Amitabha: the lovable "Buddha"

Nitin Kumar, ExoticIndiaArt.com; edited and expanded by Wisdom Quarterly

Amitabha (Tibetan, Opame), the gentle, lovable "Buddha"

AMITABHA is undoubtedly the most well known and popular of the Five Meditating "Buddhas." He is red in color, which in Tibetan Buddhism is the color of love, compassion, and emotional energy.

  

His direction is the west, where the sun sets. Indeed, he is envisioned as the red setting sun. Sunset is when the sun is gentle; we can look directly into its awesome power without being harmed. As it disappears into the west, the sun is like a proud and fierce king, who at the end of a hard day of rigid protocol turns gentle and jovial and allows anyone to approach him. 

  

Amitabha is thus the supreme power and energy of nature on this earthly plain, accessible to all. It is no wonder this aspect of the Buddha is the most popular of the Five Meditating Buddhas.

His unique emblem is the lotus, the attributes of which he is associated: gentleness, openness, and purity.

Amitabha’s mount (vimana, platform, spaceship) is the peacock, which is capable of swallowing poisonous snakes (nagas) without coming to any harm.

• [This ability is reminiscent of a shaman healing technique practiced by the Jivaro Indians of the Amazon, as mentioned by The Sound of Rushing Water.]

Amitabha (dawaarts.com)

In fact, the peacock is believed to derive its rich plumage from the poison of the serpents on which it feeds. The symbolism of being open even to poison -- transmuting it into beauty -- gives a sense of the purifying and transforming power of Amitabha. For ordinary uninstructed worldlings, it signifies that even our darkest and most venomous aspects can be transformed by meditating on his image

Amitabha’s image has both a simplicity and archetypal quality to it. His demeanor is totally relaxed and his hands are in the dhyana mudra, the gesture of absorption (jhana, dhyana, zen) meditation.

According to tradition, this mudra derives from the one assumed by the historical Buddha Shakyamuni when he was meditating under the Bodhi tree in pursuit of enlightenment.

 

In conformity with his hand pose, the essential message of Amitabha is that of meditation. His association with the setting sun suggests withdrawal of external sense perceptions inwards, into higher states of meditative absorption. Elevating ourselves to such a spiritual level has the ultimate objective of uniting us with that ineffable transcendental universal consciousness, which although intangible pervades all tangible reality.

  

Amitabha provides the archetype of infinite wisdom that helps us transmute the negative trait of obsessive attachment into a discerning awareness that we are all made up of the same primitive substratum.

By contemplating in this way, one is able to realize that the objective we crave is not separate from us but already as much a part of "self" as one is of it.

 

Many of these ideas display very Hindu ideas about reality -- mounts, mudras, meditations, devotion (bhakti), transcendental consciousness, and so on. They reveal the inordinate influence Brahmin priests and Brahmanism had on the development of the later Mahayana Buddhist school, which became established in the north (Ladakh, Tibet, Bhutan) and the Far East (Korea, China, Japan).

• PHOTOS: The Buddha and Saints in Burma

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How to lead a Buddhist life 1: Poisons

Dhr. Seven, CC Liu, Amber Dorrian, Ashley Wells, Wisdom Quarterly (edited from Alankhoo)

The 14th Dalai Lama admonishes happy Westerners (overgrownpath.com)

  
The fundamental message of Buddhism (of all previous buddhas) was summarized by Shakyamuni in the Dhammapada ("Dharma-path"):

 

To not do any harm,
To cultivate all that's good,
To purify one's mind --
This is the teaching of all buddhas.

 

The instruction is simple, but that does not mean the practice of it is easy. Even a three-year-old child knows this much, but that is not to say that such a child can practice it. Even a 100-year-old can hardly manage to put it into practice in daily life.

VIRTUE

Kwan Yin Bodhisattva (123Chic/flickr.com)

Virtue (sila) is the preliminary stage on the path to enlightenment whether as a disciple (savaka, "hearer") or as a supremely-awakened teacher (buddha). It is a necessary but insufficient condition, a foundation for the concentration (samadhi) and wisdom (prajna) essential for liberation.

  

Virtue in Buddhism is practical, ethical, and based on personally verifiable individual experience in this very life. It is regarded as the one of the best moral codes ever taught in the world, as it avoids extremes on both sides.

What is the criteria of virtue in Buddhism? In one admonition given by the Buddha to his son, the new and very young monk Rahula, an answer is discernible: 

"If there is a deed, Rahula, you wish to do, reflect: 'Is this deed conducive to my harm, to another's harm, or to harm for both?' If so then this is an unprofitable deed leading to suffering when it eventually comes to fruition. From such a deed, wishing to avoid suffering, you should desist.'

"If, however, there is a deed you wish to do, reflect: 'Is this deed neither conducive to my harm, to another's harm, nor to harm for both?' If so this is a profitable deed leading to happiness when it eventually comes to fruition. Such a deed do again and again."

  

So a Buddhist takes into consideration the interests of everyone involved -- oneself, the other, and "both" [the collective or everyone impacted, which includes future generations, animals, unseen beings, and the environment.]

  

To better understand this standard of virtue, one may study the Dhammapada, a collection of Buddhist aphorisms preceded by their origin story. Many other sutras are also very helpful. The most useful to lay Buddhists is the "Advice to Householders" (Sigalovada Sutra), a discourse with additional fragments that form a long sutra explaining the reciprocal duties of everyone in society -- children (like Sigala), parents, teachers, monastics, bosses, workers, servants, and friends. Also see:

• Vyagghapajja Sutra
• Mangala Sutra
• Mutta Sutra
• Parabhara Sutra
• Vassla Sutra
• Dhammika Sutra

THE THREE POISONS

Good (profitable) deeds are essential for one's emancipation. And when the ultimate goal (enlightenment/seeing nirvana) of the supreme life is attained, one transcends both good and bad. Virtue is a means to an end, not an end in itself. It is not that it is pleasing to some deity (though such deities may indeed be pleased by it, having reached their delightful rebirth due to it). It is that it leads to everyone's relief and happiness.
  

There are three "poisons" or unwholesome roots. In Mahayana Buddhism's "Flower Adornment Sutra" states that all detrimental karma created in the past is based on beginningless greed, hatred, and delusion born of body, mouth, and mind.
  
Wishing to no longer do harm but to become helpful and compassionate, one turns around. We have all done harm, and that is nothing to feel bad about. Instead, repenting of past harm, one reforms without wallowing in guilt (which would be a serious form of unskillful mental karma).  Rather than guilt, one lives anew, in the now, becoming a blessing to oneself and others.

  

In the ancient original sutras as well as the later Mahayana Repentance Verse, the distinction between what is "good" (beneficial) and what is "bad" (harmful) is straightforward: It hinges on the intention or motivation from which an action (karma) springs. "Karma" just means action, but the Buddha clarified that what gives karma its direction is intention (cetana). Deeds that are associated with greed/attachment, hatred/aversion (and fear), and/or delusion/ignorance are harmful.

  

These three "poisons" of the heart/mind -- broad categories called greed, hatred, and delusion are called the "Three Poisons" and the "Three Unwholesome Roots." They are the primary source of all suffering by their intrinsic nature. It is for this reason that the Buddha pointed them out to his hearers. It is because the three antidotes -- broad categories called simply nongreed, nonhatred, and nondelusion -- ripen in happiness that he pointed them out and encouraged seekers in that direction. 

Ancient temple complex, Indonesia (LittleMissBigFeet/flickr.com)

  
Ultimately, one does not become attached to either. But in the meantime, the good is helpful (when the real goal is liberation) in all places everywhere -- even in harmful scenarios. For example, it is only because of past good karma that a criminal succeeds in business, not because of the unwholesome business s/he is engaged in now. It is very hard to accurately label anyone "good" or "bad" because prior to full enlightenment, everyone is a mix of both. But not all of it is manifesting its results at the present time. It will.

  

So we may consider ourselves "good" but know that our motives are flawed even as others applaud us. Moreover, we may consider ourselves "bad" forgetting how much good (nonharming) we do everyday. It all stores up and comes to fruition opportunistically. And the one thing almost everyone wishes on his/her dying bed is having racked up a greater store of merit, which follows one into lives to come.

These three -- craving, aversion (including cowardice), and confusion -- create all bad karma. What makes it "bad"? The results, when experienced, are unpleasant, unwelcome, and unwished for. One may think that "Crime doesn't pay." But it does pay for a while, as one exhausts one's store of merit. When it is exhausted and one begins to experience the results of unwholesome karma, it is universally unpleasant and unwelcome.

  

Unskillful karma results in all kinds of unsatisfactoriness, unpleasantness, disappointment, distress, and suffering of all kinds. But this is not due to a strict cause-and-effect relationship. For if it were, everyone would know it and understand it. It is infinitely more complex, a net, a web, an entanglement, a thicket. Nevertheless, many seers discern general laws (axioms). Like begets like, good good and bad bad. We do unto others knowing that that is what will (eventually) come to us. The thought that it will or should come immediately to us is a delusion a wrong view, and that leads to disappointment.

  

The Buddha to come (Snap-shooter/flickr.com)

The law of karma is much more subtle, much more uneven or asymmetrical. The little good we do becomes great; the little harm is magnified. Killing, for instance, is very harmful and is not easily exhausted. It may drag us at the time of death to realms of woe, the return from which is very difficult and uncertain.
  
And even when we return to the human world or better, it may still dog us. In just the same way, a small good grows. It connects to other good and forms the basis of far greater good than it should if karma were "cause and effect." One cause will have many effects, and each of those effects will go on to become a cause.

The Three Poisons are an obstacle, a hindrance, a frustration to attaining merit (a general term for one's store of good karma). So it is something we are wise to abandon by all means. And even if we do not abandon the unwholesome, it is extremely beneficial to cultivate the good. Why else are "bad" people handsome, rich, debonair, cunning (intelligent), and so on? It is not from cultivating harm but rather by misspending it through current choices.

GREED

Greed (sensual desire, craving) is the proximate cause of many offenses. The five greedy or selfish desires are for wealth, sensual enjoyment, fame, eating, and sleeping. 

  

Greed-based desire is endless and can therefore never be satisfied. The lesser the greed we entertain, the happier and more satisfied we are. The best prescription to deal with greed is giving (letting go) for the benefit of others. 

  

HATRED
Hatred (aversion, anger) is another cause of unwholesome karma. When we lose our temper and get angry, we are unhappy while making others miserable as well. The best prescription for calm and patience is kindness and appreciative joy (or again and again reflecting on the harm that arises based on hate).

DELUSION
Delusion (wrong views, ignorance, confusion) means holding persistent beliefs at variance with reality, distortions, perversions, misunderstanding, or simply not knowing any better. The best prescription is mindfulness (not "thinking" but being clearly cognizant of the present moment). It is also very useful to hear the Dharma, investigate it, ask questions, observe, and think (or at least reflect) in an objective manner. It is very useful to avoid or abandon our prejudices, which only hinder our understanding.

 

For instance, if we don't believe in karma (the fruition of deeds long after they are performed in accordance with an impersonal law or principle that is not a judgment by the universe or a god. Instead, we usually commit offenses in line with our mistaken belief or wrong views and much later suffer the natural result. CONTINUED IN PART II

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Historic Buddhist Statues Destroyed in Maldives by Extremists. Why?

(PHOTO CREDIT: "Light of Buddha" by Loster20 for Free Digital Photos.net)

Similar to the Afghan Islamic Taliban’s destruction of the priceless Buddhist and other historic artifacts in 2001, an Islamic Extremist group has vandalized and destroyed precious Buddhist and Hindu statues in the Maldives which can never be made the same again to preserve the history. 

JAMES: This kind of destruction is derived from extremist beliefs, which are almost always rooted in fear of anything different. Any extreme, (whether liberal, conservative or religious) is dangerous because when you believe that you alone are good, and anything not like you is bad, then you're more likely to justify intolerance, destruction and death. The really sad aspect of this story is how anybody can be so consumed with fear and hatred that they feel the need to lash out in such a way.

A person that rotted with rage can not help but be miserable. Deep down inside, in their private moments of reflection, they must be suffering deeply. It's tragic that they can't see that they don't have to live this way to feel happy. Destroying an ancient statue is tragic, but statues crumble with time anyway. Yet hatred never ceases in its ability to destroy happiness, lives, families, countries and whole planets.

~I bow to the Buddha within all beings~

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Interview with an American Buddhist Soldier Serving in Afghanistan.

(Above: 1st Lt. Stephen J. Hunnewell)

Recently I was given the opportunity and honor to interview Buddhist Soldier and two-time Bronze Star Medal recipient, 1st Lt. Stephen J. Hunnewell, who is currently serving with the U.S. Army in Afghanistan. I just first want to say how wonderful it is to know that there are Buddhists in the military. It is my hope that the calming teachings of Buddhism are helping the soldier deal with the stresses of combat.

I was humbled to be able to interview such a unique and courageous individual. As a Buddhist, I find war a particularly vicious extension of suffering that causes deeps wounds of the spirit and body. Yet, I am also a realist and understand that sometimes such abhorrent measures are unfortunately necessary to protect the innocent and maintain a semblence of humanity. Otherwise, the merchants of endless suffering pour forth rivers of blood that is unabated. That is an ugly picture to paint, to be sure. However, it is necessary that we Buddhist realize that we don't live in a Utopian world. It would be nice to believe that ending war on Earth is possible but, so long as there is attachment to power, greed and hatred, it will exist.

This doesn't mean that we shouldn't do everything in our power to reduce violence, war and bloodshed. We can also pressure our leaders to ensure that we will only go to war when all other methods of settling disputes has been thoroughly exhausted. It also means that we conduct war in a way that lessens innocent casualties and utilizes non-violent methods to bring an end to hostilities. Lieutenant Hunnewell is engaged in such non-violent projects within the Afghanistan war-zone and we are thankful for his sacrifice, work and inspiration.

As a Civil Affairs Team Leader, Hunnewell is responsible for overseeing a three Soldier team whose primary objective is to advise local Afghan officials on the implementation of productive governance processes and assist them in forming meaningful connections with the local population and ensuring they are properly serving the citizens which they represent.

So, now that you know his role better; lets proceed to the interview, shall we?

1). How do you maintain your Buddhist practice while out in the field?

I make a concerted effort each day to take some personal time for reflection and meditation. I am lucky in that where I live now I have my own personal space, wood walls separate myself and other Soldiers, and I am able to meditate whenever I am at the Combat Outpost. I spent the majority of this deployment living amongst the Afghan people and when I was living with them I usually woke-up before dawn, sat outside, and centered myself.

2). There are so many great and historic Buddhist sites in Afghanistan. How do you feel about the destruction of the Bamiyan Buddhas by the Taliban in Afghanistan?

The destruction the Bamiyan Buddhas is not only a great loss to Buddhists, but to all humanity. The sites were works of art and pieces of history which we have all been robbed of. Currently, the Government of the Islamic Republic of Afghanistan (GIRoA) is assisting the Chinese government in excavating the ancient site of Meys Aynak in Logar province.

3). How has your Buddhist practice helped you reach out to the Afghan people and communicate with them on the same level?

With regards to the reintegration process and conducting negotiations and mediations my practice has helped me tremendously. A short story; I was conducting a civic negotiation with local farmers in the Pech Valley, Kunar province, which is the most violent area in eastern Afghanistan and where the majority of my accumulated 18 months of service in Afghanistan has been spent. I was accompanied by a representative from the United States Department of Agriculture (USDA). We were assisting GIRoA officials in engaging local farmers in order to educate them on diversifying their crops to produce more nutrient dense feed for themselves and their animals as well as to deny the insurgents fields to hide and stage ambushes in. The farmers were very stubborn and would not listen to the government officials or the USDA representative and I.

I continued to engage in calm negotiations and eventually the farmers were convinced that diversifying the crops was not only good for them and their animals but also in the best interest of the coalition forces (CF) and the Afghan National Security Forces (ANSF). The representative from the USDA then said to me, “Wow! You have a tremendous amount of patience with these people.”

I feel that my practice helps me to enter a situation with a beginners mind. I try to see the world from their view and not bring in preconceived notions. How would an Idaho potato farmer react to someone trying to tell them to grow blueberries? The people of the valley have grown corn for thousands of years and it had worked for them, why change? The operation, which was dubbed “Operation Crop Diversification”, resulted in over 1000 farmers in the valley diversifying their crops with the help of government subsistence and no attacks from the fields on both CF and ANSF.

Furthermore, I have engaged with insurgent leaders within days of being personally attacked by their troops and possibly themselves. A few of the incidents resulted in serious injuries and the loss of life, which harmed me as well. But I would continue to engage them in civil discourse in order to give hope to the reintegration process. Many times groups and individuals have been fighting due to a feeling of being wronged and many times they only want to have their grievances heard...

(...to be continued tomorrow).

~Peace to all beings~

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Hidden Buddhas: A Book Review.

Sacred Buddha statues imbued with ancient powers are disappearing. From the minute you open this book your are pulled into a page turning mystery with nothing less than the fate of humanity, Buddhism and the world at stake. What unfolds is a novel that crosses the path of many people who seemingly have nothing in common, or do they?

The energy of the book hurls you forward and deeper into a world balanced between spirituality and total chaos but page by page that balance teeters toward the unimaginable. The author does a wonderful job conveying Japanese culture, especially as seen through the eyes of the Shingon Buddhism. It's heavy on the esoteric, which might be a bit cumbersome for some Zennists but irregardless of sect orientation, it is still a good read.

I'd give it an 7.5 out of 10. If anyone wants the book, I'd be happy to send it out to you. I'll send it to the first person who asks in the comment section. Unfortunately though I can only ship inside the U.S., Canada or Mexico.

~Peace to all beings~

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The Extraterrestrial Sangha.

The question if often asked, "If rebirth is true then why does the population of the Earth increase?"

In the Pali canon it is said that there has been 28 Buddhas other than Siddhartha Gautama who is the Buddha for this age on Earth. This means that there must be other worlds out there and other beings that benefit from a Buddha (I can't and won't speak for others but this is my belief). These worlds help explain where all the beings that continue to increase the population on Earth come from. Another answer to the population increase is that some animals and insects are being reborn here as human beings. It has been estimated by science that insects outnumber humans by 200 billion!!

The Buddha Gautama once held up a glass of water and said that there were thousands upon thousands of life forms within, which was proven with the invention of the microscope. So if microscopic organisms can exist in a small drop of water then is it so difficult to imagine other worlds populated with other sentient beings? In other words, our world is but one of those tiny organisms in that glass of water (universe). So I was meditating and thinking about this all today and I am reconsidering my belief that the six realms are purely states of being in this world and that bodhisattvas are not real.

I still don't know but I'm not absolutely denying the possibility as I had before. I guess right now I'm agnostic about it all. As of right now though I still find it more beneficial to see the effects of the six realms in the present moment and to live in a way that best avoids those effects. Now, like I said I've come to a place where I'm not denying that they are also places but seeing it that way right now isn't as helpful for me as seeing it the other way. Perhaps that will change though as my practice deepens over the years but it may not either. I guess I'm just saying here that I'm not ruling anything out.

However, I still feel that it is more important to take care of the present moment right here and now than spend hours upon hours trying to understand the metaphysical. Though meditating upon the metaphysical can have its benefits. My concern is upon the present moment and making sure that my actions/thoughts, etc comport with the Eight-Fold Path. I find it more helpful to be skillful and to do my best to follow the Eight-Fold Path out of understanding of how my actions/thoughts, etc. effect others (and myself) than out of fear.

I have found personally that doing something out of fear doesn't stand the test of time. I begin to resent things when I do them out of fear but not so if I understand why an action/thought, etc. is less skillful and harmful to others. Avoiding certain actions out of compassion creates better results for me than from doing it out of fear or doing it because everyone says so. I have discovered that doing something to "fit in" or because everyone says so doesn't work either because I feel like I'm just faking it and going through the motions. When this is my motivation I eventually get tired of playing the game and give up.

~Peace to all beings~

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My Meditation "Rituals"

I thought I'd write a bit about how I start and end my meditation sessions. I will also speak of a new adaptation to the taking refuge vows at the end of the sitting.

(Most of my "rituals" come from Thich Nhat Hanh's recommendations) First, I breath in and out deeply three times in front of my altar taking in the moment and preparing myself to enter meditation. Then I say the following gatha before sounding the bell three times:

Body speech and mind in perfect oneness, I send my heart along with the sound of this bell. May the hearers awaken from their forgetfulness- and transcend the path of anxiety and sorrow.

Then I breath deeply as I ring the bell threes times and bowing after each sounding. During the bowing and ringing of the bell I saying the follow while breathing deeply yet naturally:

I listen, I listen. This wonderful sound brings me back to my true home.

At this point I light a tea light candle as say:

Respectful of countless Buddhas I light this candle--brightening the face of the Earth.
I then bow.

Next, I light the incense saying:

In gratitude I offer this incense to all Buddhas and Bodhisattvas throughout space and time. May it be fragrant as Earth herself. Reflecting our careful efforts, our whole-hearted mindfulness and the fruit of understanding--slowly ripening. May all beings be companions of Buddhas and Bodhisattvas. May we awaken from forgetfulness and realize our true home.

I then sound the bell and bow to the Buddha within us all.

Finally I bow to my cushion and settle in for meditation.

Upon finishing my session I ring the bell three times, again reciting the gatha (I listen, I listen. This wonderful sound brings me back to my true home). Then I get up slowly and take refuge in the three jewels. I use to just simply say: I take refuge in the Buddha, Dharma and Sangha but I have since added a few words to make it sink it more.

Now I say:

Aware of the Buddha within I take refuge in the Buddha. Aware of the 4 Noble Truths and the Eight-Fold Path I take refuge in the Dharma and aware of interconnectivity of all things I take refuge in the Sangha. And of course I bow between each refuge.

And that's my usual session.

Today I am headed over to my parent's house to teach some basics of meditation to my father. I'm excited but I'm also nervous--I've never taught anyone before. I do have a natural teaching talent, however, in other areas so I'm sure it will go just fine. We will be going slowly anyway so it should be fun. It's a lovely way to bond with my friend and father. :)

Enjoy your breathing!!

PHOTO: Image representing the Three Jewels of Buddhism--found HERE.

~Peace to all beings~

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