The state of transposed substance that has the obscuring indeterminate nature is the connection between the sentience and the basis.
The state of transposed substance has two modes: the real and the seeming. Real transposed substance refers to the seventh consciousness relating to the eighth consciousness by falsely transposing the latter's perceiver division into a 'self'. That 'self' has no reality of its own, but is based upon the substance of the perceiver division of the eighth consciousness. [The seeming transposed substance refers to the sixth consciousness's relations with external states.]
The seventh consciousness is referred to as the "Ego", "Ego-self", and for cases of mental disturbance, "Ego-delusion" e.g. paranoia, phobia, anxiety to the point of confusion and hallucination (mental mirages).
The "self" is a delusion arising from the experience of the eighth consciousness' perceiver division. Having no independent reality, it appears in the mind (manas, or Sixth Consciousness) as the hallucination of the "self".
The obscuring indeterminate nature is one of two modes of the indeterminate nature, the third of the Three Natures. The other mode is the non-obscuring indeterminate nature. Obscuring refers to those states of consciousness that have the function of, literally, 'covering' one's true nature. That is what the seventh consciousness does. As will be explained, it 'covers'--it distorts the true nature of--the perceiver division of the eighth consciousness. The non-obscuring nature refers to the perceived division of the eighth consciousness. It is said to be non-obscuring because it does not distort or obscure the true nature of the mind.
"Obscuring" refers to the ability to hide (occultation). Its opposite is "non-obscuring."
The seventh consciousness obscures the mind (manas) regarding the eight consciousness. By hiding the true nature of the mind, the ego mistakes the eighth consciousness for the "self".
In the mind arises the thought "I have a self", and close examination of the ego leads to obscuring the eighth consciousness.
Sometimes, the more you confront yourself with the truth, the more the "self" establishes itself as "real".
With meditation though, it is possible to remain calm and perceive the seventh and eighth consciousness as they truly are.
The eighth consciousness is non-obscuring since it does not distort or obscure the true nature of the mind.
In between the seventh consciousness--'sentience' in the verse--and the perceiver division of the eighth consciousness--'basis' in the verse--there arises a state of transposed substance, which is the object of the seventh consciousness and which is identified by the seventh consciousness as being the 'self'. This is the process that obscures one's true nature.
Through one's sentience, one misperceives the basis of eighth consciousness as the "self". Hence "sentient being" is synonymous with "one who mistakes the basis of consciousness for the self", and also implies that sentience is not empty of ego-delusion nor empty of ego-self.
However, only the seventh consciousness is full of "ego-delusion" arising as the "self" or "ego-self".
Reference:
VERSES DELINEATING THE EIGHT CONSCIOUSNESSES by Tripitaka Master Hsuan-Tsang of the Tang Dynasty, Translation and Explanation by Ronald Epstein: http://online.sfsu.edu/rone/Buddhism/Yogacara/BasicVersesseventhcons.htm
Showing posts with label non-self. Show all posts
Showing posts with label non-self. Show all posts
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
20130212
Nurtured with Love (poem)
Self and other are
essentially Emptiness,
that bright spirit of
Self Nature that is Buddha Nature.
One's life is nurtured with Love.
essentially Emptiness,
that bright spirit of
Self Nature that is Buddha Nature.
One's life is nurtured with Love.
20130123
The Guideline of Reason Proves Immortality is A Fallacy
This is the reasoning and understanding of human logic. For example, we may reflect: All realms are created from the mind. If there is a world such as ours, where good karma and bad karma are about equal, there must exist other worlds such as the three Evil Paths, with a preponderance of evil karma, as well as celestial realms, where good karma prevails. It therefore stands to reason that the Western Pure Land exists, as a result of the pure, good Vows of Amida Buddha as well as the virtues of the Bodhisattvas and other morally superior beings. — from pages 162-163, Buddhism of Wisdom & Faith by Thich Thien Tâm
In context of this text, "realms" refers to reality consisting of worlds and multiverses. Since our reality exists, it follows that the reality where the Three Evil Paths prevail also exists as well as celestial realms (e.g Tusita Heaven and other heavens). Therefore Amida Buddha's Pure Land of Bliss also exists due to the 48 Vows of Amida Buddha and the virtues of Bodhisattvas and other morally superior beings (including all sentient beings who have heard the Buddha's teachings about the Pure Land).
Thus, the mind is only empty of these realities, worlds and multiverses when disbelief prevails and faith in the Primal Vow is lacking. Such a mind is possessed by people who only believe that this reality is the only reality. Due to disbelief and lack of faith, such people are deluded. At best, they are limited in their belief and faith to one reality.
By clinging to this reality, their mind is closed to the possibility of the other realms, due to ignorance.
However, the believers of the Pure Land and other realms should not dismiss them because of their ignorance since ignorance, being the root of their delusion, is thus the source of their suffering.
Instead Pure Land followers are best to sympathize with them but not let their sympathy cause them disbelief and loss of faith due to the vain arguments of the unbelievers who lack faith in the Primal Vow.
For their delusion has blinded them to Truth, and their limited view of Truth is dependent on their belief in one reality only.
Even so, quantum theory has proven the existence of many realities. Therefore it also follows that belief in one reality only assumes disbelief in quantum theory. Thus the belief in only one reality" is based on classical physics and its related cosmology, and affirms Einstein's belief that the spooky physics of quantum theory is beyond his understanding. As well, Einstein's genius is limited.
Given that Einstein's genius is limited, belief that there are many realities is based on the Genius of the Buddha, which is just as infinite as those realities are.
However, within the context of the non-self principle that all these realities must be consistent with a finite existence, each of these realities too have a finite existence. Yet an infinite number of realities does not violate the non-self principle because an infinite number of realities does not assume infinite existence.
Likewise, Buddha Nature is limitless because even though it is of finite existence, the theory of karma suggests that its finite existence is boundless. Thus, boundless does not mean infinite. Both boundless life and boundless light are therefore of a long but finite existence.
Also, the consciousness stream (mind stream) is of a finite existence that is boundless. Thus finite is not empty of boundless, which merely means long.
Therefore boundless light means long-lasting light; and boundless life, long life.
Finally, a long life is empty of immortality and thus does not imply an immortal life.
In context of this text, "realms" refers to reality consisting of worlds and multiverses. Since our reality exists, it follows that the reality where the Three Evil Paths prevail also exists as well as celestial realms (e.g Tusita Heaven and other heavens). Therefore Amida Buddha's Pure Land of Bliss also exists due to the 48 Vows of Amida Buddha and the virtues of Bodhisattvas and other morally superior beings (including all sentient beings who have heard the Buddha's teachings about the Pure Land).
Thus, the mind is only empty of these realities, worlds and multiverses when disbelief prevails and faith in the Primal Vow is lacking. Such a mind is possessed by people who only believe that this reality is the only reality. Due to disbelief and lack of faith, such people are deluded. At best, they are limited in their belief and faith to one reality.
By clinging to this reality, their mind is closed to the possibility of the other realms, due to ignorance.
However, the believers of the Pure Land and other realms should not dismiss them because of their ignorance since ignorance, being the root of their delusion, is thus the source of their suffering.
Instead Pure Land followers are best to sympathize with them but not let their sympathy cause them disbelief and loss of faith due to the vain arguments of the unbelievers who lack faith in the Primal Vow.
For their delusion has blinded them to Truth, and their limited view of Truth is dependent on their belief in one reality only.
Even so, quantum theory has proven the existence of many realities. Therefore it also follows that belief in one reality only assumes disbelief in quantum theory. Thus the belief in only one reality" is based on classical physics and its related cosmology, and affirms Einstein's belief that the spooky physics of quantum theory is beyond his understanding. As well, Einstein's genius is limited.
Given that Einstein's genius is limited, belief that there are many realities is based on the Genius of the Buddha, which is just as infinite as those realities are.
However, within the context of the non-self principle that all these realities must be consistent with a finite existence, each of these realities too have a finite existence. Yet an infinite number of realities does not violate the non-self principle because an infinite number of realities does not assume infinite existence.
Likewise, Buddha Nature is limitless because even though it is of finite existence, the theory of karma suggests that its finite existence is boundless. Thus, boundless does not mean infinite. Both boundless life and boundless light are therefore of a long but finite existence.
Also, the consciousness stream (mind stream) is of a finite existence that is boundless. Thus finite is not empty of boundless, which merely means long.
Therefore boundless light means long-lasting light; and boundless life, long life.
Finally, a long life is empty of immortality and thus does not imply an immortal life.
20130120
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.
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.
Mind-stream is Conciousness-stream
Mind-stream is epitome of non-self because consciousness is empty of a permanent self.
Mind-stream also is consciousness-stream.
Basically, Buddhist practice leads to consciousness of a practitioner to return to consciousness continuum. think of continuum as transit hub to Buddha worlds such as Pure Land of Bliss which is where Amida Buddha resides.
Practice consists of meditation, chanting of the Name of Amida, and chanting of sutras related to Amida Buddha.
On follower's parinirvana (physical death) follower's consciousness returns to continuum and goes to Pure Land.
This is called rebirth in the Pure Land.
Mind-stream also is consciousness-stream.
Basically, Buddhist practice leads to consciousness of a practitioner to return to consciousness continuum. think of continuum as transit hub to Buddha worlds such as Pure Land of Bliss which is where Amida Buddha resides.
Practice consists of meditation, chanting of the Name of Amida, and chanting of sutras related to Amida Buddha.
On follower's parinirvana (physical death) follower's consciousness returns to continuum and goes to Pure Land.
This is called rebirth in the Pure Land.
20130105
The Reincarnation of the Buddha and His Diamond Mind
Always it puzzles me that of all the Buddhas, the historical Buddha has rarely been said to reincarnate.
However, I am mistaken, and apologize for giving the impression that the Buddha never reincarnates.
For he does...
Reflection Means Both Incarnation and Reincarnation
Imagine the Adi-Buddha sitting in contemplation with the 108 Buddhas in a field. Imagine further that all Buddhas possess the diamond mind which reflects upon the all the Buddhas.
With respect to the term "diamond", it refers to the unwavering mind which arises from the depths of deep meditation that is known as the clear mind of contemplation and is admired for its clarity and pureness.
Indeed, the diamond mind of the Buddha is the pure mind of Amida Buddha, which is one ofthe 108 Buddhas.
Thus all Buddhas in reflecting Adi-Buddha, reflect on the primordial wisdom of the Buddha.
For the diamond mind of the Buddha is indeed unwavering, unyielding in the face of evil yet yielding to good, and hard to fathom yet soft as a lotus petal.
As the Adi-Buddha is reflected in all the 108 Buddhas, so too is the Buddha Gautama reflected in all the Buddhas
Yet these Buddhas are but reflections of Great Compassion and Great Wisdom, and thus reflect on Amida Buddha.
For the qualities of compassion and wisdom as reflected by Amida Buddha represent the compassion and wisdom of the Buddha.
Therefore, Amida Buddha represents both compassion and wisdom of the Buddha. Thus, Amida is an incarnation of the Buddha, representing the dual aspects of compassion and wisdom.
With respect to the incarnation and reincarnation of the Buddha, it is not the soul that incarnates in the Five Wisdom Buddhas, but the spiritual qualities of the Buddha. This is why the term "reflection" is used in accurately describing the Buddha's relationship with all the Buddhas including Amida Buddha.
Great is the Life of Amitayus and Great is the Light of Amida
In a previous essay I wrote about the Boundless Wisdom of Amida as represented by Infinite Light and the Boundless Compassion of Amitayus as represented by Infinite Life.
With respect to the Buddhist principle of non-self, the term "infinite" implies permanence as in the phrase "that which never goes out."
However, because the wisdom of Amida Buddha and the compassion of Amitayus Buddha are two aspects of the Buddha, the words, "infinite" and "boundless" imply that the Buddha"s wisdom and compassion are everywhere.
For wherever the Buddhist follower sees the words Infinite or Boundless, their actual meaning is "great as the diamond mind of the Buddha, great as the pure mind of Amida", which in its short form is "Great", which has no misleading implications of permanence.
Adi-Buddha is introduced in the following essay: http://gandhara.blogspot.com/2013/01/buddhism-isnt-about-king-in-heaven.html
However, I am mistaken, and apologize for giving the impression that the Buddha never reincarnates.
For he does...
Reflection Means Both Incarnation and Reincarnation
Imagine the Adi-Buddha sitting in contemplation with the 108 Buddhas in a field. Imagine further that all Buddhas possess the diamond mind which reflects upon the all the Buddhas.
With respect to the term "diamond", it refers to the unwavering mind which arises from the depths of deep meditation that is known as the clear mind of contemplation and is admired for its clarity and pureness.
Indeed, the diamond mind of the Buddha is the pure mind of Amida Buddha, which is one ofthe 108 Buddhas.
Thus all Buddhas in reflecting Adi-Buddha, reflect on the primordial wisdom of the Buddha.
For the diamond mind of the Buddha is indeed unwavering, unyielding in the face of evil yet yielding to good, and hard to fathom yet soft as a lotus petal.
As the Adi-Buddha is reflected in all the 108 Buddhas, so too is the Buddha Gautama reflected in all the Buddhas
Yet these Buddhas are but reflections of Great Compassion and Great Wisdom, and thus reflect on Amida Buddha.
For the qualities of compassion and wisdom as reflected by Amida Buddha represent the compassion and wisdom of the Buddha.
Therefore, Amida Buddha represents both compassion and wisdom of the Buddha. Thus, Amida is an incarnation of the Buddha, representing the dual aspects of compassion and wisdom.
With respect to the incarnation and reincarnation of the Buddha, it is not the soul that incarnates in the Five Wisdom Buddhas, but the spiritual qualities of the Buddha. This is why the term "reflection" is used in accurately describing the Buddha's relationship with all the Buddhas including Amida Buddha.
Great is the Life of Amitayus and Great is the Light of Amida
In a previous essay I wrote about the Boundless Wisdom of Amida as represented by Infinite Light and the Boundless Compassion of Amitayus as represented by Infinite Life.
With respect to the Buddhist principle of non-self, the term "infinite" implies permanence as in the phrase "that which never goes out."
However, because the wisdom of Amida Buddha and the compassion of Amitayus Buddha are two aspects of the Buddha, the words, "infinite" and "boundless" imply that the Buddha"s wisdom and compassion are everywhere.
For wherever the Buddhist follower sees the words Infinite or Boundless, their actual meaning is "great as the diamond mind of the Buddha, great as the pure mind of Amida", which in its short form is "Great", which has no misleading implications of permanence.
Adi-Buddha is introduced in the following essay: http://gandhara.blogspot.com/2013/01/buddhism-isnt-about-king-in-heaven.html
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.
20121101
Belief in Buddha Nature Root of Transmigration
Sometimes I get asked, "Do Buddhists believe in an immortal soul?" by Christians.
As a Buddhist, "immortal soul" is like blasphemy. This is different from an afterlife in heaven eternally with Jesus. The eternal life Paul wrote of does not suggest an immortal soul. Rather, it appears to be a guarantee of living with Jesus in heaven eternally in the afterlife.
Except for the "eternal life" part, that afterlife is painted with similar elements in the Pure Land tradition.
Additionally, most Christians and all atheists find the tradition of Pure Land hard to swallow, because for Christians, the Pure Land is a benign Purgatory where every "soul" (a spark of Buddha Nature actually) is there to receive instructions before being reborn in the human realm. As for atheists, they cannot stomach religion, despite its influence on the body politic both now and in the past.
Yet the Buddhist heavens extend beyond a Buddha's Pure Land. In layman's terms, Pure Land refers to the state of mind a practitioner aspire towards, be it love, happiness, compassion, justified wrath, etc. Ergo, the Buddhas of Mahayana bring life to a Buddhist's emotions and feelings, and to the mind itself.
As I have written before on my blog, the word for God for most Buddhists is the Absolute. Some commentators mistake Heaven for it. Yet the Absolute too is a temporary thing. Most Buddhists believe that even their Buddhas have a finite lifespan, even in their respective Buddha worlds / Pure Land.
Indeed, the Buddhist afterlife extends from heaven down to hell. Our human realm (reality) is just one of those after-lives. This belief does not suggest the soul is immortal since that violates the non-self ideal i.e. self is impermanent with limited life span. A reborn "soul" evolves through successive life times. Ergo the original essence is but a part of the Buddha i.e. Buddha-essence. Thus, Buddha-essence replaces the soul for most Buddhists.
Buddha-essence is the sacred nature that is the inspiration for sentient beings becoming Buddhas. This is why Sokka Gokai call its members bodhisattvas, which means more than "angel". It also means "a person aspiring to be a Buddha".
Yet Buddha-essence has less to do with a soul and more to do with the nature of human consciousness and the means of spiritual awakening, i.e. becoming aware that one's purpose in life is to be of service to others.
To sum up, Buddhists do not believe in an immortal soul. They may have a belief in the Buddha-essence which is the fruit of the karma of the Buddha, freely given to all sentient beings at birth. Indeed, it is not the soul that transmigrates in a new incarnation, it is the karma that bears fruit in a new birth.
For all the actions of an infant's parents and their parents before them bear fruit in that child. As a Japanese person, this is important to me as my ancestors before me worshipped their ancestors, not due to pagan ideals, but out of respect to them. Thus ancestor worship is the ideal of respect for the dead.
Hopefully the gentle reader now knows that I do not believe in an immortal soul but in the Buddha-essence that incarnates first in a Pure Land and then returns to this human realm, despite being given the choice of the many heavens of Buddhist cosmology.
For Buddhists soon wish to be reborn in the human realm because it is the home of human suffering. Indeed, on this shiny blue planent is where we find the face before we, as bodhisattvas, were born.
As a Buddhist, "immortal soul" is like blasphemy. This is different from an afterlife in heaven eternally with Jesus. The eternal life Paul wrote of does not suggest an immortal soul. Rather, it appears to be a guarantee of living with Jesus in heaven eternally in the afterlife.
Except for the "eternal life" part, that afterlife is painted with similar elements in the Pure Land tradition.
Additionally, most Christians and all atheists find the tradition of Pure Land hard to swallow, because for Christians, the Pure Land is a benign Purgatory where every "soul" (a spark of Buddha Nature actually) is there to receive instructions before being reborn in the human realm. As for atheists, they cannot stomach religion, despite its influence on the body politic both now and in the past.
Yet the Buddhist heavens extend beyond a Buddha's Pure Land. In layman's terms, Pure Land refers to the state of mind a practitioner aspire towards, be it love, happiness, compassion, justified wrath, etc. Ergo, the Buddhas of Mahayana bring life to a Buddhist's emotions and feelings, and to the mind itself.
As I have written before on my blog, the word for God for most Buddhists is the Absolute. Some commentators mistake Heaven for it. Yet the Absolute too is a temporary thing. Most Buddhists believe that even their Buddhas have a finite lifespan, even in their respective Buddha worlds / Pure Land.
Indeed, the Buddhist afterlife extends from heaven down to hell. Our human realm (reality) is just one of those after-lives. This belief does not suggest the soul is immortal since that violates the non-self ideal i.e. self is impermanent with limited life span. A reborn "soul" evolves through successive life times. Ergo the original essence is but a part of the Buddha i.e. Buddha-essence. Thus, Buddha-essence replaces the soul for most Buddhists.
Buddha-essence is the sacred nature that is the inspiration for sentient beings becoming Buddhas. This is why Sokka Gokai call its members bodhisattvas, which means more than "angel". It also means "a person aspiring to be a Buddha".
Yet Buddha-essence has less to do with a soul and more to do with the nature of human consciousness and the means of spiritual awakening, i.e. becoming aware that one's purpose in life is to be of service to others.
To sum up, Buddhists do not believe in an immortal soul. They may have a belief in the Buddha-essence which is the fruit of the karma of the Buddha, freely given to all sentient beings at birth. Indeed, it is not the soul that transmigrates in a new incarnation, it is the karma that bears fruit in a new birth.
For all the actions of an infant's parents and their parents before them bear fruit in that child. As a Japanese person, this is important to me as my ancestors before me worshipped their ancestors, not due to pagan ideals, but out of respect to them. Thus ancestor worship is the ideal of respect for the dead.
Hopefully the gentle reader now knows that I do not believe in an immortal soul but in the Buddha-essence that incarnates first in a Pure Land and then returns to this human realm, despite being given the choice of the many heavens of Buddhist cosmology.
For Buddhists soon wish to be reborn in the human realm because it is the home of human suffering. Indeed, on this shiny blue planent is where we find the face before we, as bodhisattvas, were born.
20110207
AA Journal Entry: January 11-25, 2011 - Two weeks of Confession and Spiritual Healing
Tuesday, 11 January 2011, 10:20 AM
IMHO, at the root of all my issues is the social conditioning known as never say "No" to others in need.
Yet, to avoid saying "No", often I will stay at home.
Actually, after careful reflection, the reason why I stay home as a recluse has to do with a blatantly honest picture of myself as physically imperfect.
In contrast to this self-perception, I have concluded that a pure heart-mind implies a perfect soul, the concept of which was gifted to me at age 16.
So I had worked at perfecting my mind from an early age, despite the errors which crept up into my life due to shaming.
Age 1, I was hit in the head by my brother with a hoe. My crime was not yielding his fair share of the sandbox on my family's property.
Age 2 or 3, pressured into lighting a match by my brother, I nearly burned the barn down. Both my brother and I suffered for this.
Yet I was innocent then.
Because of those errors' effect, I acted out. Perhaps it was out of a sense of shame that my youth was a descent into madness.
If I defied my mother, then she punished me. I was constantly blamed for anything wrong that happened at home.
Then there were incidents outside of the home which eventually helped me to learn that my acting out would lead to harmful repercussions.
If it weren't for learning to read and write in public school, and for computers later in life, then I might have been in a sorry state.
Today I have learned the wisdom of non-action clearly. While thoughts may come and go, this body remains, another day older and deeply indebted to the mercy that God has shown me through His creation.
Even though each person is equally capable of great good or great evil, I view my currently life as balancing out the innocent evil done as a child.
Tuesday, 11 January 2011, 10:50 AM
Dear Lord, help me to see my life with the innocent eyes of a man redeemed by God's gift of salvation. I knew that You walked by my side as a child to help me realize today that my life before majority was innocent of guile.
Sunday, 16 January 2011, 2:49 PM
Since God has been with me since the day I was born, then my soul has been with me since then.
Soul is an abstract thing which I should take care not to reify unnecessarily, lest my understanding of it be muddied, rendering a fallacy of which I'll now explain.
The fallacy is that the soul is an object which is precious due to the process of reification, which means to make it a personal object which is more valuable than my life and the world around me.
Reification is also called hypostatization.
Tuesday, 25 January 2011, 4:43 PM
Life moves in mysterious ways, for which only God knows the reasons.
20051228
Remember the Buddha (poem)
When forgotten are
these imaginary fears,
this fool forgets self,
remembering the Buddha —
Namu Amida Butsu!
these imaginary fears,
this fool forgets self,
remembering the Buddha —
Namu Amida Butsu!
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