No longer can I ask what I do
for myself; rather, I ask myself:
"What will God give to me?"
Freedom from life's woes is
sometimes as easy as coming
to believe God is everywhere.
Since God is everywhere,
what then do I have
to fear but fear itself?
By accepting God into my life,
all fear is replaced by faith
in His power to look after me.
Do I still fear? Yes, I fear
and thus respect God,
for He is truly my Master.
By placing my life in God's hands,
that respect and humility nurtures
a growing sense of fearlessness and courage.
It helps me to remember
the prayer of a sinner:
‘God, be merciful to me, a sinner!’
Suppose that all of Christendom
finds me to be unworthy to sup with them
in Heaven when that time comes.
Then the Absolute is my inspiration,
and no-self is the divine principle.
Still, God shall remain my Master.
For what is the Absolute but
Heaven itself? For God is absent there
as is the Buddha after death.
Let God be my Master, the Absolute
my inspiration and the Buddha,
the origin of the Golden Rule:
"Do unto others
what thou wishes
done until thineself."
Originally posted October 21, 2010 1:26 AM
Updated on December 25, 2013 at 6:54 AM
Showing posts with label no-self. Show all posts
Showing posts with label no-self. Show all posts
20141023
20140630
Reincarnation: Origen versus Buddhist (satire)
'If it can be shown that an incorporeal and reasonable being has life in itself independently of the body and that it is worse off in the body than out of it; then beyond a doubt bodies are only of secondary importance and arise from time to time to meet the varying conditions of reasonable creatures. Those who require bodies are clothed with them, and contrariwise, when fallen souls have lifted themselves up to better things, their bodies are once more annihilated. They are thus ever vanishing and ever reappearing.' — Origen, De Principiis
In Buddhism, transmigration of the consciousness-stream is taught as fact.
Since a consciousness is reborn in the Six Realms of Desire, most Buddhists either consciously choose to be reborn to aid other consciousnesses in achieving Nirvana or believe the only reason for transmigration in the Six Realms is due to one's karma e.g. good karma results in getting closer to Nirvana while evil karma results in rebirth in the Six Realms.
Indeed, we are born in human form to work off evil karma through transmigration of the consciousness-stream. Thus Nirvana is the end result of many lifetimes of good karma, for transmigration of the consciousness is no more. Good karma is the result of good actions arising from following the Buddhist precepts — protecting the Buddha, the Dharma, and the Sangha, protecting your parents, protecting yourself by avoiding harm to self (no cursing, no unhealthy sexuality, no intoxicants).
Origen does not have it right, because he calls the consciousness "soul", implying a permanent thing that exists after death, throughout eons of transmigrations. Actually, a consciousness is not a soul, but lasts for a finite number of reincarnations until it achieves Nirvana.
Therefore the spiritual destiny of a Buddhist is to be eventually reborn as a Buddha.
Reference:
Rebirth: http://en.wikipedia.org/wiki/Rebirth_(Buddhism)
Apocatastasis: http://orthodoxwiki.org/Apocatastasis
In Buddhism, transmigration of the consciousness-stream is taught as fact.
Since a consciousness is reborn in the Six Realms of Desire, most Buddhists either consciously choose to be reborn to aid other consciousnesses in achieving Nirvana or believe the only reason for transmigration in the Six Realms is due to one's karma e.g. good karma results in getting closer to Nirvana while evil karma results in rebirth in the Six Realms.
Indeed, we are born in human form to work off evil karma through transmigration of the consciousness-stream. Thus Nirvana is the end result of many lifetimes of good karma, for transmigration of the consciousness is no more. Good karma is the result of good actions arising from following the Buddhist precepts — protecting the Buddha, the Dharma, and the Sangha, protecting your parents, protecting yourself by avoiding harm to self (no cursing, no unhealthy sexuality, no intoxicants).
Origen does not have it right, because he calls the consciousness "soul", implying a permanent thing that exists after death, throughout eons of transmigrations. Actually, a consciousness is not a soul, but lasts for a finite number of reincarnations until it achieves Nirvana.
Therefore the spiritual destiny of a Buddhist is to be eventually reborn as a Buddha.
Reference:
Rebirth: http://en.wikipedia.org/wiki/Rebirth_(Buddhism)
Apocatastasis: http://orthodoxwiki.org/Apocatastasis
20140625
Without a Soul to Save, Only the Good Life Awaits (satire)
I'm pretty sure the fact that The Book of Mormon is in the English of King James version makes it a difficult read for me.
What if, instead of the Celestial Kingdom, I'm fine with rebirth in the Terrestrial Kingdom?
I'm not sure if a Mormon can understand that. In Buddhism, the reason why there is no baptism is because the metaphors about water refer to how the multitude of Buddhists are a part of mighty ocean of wisdom and love.
However, the goal of an earnest Buddhist is not to be reborn in the Six Realms of Desire but to escape rebirth itself through meditation and related acts of mindfulness.
I suppose meditation is mysterious to a Mormon who equates baptism and giving up worldliness with achieving the Celestial Kingdom in the Afterlife.
Nobody in America can really fathom how sitting on your ass achieving calmness of mind is supposed to lead to nirvana, let alone Enlightenment, except perhaps a Buddhist.
Yet that calm mind leads to the clarity of mind to realize almost the same thing that a Christian knows to be true: seeking fame and glory does not lead to a truly good life and neither does seeking riches.
In this way is Buddhism almost on the same page as Christianity. For, even without baptism, I can avoid the delusions that chasing fame may lead to, and also avoid the pitfalls of financial success.
After all, the Buddhist principle of no-self implies that there is no soul to save. Instead, there is only a good life to make my own.
What if, instead of the Celestial Kingdom, I'm fine with rebirth in the Terrestrial Kingdom?
I'm not sure if a Mormon can understand that. In Buddhism, the reason why there is no baptism is because the metaphors about water refer to how the multitude of Buddhists are a part of mighty ocean of wisdom and love.
However, the goal of an earnest Buddhist is not to be reborn in the Six Realms of Desire but to escape rebirth itself through meditation and related acts of mindfulness.
I suppose meditation is mysterious to a Mormon who equates baptism and giving up worldliness with achieving the Celestial Kingdom in the Afterlife.
Nobody in America can really fathom how sitting on your ass achieving calmness of mind is supposed to lead to nirvana, let alone Enlightenment, except perhaps a Buddhist.
Yet that calm mind leads to the clarity of mind to realize almost the same thing that a Christian knows to be true: seeking fame and glory does not lead to a truly good life and neither does seeking riches.
In this way is Buddhism almost on the same page as Christianity. For, even without baptism, I can avoid the delusions that chasing fame may lead to, and also avoid the pitfalls of financial success.
After all, the Buddhist principle of no-self implies that there is no soul to save. Instead, there is only a good life to make my own.
20140128
The Sexism of Pure Land Ideology
Vow 35:If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment. — 48 Vows of Amida Buddha
In Pure Land Buddhism, I notice women who get reborn as women cause Bodhisattva Dharmakara not to attain perfect Enlightenment. They have to renounce womanhood, and subsequently be reborn as men.
This makes me wonder where women get reborn, because it is not any of the Buddhist heavens.
It is quite possible that lust may prevent both male and female Buddhists from finding true peace of mind. Yet gender differentiation itself is an impediment to spiritual growth and the eventual enlightenment of Nirvana.
Indeed, gender differentiation may lead to sexual temptation. This explains the need for the Buddhist vow regarding sexual misconduct.
In the Soma Sutta, the bhikkhuni Soma states:
"Anyone who thinks 'I'm a woman'
or 'a man' or 'Am I anything at all?' —
that's who Mara's fit to address".
Thus, gender neutrality is linked to the Buddhist concept of no-self, which is a strategy the Buddha taught to relieve suffering.
Indeed, the Pure Land Buddhist seeks to be reborn in the Pure Land of Bliss, not as a man or woman but as a Bodhisattva.
48 Vows of Amida Buddha: http://venchinkung.com/48-vows-of-amitabha/
Women in Buddhism: http://en.wikipedia.org/wiki/Women_in_Buddhism
In Pure Land Buddhism, I notice women who get reborn as women cause Bodhisattva Dharmakara not to attain perfect Enlightenment. They have to renounce womanhood, and subsequently be reborn as men.
This makes me wonder where women get reborn, because it is not any of the Buddhist heavens.
It is quite possible that lust may prevent both male and female Buddhists from finding true peace of mind. Yet gender differentiation itself is an impediment to spiritual growth and the eventual enlightenment of Nirvana.
Indeed, gender differentiation may lead to sexual temptation. This explains the need for the Buddhist vow regarding sexual misconduct.
In the Soma Sutta, the bhikkhuni Soma states:
"Anyone who thinks 'I'm a woman'
or 'a man' or 'Am I anything at all?' —
that's who Mara's fit to address".
Thus, gender neutrality is linked to the Buddhist concept of no-self, which is a strategy the Buddha taught to relieve suffering.
Indeed, the Pure Land Buddhist seeks to be reborn in the Pure Land of Bliss, not as a man or woman but as a Bodhisattva.
48 Vows of Amida Buddha: http://venchinkung.com/48-vows-of-amitabha/
Women in Buddhism: http://en.wikipedia.org/wiki/Women_in_Buddhism
20131016
The Humanity of No-Self
According to Buddhist doctrine, the self is as artificial as a car, a house, or even money. It only exists as a concept because a Greek philosopher wrote "pneumos" when speaking about the soul and "autos" for the self.
Such abstract notions have no existence in reality nut only in the mind. As such, they have been reified, taking shape as valid concepts in religions other than Buddhism.
Even where one thinks the soul or the self is discussed in Buddhism, it is only because of confirmation biases that the higher two of the eight consciousnesses theorized by the Yogachara school of Buddhism appear to be similar, but are not.
By denying the existence of the self, Buddhism only remains true to the doctrine of no-self, in which no permanent self exists apart from the body.
Instead, it substitutes the six consciousnesses of modern Buddhism, and rarely discusses the two higher consciousnesses, lest those people who believe in a permanent soul mistake them for the self and the soul.
For those who hold firm to the concept of a permanent soul, and declare that a self exists independent of a body, also claim our humanity with its good works is due to a soul, and falsely assert that the lack of a soul is the reason for evil.
In truth, this fallacy is disproved by the fact that it is humanity's creations which may be deemed good or evil, including the pernicious fallacy called "immortal life".
Indeed, belief in immortal life is a satanism since millions of innocent lives have been sacrificed to it in the name of a Higher Power, be it Allah, G*d or Adonai. In comparison, post-modern human sacrifice to the devil has been proven again and again to be a myth.
Even without a soul, a person may be compassionate and loving, just as one may be uncaring and full of hate, depending on what has been made.
Without a soul, even an animal is capable of creating good. Is not a kitten proof of this? As well, an animal is capable of creating evil. Every time a bear comes to town, its predation is proof of this.
Likewise, what a man creates determines the good of his deed; what he creates also determines the evil of his deed.
What does this have to do with the self? We create, not because of the existence of a self nor do we act out of the goodness of our hearts because of a soul. We act because we are human, and quibbling over its origin in some permanent self or the benefit of a soul is animism.
For the existence of a soul does not make one man good and its absence, another man evil. This kind of fallacy leads to thinking the world is evil because it lacks capacity for a soul.
Yet nature itself is filled with life, and does not need one soul or many souls to exist. Since nature creates itself, and judges not itself, what good will soul be to it?
Since humanity is a vital part of nature, it follows too that humanity can do without soul, since the acts of its members may be judged good or evil without referring to soul.
As for the self, it is but a vain concept that only egocentrics would love to exist, despite not truly being the centre of the world at all.
Such abstract notions have no existence in reality nut only in the mind. As such, they have been reified, taking shape as valid concepts in religions other than Buddhism.
Even where one thinks the soul or the self is discussed in Buddhism, it is only because of confirmation biases that the higher two of the eight consciousnesses theorized by the Yogachara school of Buddhism appear to be similar, but are not.
By denying the existence of the self, Buddhism only remains true to the doctrine of no-self, in which no permanent self exists apart from the body.
Instead, it substitutes the six consciousnesses of modern Buddhism, and rarely discusses the two higher consciousnesses, lest those people who believe in a permanent soul mistake them for the self and the soul.
For those who hold firm to the concept of a permanent soul, and declare that a self exists independent of a body, also claim our humanity with its good works is due to a soul, and falsely assert that the lack of a soul is the reason for evil.
In truth, this fallacy is disproved by the fact that it is humanity's creations which may be deemed good or evil, including the pernicious fallacy called "immortal life".
Indeed, belief in immortal life is a satanism since millions of innocent lives have been sacrificed to it in the name of a Higher Power, be it Allah, G*d or Adonai. In comparison, post-modern human sacrifice to the devil has been proven again and again to be a myth.
Even without a soul, a person may be compassionate and loving, just as one may be uncaring and full of hate, depending on what has been made.
Without a soul, even an animal is capable of creating good. Is not a kitten proof of this? As well, an animal is capable of creating evil. Every time a bear comes to town, its predation is proof of this.
Likewise, what a man creates determines the good of his deed; what he creates also determines the evil of his deed.
What does this have to do with the self? We create, not because of the existence of a self nor do we act out of the goodness of our hearts because of a soul. We act because we are human, and quibbling over its origin in some permanent self or the benefit of a soul is animism.
For the existence of a soul does not make one man good and its absence, another man evil. This kind of fallacy leads to thinking the world is evil because it lacks capacity for a soul.
Yet nature itself is filled with life, and does not need one soul or many souls to exist. Since nature creates itself, and judges not itself, what good will soul be to it?
Since humanity is a vital part of nature, it follows too that humanity can do without soul, since the acts of its members may be judged good or evil without referring to soul.
As for the self, it is but a vain concept that only egocentrics would love to exist, despite not truly being the centre of the world at all.
20130213
Emptiness (poem)
All reality truly is
Empty of inherent existence,
Separate and permanent.
Awakening to this realization of
The Self Nature of true reality
Bodhisattvas return to help
All sentient beings who cling
Needlessly to the world,
Narcotized by the vain grasping
Of worldliness known as
Reality as it is supposed to be.
Rare is the one awakened to
Self Nature True Mind,
The Bodhi Mind That realizes
Buddhist Emptiness is
Neither mysterious nor unique.
The `No-Self' Nature of People and Things: http://www.sacred-texts.com/bud/tib/singer.htm
Madhyamika: http://encyclopedia.thefreedictionary.com/Madhyamika
Ordinary Mind, Original Nature and Self Nature: http://gandhara.blogspot.com/2013/01/ordinary-mind-original-nature-and-self.html
Pure Mind is True Mind: http://gandhara.blogspot.com/2006/01/pure-mind-is-true-mind-true-mind-is.html
Emptiness as Everything and Nothing: http://gandhara.blogspot.com/2013/01/emptiness-as-everything-and-nothing-poem.html
Empty of inherent existence,
Separate and permanent.
Awakening to this realization of
The Self Nature of true reality
Bodhisattvas return to help
All sentient beings who cling
Needlessly to the world,
Narcotized by the vain grasping
Of worldliness known as
Reality as it is supposed to be.
Rare is the one awakened to
Self Nature True Mind,
The Bodhi Mind That realizes
Buddhist Emptiness is
Neither mysterious nor unique.
The `No-Self' Nature of People and Things: http://www.sacred-texts.com/bud/tib/singer.htm
Madhyamika: http://encyclopedia.thefreedictionary.com/Madhyamika
Ordinary Mind, Original Nature and Self Nature: http://gandhara.blogspot.com/2013/01/ordinary-mind-original-nature-and-self.html
Pure Mind is True Mind: http://gandhara.blogspot.com/2006/01/pure-mind-is-true-mind-true-mind-is.html
Emptiness as Everything and Nothing: http://gandhara.blogspot.com/2013/01/emptiness-as-everything-and-nothing-poem.html
20130203
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.
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.
20121231
Virtue and Non-virtue Points to Self & Other and No-Self
Gewa == virtue
Mi-gewa == non-virtue
Virtue is when noble acts
performed spontaneously
prepare you for the good life.
Which one you for?
Avidya == ignorance
Vidya == wisdom
Ignorance is not seeing the truth;
Wisdom is seeing with a clear mind.
Which one you for?
Skandha == the five aggregates
When one believes he has wisdom
while faith in self and other is strong,
ignorance coalesces
in each of five simple steps of
form, sensation, perception,
impulses, and consciousness.
Thus is suffering understood
within the context of experience.
Experience thus prepares
each of us to realize
primordial wisdom,
the mind pure and serene.
All it takes is meditation.
Atman == self and other
Anatta == no-self
Smash faith in self and other
until it is like finely ground sesame;
this is the essence of no-self.
This is the reason for meditation.
Which one you for?
:updated 20111127.1041
20121105
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.
"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.
20100720
Nembutsu Muzen
Muzen is no Zen, the emptiness of Zen.
Muga refers to emptiness of self; mushin refers to emptiness of mind.
Emptiness refers to the heart-mind being empty of ego through mindful practice of meditation.
In meditation, each breath brings together the body and mind as one.
Together, body and mind works as one without thought of the self as the body-mind.
Thus, muga mushin is when self and mind act as one until no-mind and no-self remain.
No-mind is the egoless state of mind when one is mindful of the Buddha. Though one is mindful of the Buddha, one is essentially at one with the world.
No-self is that selfless state of mind when one utters the Name-that-calls, the Nembutsu, as though Amida Buddha is calling.
This is the essence of muzen.
Muga refers to emptiness of self; mushin refers to emptiness of mind.
Emptiness refers to the heart-mind being empty of ego through mindful practice of meditation.
In meditation, each breath brings together the body and mind as one.
Together, body and mind works as one without thought of the self as the body-mind.
Thus, muga mushin is when self and mind act as one until no-mind and no-self remain.
No-mind is the egoless state of mind when one is mindful of the Buddha. Though one is mindful of the Buddha, one is essentially at one with the world.
No-self is that selfless state of mind when one utters the Name-that-calls, the Nembutsu, as though Amida Buddha is calling.
This is the essence of muzen.
20100710
Nembutsu Meditations (poem)
Within my room, friendliness
towards my true self
results in serenity
of the heart-mind - Oh!
How precious is solitude!
Quiet and serene in the home,
happiness comes near
to celebrate the oneness
within the heart-mind,
a smile as its only trace.
Life is a celebration
precious and dear to all --
with yesterday's memories,
tomorrows awaits
as the Buddha calls us now.
No-thought, just breathing...
No-mind, no-self - only thanks
with sincerity.
Namu Amida Butsu!
Namu Amida Butsu!
towards my true self
results in serenity
of the heart-mind - Oh!
How precious is solitude!
Quiet and serene in the home,
happiness comes near
to celebrate the oneness
within the heart-mind,
a smile as its only trace.
Life is a celebration
precious and dear to all --
with yesterday's memories,
tomorrows awaits
as the Buddha calls us now.
No-thought, just breathing...
No-mind, no-self - only thanks
with sincerity.
Namu Amida Butsu!
Namu Amida Butsu!
Nembutsu Zen (poem)
Remembering the Buddha
is the Name-that-calls...
Mindful of the Buddha,
self and mind flow on...
Namu Amida Butsu!
Pure mindfulness rests
in the bosom of no-self
when peace is at hand!
Selflessness cannot rise
by calculation;
rather, no-mind clearly flows
in serenity...
Namu Amida Butsu!
is the Name-that-calls...
Mindful of the Buddha,
self and mind flow on...
Namu Amida Butsu!
Pure mindfulness rests
in the bosom of no-self
when peace is at hand!
Selflessness cannot rise
by calculation;
rather, no-mind clearly flows
in serenity...
Namu Amida Butsu!
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.
20100501
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.
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.
20100426
Buddha-Nature and the Pure Land
It would be spiritual delusion to pretend that a soul goes to the Pure Land.
Rather, in one sense, the spiritual essence, Buddha-nature, returns to the Absolute.
Actually, no returning occurs at all. For the physical body merely dies. Self-as-ego dies with the body. Yet the bodhisattva reborn in the Pure Land represents the karmic destiny of Buddha-nature which is erroneously mistaken for a soul.
For Buddha-nature is no-self.
Think of it this way: all my recitations of Nembutsu are like offerings to the bodhisattva representing my sincere desire to be reborn in the Pure Land. The more I recite and study the Pure Land sutras and commentaries, the greater is this bodhisattva's existence in the Pure Land.
If I were not to recite the Nembutsu, I would still be reborn near the Pure Land as a result of my desire to be reborn there.
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
20100421
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
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
- unsatisfactoriness (suffering)
- the origin of unsatisfactoriness
- the final ending of unsatisfactoriness, and
- what needs to be done to overcome unsatisfactoriness (the Eightfold Path)
- right view
- right intention
- right speech
- right action
- right livelihood
- right effort
- right mindfulness
- right concentration
20100419
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!"
20090904
Just One More: The Nature of the Mind
'"Just one more" is the binding factor in the circle of suffering,' said the Sakyong Jamgon Mipham Rinpoche.
Yet this is the root of addiction and of obsession. It begets suffering.
Such a thing arises in the mind. Listen to what Sakyong Mipham writes about this:
'The mind is where we live. It is how we experience things. Through the practice of meditation, we see past the superficial waves of discursiveness and discover the noble qualities that are the true nature of mind.'
For the true nature of mind lies beneath its surface.
Without meditation we cannot discover it; with meditation, we know intimately its true nature.
Reference:
It's All in Your Mind. - http://www.shambhalasun.com/index.php?option=com_content&task=view&id=2996&Itemid=247
Yet this is the root of addiction and of obsession. It begets suffering.
Such a thing arises in the mind. Listen to what Sakyong Mipham writes about this:
'The mind is where we live. It is how we experience things. Through the practice of meditation, we see past the superficial waves of discursiveness and discover the noble qualities that are the true nature of mind.'
For the true nature of mind lies beneath its surface.
Without meditation we cannot discover it; with meditation, we know intimately its true nature.
Reference:
It's All in Your Mind. - http://www.shambhalasun.com/index.php?option=com_content&task=view&id=2996&Itemid=247
20060317
The Egolessness of True Love
>
In the early morning,
A lover asked her beloved,
"Do you love me more than yourself?"
"More than myself?
For sure I have no self anymore
--I am you already.
The 'I' has gone, the 'you' has come about.
Even my identity is gone.
The answer is taken for granted.
'You and I' has no meaning.
The 'I' has vanished
like a drop in an ocean of honey."
-- from the Masnavi collection of Rumi
In the early morning,
A lover asked her beloved,
"Do you love me more than yourself?"
"More than myself?
For sure I have no self anymore
--I am you already.
The 'I' has gone, the 'you' has come about.
Even my identity is gone.
The answer is taken for granted.
'You and I' has no meaning.
The 'I' has vanished
like a drop in an ocean of honey."
-- from the Masnavi collection of Rumi
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