to the truth in everything.

According to the Rigpa school, "Everything we perceive around us is nirmanakaya, its nature, light or energy is sambhogakaya; and its inherent truth, the dharmakaya."

"Imagine a sky, empty, spacious, and pure from the beginning; its essence is like this. Imagine a sun, luminous, clear, unobstructed, and spontaneously present; its nature is like this. Imagine that sun shining out impartially on us and all things, penetrating all directions; its energy, which is the manifestation of compassion, is like this: Nothing can obstruct it and it pervades everywhere." — Sogyal Rinpoche

Regarding the nature of the mind, Nirmanakaya represents the energy manifested in compassion, unobstructed and present in everything; sambhogakaya, the nature of the unobstructed clear light of luminosity that is spontaneously present; and dharmakaya, the essence of the truth that is empty, spacious, and pure from the beginning.

Having taken refuge in the Three Jewels, the disciple actually takes refuge in the qualities of realization, as embodied in the Three Bodies of the precious Buddha who is the identity that embodies all three kayas.

Foremost, the Dharmakaya, which arises from accumulation of wisdom — the Truth Body of Tathagata, who is the embodiment of Truth.

It represents the Absolute nature of all things, and embodies the very principle of enlightenment and knows no limits or boundaries, being the unconditioned truth that is empty of conditions, the emptiness in which the mind and all phenomena are originally empty of any identity as the Unborn, into which illusion and ignorance, and any kind of concept, have never entered,

Thus it is empty of a conceptualizable essence of mind which has potential.

That potential takes the form of luminosity recognized as the Sambhogakaya, which arises from accumulation of merit — the Enjoyment Body, the body of mutual enjoyment, the embodiment of form that only appears to bodhisattvas as the aspect of the Buddha, or the Dharma, that the disciple meets in visions and in deep meditation as a body of bliss or clear light manifestation.

Being beyond dualistic limitation and beyond space and time, it pervades everything.

This is the basis for the arising of the Nirmanakaya, which also arises from accumulation of merit — the created body which manifests in time and space, the dimension of ceaseless manifestation, the physical body of the Buddha, appearing as the tamer of various beings, both pure and impure, and is the manifestation of enlightenment, in an infinite variety of forms and ways, in the physical world.

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Originally posted: February 23, 2013 7:35 PM

References:

• Prajna
  
• Prajna or transcendent wisdom: http://www.rigpawiki.org/index.php?title=Prajna
  
• Prajna: http://en.wikipedia.org/wiki/Prajna
  

Prajnaparamita

• Quote on clear light: http://www.rigpawiki.org/index.php?title=Quotations:_Prajnaparamita_in_Eight_Thousand_Verses
  
• Prajnaparamita: http://www.rigpawiki.org/index.php?title=Prajnaparamita
  
• Prajnaparamita: http://en.wikipedia.org/wiki/Prajnaparamita
  
• Heart Sutra: http://en.wikipedia.org/wiki/Heart_Sutra * The Heart Sutra is known as Prajnaparamita Hrdaya.
  

Vajrasattva: http://www.rigpawiki.org/index.php?title=Vajrasattva * Since he represents the 100 Buddhas of Tibetan Buddhism (Vajrayana), Vajrasattva is one of the precious Buddhas mentioned in the text of this blog entry.

Three Jewels / Three Gems

• Refuge in the Three Jewels: http://www.darahasa.ca/buddhism-doctrines/refuge-in-the-three-jewels.shtml
  
• Three Jewels: http://www.rigpawiki.org/index.php?title=Three_Jewels
  
• Clear light: http://www.rigpawiki.org/index.php?title=Clear_light
  

Three Bodies of the Buddha:

• Trikaya: http://en.wikipedia.org/wiki/Trikaya
  
• Three kayas: http://www.rigpawiki.org/index.php?title=Three_kayas
  

We Betray an Unsound Mind

By amending our mistakes, we get wisdom.
By defending our faults, we betray an unsound mind.

-The Sutra of Hui Neng

"Amend our mistakes" refers to repentance for violating the five precepts for laypeople. This requires developing a sense of shame.

"Wisdom" refers to the ability to choose wisely, based on amending past mistakes.

"Defending our faults" refers to how an unskillful person acts when his mistakes are highlighted.

"Unsound mind" refers to the ordinary Monkey Mind, committing mistakes that hide Buddha Nature. Recovering Buddha Nature, the mind encounters the brightness of the Bodhi Mind.

With repentance, we desire to amend our mistakes.

Afterwards, wisdom helps us to helps us to learn from our mistakes by reminding us about those amended mistakes.

When a person defends her faults, she shows signs of an unsound mind.

When a person admits to her fault, it is possible to amend her mistakes.

This is known as "getting wisdom."

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Originally posted: Feb 11, 2006 2240H
Update posted: March 8, 2013 2057H

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.

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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
  

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.

Remember the Buddha (poem)

Like monkeys swinging from tree to tree through

the jungle is the untamed mind, the ego-self.

Lost in the world of the six senses of hearing,

sight, smell, taste, touch, and thought, it passes

from desire to conflict to idea as though endlessly.

When you realize the ego-self to be the cause

of your suffering, it may hide itself from you,

causing much unrest in your life at first.

Once you tame this monkey by abandoning the delusion

of the ego-self, your mind will then be at peace.

Just center yourself in meditation,

observe your defiled mind carefully,

and let it become still through mindful practice.

Then, forget the ego-self, remember the Buddha,

and attain true and real happiness.

The Eight Consciousnesses in Yogacara

In the Yogacara school, two more consciousnesses are added to the Six Consciousnesses known to other schools of Buddhism.


http://en.wikipedia.org/wiki/Vijnana#Eight_vij.C3.B1.C4.81nas


1. a consciousness called klistamanas, which gathers the hindrances, the poisons, the karmic formations.
2. the ālāyavijñāna is the consciousness "basis of everything" and has been translated as "store consciousness".

Wow! Two higher consciousnesses, one which gathers the hindrances, the poisons (klesha) and the karmic formations (samskaras), all of which defile the mind IF the ego is not appeased through loving-kindness meditation so as to let go of them; and the other to store karmic latencies and so much more. (See http://en.wikipedia.org/wiki/Yogacara#The_eight_consciousnesses.)

Silence and The Power of A Word (Poem)

a thousand words could
never replace one word
as simple as "yes".

yet one word alone that
could make a thousand words
seem a waste is "no."

neither a thousand words
or even one stills
the mind like silence.

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.

Buddha-Nature (poem)

I. The Essence of Buddha-Nature

Tathagatagarbha simply is
that Buddha-essence which has come,
and having arrived, is not gone;
yet gone is previous spiritual ignorance.
For Tathagatagarbha is the Buddha womb,

Sugatagarbha simply is
incorruptible, uncreated, and indestructible;
yet, it is no-self, and is not a soul.
For Sugatagarbha is Buddha-Nature

II. Buddha-Nature in All Beings

Hidden by mental and behavioural negativities
in every single being,
even the worst of sentient beings,
is that timeless, and
inherently transcendental Buddha-essence.
Indeed, all of us have
within us Buddha-Nature,
but few of us are able to realize it.

III. Buddha-Nature and the Luminous Mind

Unstained is the Luminous Mind,
by nature brightly shining and pure
for it is originally and naturally pure.
Yet it is enveloped in the garments of worldliness,
and soiled with the dirt of
attachment, hatred, delusion
and false imagining.

That stillness of mind
uncovered by the calm insight
of breath meditation
develops too by mindful meditation
this purity of heart
to realize the Luminous Mind,
which sees the original edge of reality
known as Buddha-Nature.

References:

Tathagatagarbha: http://en.wikipedia.org/wiki/Tathagatagarbha
Sugatagarbha: http://en.wikipedia.org/wiki/Buddha-nature

"Garments of worldliness" refers to skandhas, dhatus and ayatanas, specifically:
the Five Aggregates: http://en.wikipedia.org/wiki/Skandha
the Eighteen Dhatus: http://en.wikipedia.org/wiki/Dhatu, and
the Twelve Ayatanas: http://en.wikipedia.org/wiki/Ayatana

Breath Meditation: Notes on Ekottara Agama

DISCLAIMER: These notes refer to texts which Buddhist monks use for meditation and instruction. Unless you are under the guidance of an accredited Buddhist master within his study group, I do not endorse any form of meditation or other spiritual practice using the following material. I provide it for information only.


http://sites.google.com/site/ekottara/

This site contains sutras consisting of instruction on Breath Meditation, and topics of meditation to free the mind from ritual (Brahmin), hatred (Elephant), inequality (Broad-minded), slander (Authentic), by choosing the authentic teachings of the Buddha, and praise (Praise).

It's this last sutra (Praise) which needs to be carefully studied, as it is related to the previous sutra (Authentic).

Then comes the chapter about the Wheel of Dhamma, with sutras about the fearlessness through the metaphor of the Lion, how to be wise (Energy), generosity (Generous) and the story of Āmrapāli the courtesan as seen through ancient Chinese cultural lens.

Regarding Āmrapāli the royal courtesan, she was a well respected Indian woman of high standing because she was well educated and wealthy. The youths she encountered on the way home to prepare a meal for the Buddha and his fellow monks were from well respected clans and respected Āmrapāli, as they went on their way to listen to the Buddha give a dharma talk on being of service to others.

Later, after Āmrapāli spent all night preparing the meal for the Buddha and his monks, she served them when they arrived. Then she donated her park to the Buddha, and later become a Buddhist patroness.

Next comes the chapter on the spiritual friend with sutras describing a good friend, confession (that one is not relying on a good friend) and forgiveness (Forgiveness), the story of Dhammaruci, using the metaphor of lions and sheep to teach proper conduct of monks, appreciation, effort and determination to achieve Buddha-hood (Maitreya's effort), the development of tranquility and penetrating insight to help realize the Four Noble Truths (Calm and insight), contentment (Forest), and instructions on ideal teaching (Teaching).

Finally, the chapter on the Triple Gem is about the Three Treasures of the Buddha, Dharma (the Buddhist Teaching) and Sangha (Buddhist community). It is also about the three qualities of generosity, evenness and meditation; the three conditions a consciousness can receive a womb (Conception) in which the Buddha tells of all the ways conception does not happen except for one way; the three bases of unwavering delight in the Buddha, learning His Dharma, and taking care of the Sangha; virtuous conduct by deed, word and thought to prevent suffering by use of evil words; moderation both in his six senses of sight, hearing, smell, taste, touch and mind (cogitation) and eating, and regularly does his walking-exercises; the three severe afflictions of the mind (covetousness and attachment, hatred and aversion, and ignorance and delusion) and their cures (reflecting on repulsiveness, cultivating friendliness in one's heart, and insight into dependent origination); and the good practice of body, mind and speech to achieve the state of the Unconditioned.

References:

Wikipedia entry on the Ekottara Agama: http://en.wikipedia.org/wiki/Ekottara_Agama

Āmrapāli is also known as Ambapali: http://en.wikipedia.org/wiki/Ambapali

Royal courtesan: http://en.wikipedia.org/wiki/Nagarvadhu

Dhamma means the same as Dharma: http://en.wikipedia.org/wiki/Dharma

Dhammaruci Thera: http://www.vipassana.info/d/dhammaruci.htm
An arahant. In the time of Dipankara Buddha he was a young man named Megha (Rain), who heard the Buddha's declaration regarding Sumedha (wisdom), and entered the Order under the latter. Due to wrong association, he left the Order and murdered his mother. Because of matricide, he suffered in Avīci and was later born as a fish.

One day he heard some shipwrecked sailors calling on the name of Gotama Buddha for protection, and, remembering Dipankara's prophecy, the fish died. He was then born in Sāvatthi, and hearing the Buddha preach at Jetavana, he entered the Order and became an arahant. Ap.ii.429f.

Reflections on repulsiveness: http://en.wikipedia.org/wiki/Asubha

Friendliness: http://en.wikipedia.org/wiki/Metta

Dependent origination: http://en.wikipedia.org/wiki/Dependent_origination

Four Noble Truths: http://en.wikipedia.org/wiki/Four_noble_truths

1. unsatisfactoriness (suffering)
   
2. the origin of unsatisfactoriness
   
3. the final ending of unsatisfactoriness, and
   
4. what needs to be done to overcome unsatisfactoriness (the Eightfold Path)
   

The Four Nobles Truths is what is meant in these sutras by the terms "the subtle Teaching". Eightfold Path: http://en.wikipedia.org/wiki/Noble_Eightfold_Path It consists of the ideals of:

1. right view
   
2. right intention
   
3. right speech
   
4. right action
   
5. right livelihood
   
6. right effort
   
7. right mindfulness
   
8. right concentration
   

"Right" in this sense means "perfect", "ideal", and "complete". Six senses: http://en.wikipedia.org/wiki/Six_senses_%28Buddhism%29 The state of the Unconditioned: http://en.wikipedia.org/wiki/Nirvana Triple Gem, Three Treasures: http://en.wikipedia.org/wiki/Tripitaka

When the Buddha Calls, He Calls Through Me (poem)

When the Buddha calls,
All the Buddhas and sentient beings are as one,
Even the author of this poem.

When the Buddha calls,
All there is is the mindstream,
The continuum of awareness.

When the Buddha calls,
There is no sense of "I, me, mine" or even a physical self.
These are only concepts of the mind we use.

When the Buddha calls,
I remember the Buddha
Who is both mother and father to me.

When the Buddha calls,
It makes no difference which Buddha it is,
As long as I listen deeply.

When the Buddha calls,
It's all about the Name-that-calls.
Thus am I mindful of the Buddha.

When the Buddha calls,
I answer out of gratitude,
And hear Him say through me:
"Homage to Amida, Buddha of Boundless Light of Spiritual Wisdom!"

Mind Alone Exists in All Creation

How could a man deny what does not exist except as concept (self) when he cannot be certain of what exists (reality) yet claims that reality only exists?

If only reality existed, then even thought itself would not exist.

That thought and concept exists prove that self exists.

And the reason why reality exists is due to man's ability to think about it.

This is not to say that no-thought leads to unreality but that reality is not independent of thought.

For even if man did not exist, mind is not alien to lesser beings. It's just that they have no need for self-awareness. For mankind is not the only being capable of thought; he is merely capable of self-awareness.

Hence the declaration that "mind alone exists" refers to the spiritual essence which manifests itself in all creation.

How to cope with wavering thoughts

How to cope with wavering thoughts?
Versatile are flying clouds,
Yet from the sky they're not apart.
Mighty are the ocean's waves,
Yet they are not separate from the sea.
Heavy and thick are banks of fog,
Yet from the air they're not apart.
Frantic runs the mind in voidness,
Yet from the Void it never separates.

-Hundred Thousand Songs of Milarepa