I believe in a God devoid of anthropomorphic qualities that is called the Absolute.
If we have souls, then after death no soul is turned away from return to the Godhead.
For the universe has infinite capacity for these souls because they pass on to another dimension where no soul is limited physically.
Though no soul can have sex because souls can not get pregnant. There is also no need to eat because you are never hungry for physical sustenance.
However, you have to listen to a sermon until God calls to you, "Time to be reborn, pilgrim!"
This dimension is known as a Pure Land but is separate from the many other Buddha worlds called Pure Land of Bliss and their respective Buddhas.
On death, everything will be explained to you: the fallacy of good and evil is merely a tool to separate the monotheistic people who practice dualism from the believers in the Absolute who strive for the non-duality called Shunyata.
Indeed, the Christian Heaven is the closest monotheistic equivalent of the Absolute. For all Buddhists, the Absolute is the closest to God that the faithful attain.
Though Amida Buddha would urge the bodhisattvas reborn in the Pure Land in his sermon to return to the earthly plane to help other lost souls find their way to his Pure Land.
Note too that all souls are finite aspects of the Godhead which itself is almost infinite.
YMMV
Originally posted: October 26, 2012 1256H PDT
Showing posts with label sunyata. Show all posts
Showing posts with label sunyata. Show all posts
20140127
Eye of Wisdom
Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms. — Bodhisattva Dharmakara
"Having obtained" refers to years of study (of the three sutras of Amida Buddha) and meditation (particularly Nembutsu or Buddha Recitation) which uncovers the "Eye of Wisdom".
"Eye of wisdom" refers to the eye that sees the Dharma and the inner spiritual world. Also known as the Dharma Eye, the Eye of Wisdom is the complement of the physical eye that sees the external material world, which is called the Worldly Eye.
"Darkness of ignorance" refers to the state of the unenlightened mind that delights in sensuous desire and the evil passions which distract the Buddhist from the spiritual journey. Evil in context with the passions refers to any confusion and distraction from that journey due to wrong action resulting in wrong-mindedness.
"Evil paths" refers to the many paths which distract the Buddhist from achieving calm abiding and peace of mind. Calm abiding refers to the mind that is content with itself and is free of evil passions.
Through regular meditation, it is possible to "remove the darkness of ignorance" and "block all the evil paths" through calm abiding and continued reflection on Enlightenment. By removing the darkness of ignorance and blocking all evil paths, confusion and distraction from the spiritual journey is dispelled. As a result, the clear mind is achieved in which calmness abides.
With calm abiding, it is possible to "open the gate to the good realms" of spiritual contentment, which prepares the way to the Pure Land of Bliss.
Juseige - Verses confirming the 48 Vows:
http://web.mit.edu/stclair/www/larger.html#Juseige%20-%20Verses%20confirming%20the%2048%20Vows
Eye of wisdom: http://www.buddhapadipa.org/dhamma-corner/the-eye-of-wisdom/
20140105
Sunyata (poem)
Indescribable,
Emptiness is
beyond thought and speech,
for mere words cannot describe
ultimate reality.
Everything one encounters
in life is empty
of absolute identity,
of permanence,
and of an in-dwelling 'self'.
For impermanence
is the constant of life;
indeed, it is Truth
of suffering, absolute.
From it comes Buddha-Nature.
Buddha-Nature is
consciousness reborn again.
For all life is impermanent,
and subject to change.
Indeed, this leads to Emptiness.
In emptiness comes
form derived of the Unborn.
In the Unborn comes
emptiness derived of form.
Thus they are of the Unborn.
Yet the Unborn cannot be
described, which brings us
to Emptiness, which cannot
be described in words,
but only experienced.
Original post: November 18, 2007 04:25 AM
20130311
March 04 Journal - Zen Readings - a partial commentary
March 04 Journal - Zen Readings:
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
Treatise on Sitting Meditation
Daikaku (1213-1279)
Sitting meditation is the method of great liberation; all the teachings flow forth from this, myriad practices are mastered this way. All the buddhas and bodhisattvas have entered and left by this door.
Commentary: Sitting meditation is the main practice of Rinzai Zen, which Daikaku founded. "Great liberation" refers to freeing the mind from the petty distractions of everyday life. "All the teachings flow forth from this" — All the teachings of Zen are rooted in sitting meditation, and are derived from this method of great liberation. "Myriad practices are mastered this way" — Many forms of great liberation are mastered by sitting meditation. Even the buddhas and bodhisattvas have practiced this method of great liberation.
'What does it mean that sitting meditation is the root source of all the teachings?'
Meditation is the inner mind of the enlightened ones, discipline is their outer character, doctrine is their speech, Buddha remembrance is the invocation of Buddha's name; all come from the enlightened mind of the buddhas. Therefore it is considered fundamental.
Commentary: "Inner mind of the enlightened ones" refers to the mind of buddhas and bodhisattvas, the awakened mind that practices daily meditation. "Discipline is their outer character" refers to their ability to follow a master faithfully. "Doctrine is their speech" — Awakened disciples do not gossip idly, but speak freely of the various aspects of Zen, with the desire to help others but not to preach. The doctrine of the Buddha is simple: practice sitting meditation to free oneself from the delusions and distractions of daily living, and then help others do likewise. "Buddha remembrance is the invocation of Buddha's name" — The invocation of the Buddha's name, Nembutsu, is called "remembering the Buddha", i.e. putting together the Buddha from the various parts of the disciple's mind. Imagine if you will that Buddha-nature as a diamond shattered into many pieces by the stone mind called Ego. Nembutsu, the chanting of Buddha's name — Namu Amida Butsu — helps bring together the shattered peices of Buddha-nature. This is what remembering the Buddha is all about. "All come from the enlightened mind of the buddhas" — meditation, discipline, doctrine and Buddha remembrance arise in the awakened mind due to the karma of the Bodhi Mind in action. This is the essence of Buddha Nature. Hence, sitting meditation is the root source of the teachings of the Buddha.
'The method of meditation is formless and thoughtless; spiritual qualities are not obvious, and there is no proof of seeing reality, so how can we believe this?'
Your own mind and the enlightened mind are one. If you do not know your own mind, on whom can you call for witness and proof? Other than seek the identity of mind and Buddha, what proof do you seek?
Commentary: The above is straight-forward. "Seek the identity of mind and Buddha" — to do this requires only that the disciple practices daily sitting meditation.
'How should we practice this method? Even if we practice we are not sure of attaining enlightenment and fulfilling buddhahood; and if it is uncertain, even if we do practice, what is the benefit?'
The enlightened mind itself basically has no delusion or enlightenment. This is actually the subtle art of those who realize thusness; even if you don't become enlightened, when you sit once in meditation you are a Buddha for that sitting; when you sit for a day in meditation, you are a Buddha for a day; when you sit in meditation for all your life, you are a Buddha all your life.
Commentary: "The subtle art of those who realize thusness" mdash; Sitting meditation is the subtle art. Thusness is also known as suchness and shunyata. Enlightened disciples are those who realize thusness. The terms "a Buddha for that sitting", "a Buddha for a day", and "a Buddha all your life" refer to the state of mind and attitude of the disciple who practices sitting meditation. Thus, they imply dedication to Zen.
Original post: March 16, 2004 0058H
Update posted: March 8, 2013 1203H
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130302
Shunyata: The True Nature of Reality (poem)
The wise Buddhist teacher,
Nagarjuna once said:
"To whomever emptiness is possible,
All things are possible."
That emptiness is known to Buddhists
as shunyata, which the Tibetans
know is free from permanence
and non-existence; indeed, it is
'empty' of permanence and
'empty' of non-existence.
Emptiness goes beyond nihilism and
eternalism, and thus is
the true nature of Reality.
Shunyata is like space,
the complete openness,
which allows anything to occur,
for reality is 'empty'
and not fixed in any way.
Thus, anything is possible.
Nagarjuna once said:
"To whomever emptiness is possible,
All things are possible."
That emptiness is known to Buddhists
as shunyata, which the Tibetans
know is free from permanence
and non-existence; indeed, it is
'empty' of permanence and
'empty' of non-existence.
Emptiness goes beyond nihilism and
eternalism, and thus is
the true nature of Reality.
Shunyata is like space,
the complete openness,
which allows anything to occur,
for reality is 'empty'
and not fixed in any way.
Thus, anything is possible.
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.
20100828
Buddha Nature and Enlightenment
In Mahayana Buddhism, the true nature in each person is Buddha Nature, which represents the potential in each and every one of us to reach full enlightenment. This is an intrinsic and immortal potential which exists in the mind of every sentient being. Such a potential is actualized through meditation.
First, through breath meditation, one clears the mind of defilements so that it becomes the pure mind that is essential to experience and show compassion for other sentient beings. Second, insightful meditation requires the clear mind to validate the Four Noble Truths and dependent arising in one's life through mindful practice.
"Sentient" is derived from the word "sentience" which means "the ability to feel and/or perceive". Thus "every sentient being" means "all living beings which are able to feel and/or perceive". Furthermore, Eastern thought views sentience as "the metaphysical quality of all things that require care and respect." Even nonhuman lifeforms are sentient.
In Buddhism, sentient beings made of pure consciousness are possible. Hence, the Buddhas, Bodhisattvas and other gods exist in their respective Buddha-fields.
Each one of these Buddhas, Bodhisattvas and Buddhist deities represent various states of minds i.e. Amida represents wisdom and compassion, Sakyamuni Buddha represents enlightenment and/or spiritual awakening, Kuan Yin represents compassion, the devas represent aspects of enlightenment, and so on.
Indeed, the Buddhas, Bodhisattvas, and Buddhist deities also also have a spiritual existence where they exist within the heart-mind of each and every sentient being.
Buddhists who practice meditation will then realize these internalized sentient beings as various aspects of their mind.
For each Buddha, Bodhisattva and Buddhist deity represents the pure form of each mental and emotional quality of the mind, the qualities of enlightenment such as overt and latent power ( the deities Agyo and Ugyo), latent might (Naraen / Ugyo), day and night (the Bodhisattvas known as White Tara and Blue Tara), the pure mind and body (Kuan Yin), and the power aspect of complete enlightenment (Vajrapani / Mahasthamaprapta).
Thus, the sentient beings made of pure consciousness are reflections of that intrinsic potential to reach enlightenment known as Buddha Nature .
Buddha Nature itself also is empty of defining characteristics related to sunyata and nondualism. Insightful meditation helps in understanding sunyata and nondualism.
Sunyata is known as suchness, nothingness, emptiness, and voidness, and refers to the impermanent nature of reality within context of egolessness, the concept of non-self that all things perceived by the senses including the mind are not really "I" or "mine".
Buddhist nondualism is reflected in that concept of non-self, which is the nonduality of subject and object. Thus is self and other an illusion. Nondualism is also reflected in the concept of two truths, the ultimate reality that there is no self in contrast to the conventional reality where each person speaks of himself. As well, the view of nonduality is known as wisdom while the experience of duality is known as compassion.
In this way is our ordinary dualistic experience, full of all living beings, nurtured with care always experienced as "now". Thus the Mahayana path tempers wisdom with compassion to cut through the confusions of duality.
Therefore, wisdom helps one to transform one's growing understanding of nonduality into compassion for all sentient beings in the present moment.
My own personal understanding of nonduality is that egolessness is the ultimate reality of the pure mind, which is a reflection of Buddha Nature. With the pure mind attained through meditation, I experience compassion for other people by listening to them. This is known as mindful practice.
Thus, breath meditation helps clear the mind and realize the pure mind. With the pure mind, one is able to use insightful meditation to validate the Four Noble Truths and dependent arising by experiencing one's life fully. Through insights derived from meditation, one is inspired to experience compassion for other living beings. By experiencing compassion for others, one develops mindful practice.
Reference:
Buddha Nature: http://en.wikipedia.org/wiki/Buddha_Nature
Japanese Buddhist Photo Dictionary: http://www.onmarkproductions.com
Sunyata: http://en.wikipedia.org/wiki/Sunyata
Nondualism: http://en.wikipedia.org/wiki/Nondualism
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.
20100426
True Emptiness is Unknowable
...The Way belongs to neither "forms" nor to "Emptiness" — page 186, Buddhism of Wisdom & Faith
In the following article, "devotee" refers to the Pure Land Buddhist who is familiar with the Nembutsu.
True Emptiness is unknowable in the devotee's lifetime. According to the Primal Vow, it shall be possible in the Pure Land of Bliss to realize Emptiness.
Thus, the devotee's goal is to be reborn in the Pure Land. This is accomplished through the practice of Buddha Recitation by reciting the Nembutsu with sincere hope to be reborn there.
Thus the Pure Land Way requires the recitation of the Nembutsu as the means to spiritual awakening.
There are no secrets involved in the Pure Land Way, just practice through recitation and study. By practicing Buddha Remembrance by chanting the Nembutsu out of gratitude to Amida Buddha for his Primal Vow, the devotee's mind is open to careful study of the sutras and commentaries.
Thus, the Nembutsu helps to reassure the devotee about rebirth in the Pure Land.
Amida Buddha, the Pure Land, and the bodhisattvas associated with him, Mahasthamaprapta and Avalokiteshvara, are all conditions in the heartmind.
Simultaneously, they are also spiritual conditions and places. From the psychological perspective, they represent psychological states of mind.
Just as the mind exists, so too does the essence of Amida, his 48 Vows and the Pure Land through his Primal Vow.
Though the mind exists due to physical conditions (the brain and the five senses), the positive aspect of imagination helps the devotee to believe and have faith in the reality of the Nembutsu.
Commentary:
"To realize Emptiness" means "to hear the Dharma through Nembutsu practice."
Thus Nembutsu practice helps the devotee to hear the Buddha preach the Dharma in his everyday life.
"To hear the Buddha preach the Dharma" implies careful study and practice of the sutras, though this is not always necessary for devotees who have practiced the Nembutsu since childhood.
"To be reborn into the Pure Land" means "to enter the psychic state of mind known as Pure Land of Bliss".
Within the context of psychology, the Pure Land of Bliss refers to a psychic state of mind called samadhi. This state of mind is calm and serene.
Through mindful practice of the Nembutsu associated with Amida Buddha, the devotee prepares herself to enter into the Pure Land.
By reciting the Nembutsu with sincere hope to be reborn there, the devotee also metaphorically enters into the Pure Land in this lifetime.
When the devotee returns to the real world, his inner mental state is as serene as a bodhisattva.
Even though the real world may be chaotic, he is able to remain calm because of his Nembutsu practice.
Reference:
"First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided." -- Buddhism of Wisdom & Faith: Pure Land Principles and Practice, 47 Buddha Recitation -- Essence and Practice
http://www.ymba.org/BWF/bwf72.htm#recite
"Forms" refers to rupa: http://en.wikipedia.org/wiki/R%C5%ABpa#Buddhism
Rupa is "the Buddhist concept of material form, including both the body and external matter".
"Emptiness" refers to sunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
As seen through Eastern eyes, Sunyata is emptiness. Only everyday life (the realm of samsara) is viewed as emptiness in the negative sense. The Buddha and nirvana are seen as "real, eternal and filled with inconceivable, enduring virtues".
Emptiness from both the Western and Eastern perspective: http://en.wikipedia.org/wiki/Emptiness
In the West, emptiness is derived from the negative condition of being empty. In the East, emptiness is refers to the "emptiness of inherent existence".
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Buddhism is a faith-oriented form of Buddhism.
A Theory of Nembutsu: http://amidatrust.typepad.com/eschatolog/2005/04/a_theory_of_nem.html
Pure Land of Bliss: http://en.wikipedia.org/wiki/Sukhavati
Samadhi as mental concentration: http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29
Bodhisattva: http://en.wikipedia.org/wiki/Bodhisattva
Mahasthamaprapta: http://en.wikipedia.org/wiki/Mahasthamaprapta
Avalokiteshvara: http://en.wikipedia.org/wiki/Avalokitesvara
In Chinese Buddhism, both these bodhisattvas were transformed into
the Buddhist deva of compassion and mercy, Guan Yin.
Guan Yin: http://en.wikipedia.org/wiki/Guan_Yin
Primal Vow: http://en.wikipedia.org/wiki/Primal_vow
Sutras and commentaries:
Pure Land Scriptures: http://buddhistfaith.tripod.com/purelandscriptures/
Shinran's commentary:
Kyogyoshinsho: http://en.wikipedia.org/wiki/Kyogyoshinsho
Yuien-bo's Tannisho: http://en.wikipedia.org/wiki/Tannish%C5%8D
In the following article, "devotee" refers to the Pure Land Buddhist who is familiar with the Nembutsu.
True Emptiness is unknowable in the devotee's lifetime. According to the Primal Vow, it shall be possible in the Pure Land of Bliss to realize Emptiness.
Thus, the devotee's goal is to be reborn in the Pure Land. This is accomplished through the practice of Buddha Recitation by reciting the Nembutsu with sincere hope to be reborn there.
Thus the Pure Land Way requires the recitation of the Nembutsu as the means to spiritual awakening.
There are no secrets involved in the Pure Land Way, just practice through recitation and study. By practicing Buddha Remembrance by chanting the Nembutsu out of gratitude to Amida Buddha for his Primal Vow, the devotee's mind is open to careful study of the sutras and commentaries.
Thus, the Nembutsu helps to reassure the devotee about rebirth in the Pure Land.
Amida Buddha, the Pure Land, and the bodhisattvas associated with him, Mahasthamaprapta and Avalokiteshvara, are all conditions in the heartmind.
Simultaneously, they are also spiritual conditions and places. From the psychological perspective, they represent psychological states of mind.
Just as the mind exists, so too does the essence of Amida, his 48 Vows and the Pure Land through his Primal Vow.
Though the mind exists due to physical conditions (the brain and the five senses), the positive aspect of imagination helps the devotee to believe and have faith in the reality of the Nembutsu.
Commentary:
"To realize Emptiness" means "to hear the Dharma through Nembutsu practice."
Thus Nembutsu practice helps the devotee to hear the Buddha preach the Dharma in his everyday life.
"To hear the Buddha preach the Dharma" implies careful study and practice of the sutras, though this is not always necessary for devotees who have practiced the Nembutsu since childhood.
"To be reborn into the Pure Land" means "to enter the psychic state of mind known as Pure Land of Bliss".
Within the context of psychology, the Pure Land of Bliss refers to a psychic state of mind called samadhi. This state of mind is calm and serene.
Through mindful practice of the Nembutsu associated with Amida Buddha, the devotee prepares herself to enter into the Pure Land.
By reciting the Nembutsu with sincere hope to be reborn there, the devotee also metaphorically enters into the Pure Land in this lifetime.
When the devotee returns to the real world, his inner mental state is as serene as a bodhisattva.
Even though the real world may be chaotic, he is able to remain calm because of his Nembutsu practice.
Reference:
"First, Buddha Sakyamuni taught that we should not follow sounds, forms and marks in seeking the Way. After that, he reminded us that at the same time, we should not abandon sounds, forms and marks, nor should we destroy all dharmas. Thus, we can see that the Way belongs neither to "forms" nor to "emptiness." Clinging to either aspect is misguided." -- Buddhism of Wisdom & Faith: Pure Land Principles and Practice, 47 Buddha Recitation -- Essence and Practice
http://www.ymba.org/BWF/bwf72.htm#recite
"Forms" refers to rupa: http://en.wikipedia.org/wiki/R%C5%ABpa#Buddhism
Rupa is "the Buddhist concept of material form, including both the body and external matter".
"Emptiness" refers to sunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
As seen through Eastern eyes, Sunyata is emptiness. Only everyday life (the realm of samsara) is viewed as emptiness in the negative sense. The Buddha and nirvana are seen as "real, eternal and filled with inconceivable, enduring virtues".
Emptiness from both the Western and Eastern perspective: http://en.wikipedia.org/wiki/Emptiness
In the West, emptiness is derived from the negative condition of being empty. In the East, emptiness is refers to the "emptiness of inherent existence".
Pure Land Buddhism: http://en.wikipedia.org/wiki/Pure_Land_Buddhism
Pure Land Buddhism is a faith-oriented form of Buddhism.
A Theory of Nembutsu: http://amidatrust.typepad.com/eschatolog/2005/04/a_theory_of_nem.html
Pure Land of Bliss: http://en.wikipedia.org/wiki/Sukhavati
Samadhi as mental concentration: http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29
Bodhisattva: http://en.wikipedia.org/wiki/Bodhisattva
Mahasthamaprapta: http://en.wikipedia.org/wiki/Mahasthamaprapta
Avalokiteshvara: http://en.wikipedia.org/wiki/Avalokitesvara
In Chinese Buddhism, both these bodhisattvas were transformed into
the Buddhist deva of compassion and mercy, Guan Yin.
Guan Yin: http://en.wikipedia.org/wiki/Guan_Yin
Primal Vow: http://en.wikipedia.org/wiki/Primal_vow
Sutras and commentaries:
Pure Land Scriptures: http://buddhistfaith.tripod.com/purelandscriptures/
Shinran's commentary:
Kyogyoshinsho: http://en.wikipedia.org/wiki/Kyogyoshinsho
Yuien-bo's Tannisho: http://en.wikipedia.org/wiki/Tannish%C5%8D
20060111
If false thinking suddenly stops
If false thinking suddenly stops for an instant, and you see through your own mind, the vastness of its original perfect light, the purity of its original state, no thing in it at all, this is called awakening. There is nothing to be awakened or cultivated other than this mind. — Han-shan
20030921
Shiva Devotion, Buddhist Practice
I pay homage to Ganesha.
I pay homage to Parvati.
I pay homage to Shaiva.
Let their blessings shower forth...
Inspired by Irina, I will try to synthesize her music into my eclectic literary lifestyle as a Buddhist.
For at the core of my being, I do not exist: the world and its all its splendor is reflected in my soul.
Another source of inspiration is insomnia, so undoubtedly most of my brain is half-asleep. Supposedly I do not greatly appreciate the depth of the wisdom here intellectually.
However, emotionally and psychologically, the spiritual essence and the depths of my mind and body are at one.
If this is delusion, then it is a peaceful one.
For Love of a divine nature which is Buddha Nature arising to acceptance of sunyata, which is emptiness, is the ocean of mercy into which my heart-mind returns.
Please do not rationalize what was just written, and forget all about logical analysis of these words as psycho-social phenomena. This is not solely a reaction to insomnia.
Rather, this is Love expressing itself through me, all the devas and devis adoring the Godhead, radiating their loving-kindness.
These words are expressing the deepest love reflected from the noble source: the Absolute.
So be it.
I pay homage to Parvati.
I pay homage to Shaiva.
Let their blessings shower forth...
Inspired by Irina, I will try to synthesize her music into my eclectic literary lifestyle as a Buddhist.
For at the core of my being, I do not exist: the world and its all its splendor is reflected in my soul.
Another source of inspiration is insomnia, so undoubtedly most of my brain is half-asleep. Supposedly I do not greatly appreciate the depth of the wisdom here intellectually.
However, emotionally and psychologically, the spiritual essence and the depths of my mind and body are at one.
If this is delusion, then it is a peaceful one.
For Love of a divine nature which is Buddha Nature arising to acceptance of sunyata, which is emptiness, is the ocean of mercy into which my heart-mind returns.
Please do not rationalize what was just written, and forget all about logical analysis of these words as psycho-social phenomena. This is not solely a reaction to insomnia.
Rather, this is Love expressing itself through me, all the devas and devis adoring the Godhead, radiating their loving-kindness.
These words are expressing the deepest love reflected from the noble source: the Absolute.
So be it.
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