Upaya: Expedientmeans

(Upaya ) is a term in Mahayana Buddhism which is derived from the root upa√i and refers to a means that goes or brings one up to some goal, often the goal of Buddhist Enlightenment (Nirvana.) The term is often used with kaushalya (“cleverness”); upaya-kaushalya means roughly “skill in means”. Upaya-kaushalya is a concept which emphasizes that practitioners may use their own specific methods or techniques that fit the situation in order to obtain birth in the Pure Land. The implication is that even if a technique, view, etc., is not ultimately “true” in the highest sense, it may still be an expedient practice to perform or view to hold; i.e., it may bring the practitioner closer to true realization anyway. Many stories and Sutras of the Mahayana are metaphysical, not ontological like the Theravada school. But there are terms we must understand.
Birthlessness and Deathlessness. This does not take place after a physical birth and death, but after the attainment of Pure Land (Nirvana.)
You will meet Amida at the time of your death. Since Pure Land is not a physical death or afterlife heaven, it is equated with the end of the samsara cycle and into Buddhahood.
The Buddha lives in the void: A Buddha doe not live in a void as in a vacuum, he or she, has negated all negative karma, and has blossomed into Buddhahood.
Emptiness: Not the emptiness similar to water, but fullness of possibility. Also realizing all things are transient and temporary in the Universe. Nothng has substance nor lasts forever.
Here is a Zen Parable:
One asked: “What is the realm of the Three Eyes?” The master said: “I enter with you the realm of utter purity, wear the robe of purity and expound the Dharmakaya Buddha. Or we enter the realm of non-differentiation and expound the Sambhogakaya Buddha. Or again, we enter the realm of deliverance, wear the robe of radiance and speak of the Nirmanakaya Buddha. The realms of the Three Eyes depend on change. To explain it from the point of the Sutras and Treatises, the Dharmakaya is the fundamental. The Sambhogakaya and the Nirmanakaya are the functions. But as I see it, the Dharmakaya cannot expound (or comprehend) the Dharma. Thus an old master said: “The (Buddha’s) bodies are set up with reference to meaning; The (Buddha’s) realms are differentiated with reference to the bodies.” The nature of the bodies and of the realms is clear; they are the temple of the Dharma, and so are only relative. “Yellow leaves in the empty fist to entice unweaned children.” Spikes of water-chestnuts — what juice are you looking for in those dry bones? There is no Dharma outside the heart [i.e., mind], nor anything to find inside.
This is a profound statement on The essence of Nirvana. So, when we say you will be reborn in a Lotus and stay there for so many kiotis till Amida is ready to enlighten you, that is not going to happen. The is no Pure Land place. Where is the Pure Land? It is a Dharma realm.
As D T Suzuki would say, All Buddha’s, Bodhisattvas, and dharma realms are aspects of the Buddha Mind.
Namo Amida Butsu is an empty practice. How ever it is a reminder practice. When true nembutsu takes. It take place with diamond like Shinjin. True entrusting, true grasping never to be abandoned. When the Buddha Nature become so, shinjin becomes the no doubt mind that illumines your Buddha mind, and awakens you to The world as it is, just

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About tinorozzo

Polical and Religious Philosopher
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