Mental Projections/Mind Aspect

We have to undersatnd that the Buddhisms like Jodo Shu, Jodo Shin Shu, and Nichinrin come out of Tendai, thusly, a Mahayana branch of Buddhism.
The Mahāyāna tradition holds that pursuing only the release from suffering and attainment of Nirvāṇa is too narrow an aspiration, because it lacks the motivation of actively resolving to liberate all other sentient beings from Saṃsāra. One who engages in this path is called a bodhisattva. Bodhisattvas could reach nirvana, but they believed it was more important to help others on their path of finding nirvana rather than committing fully to nirvana themselves.
The defining characteristic of a bodhisattva is bodhicitta, the intention to achieve omniscient Buddhahood (Trikaya) as fast as possible, so that one may benefit infinite sentient beings. Sometimes the term bodhisattva is used more restrictively to refer to those sentient beings on the grounds. As Ananda Coomaraswamy notes, “The most essential part of the Mahayana is its emphasis on the Bodhisattva ideal, which replaces that of the arhat, or ranks before it.”[40] According to Mahāyāna teachings, being a high-level bodhisattva involves possessing a mind of great compassion and transcendent wisdom (Skt. prajñā) to realize the reality of inherent emptiness and dependent origination. Mahāyāna teaches that the practitioner will finally realize the attainment of Buddhahood.
Mahāyāna Buddhism includes a rich cosmology, with various Buddhas and bodhisattvas residing in different worlds and buddha-realms. The concept of the three bodies (trikāya) supports these constructions, making the Buddha himself a transcendental figure. Dr. Guang Xing describes the Mahāyāna Buddha as “an omnipotent divinity endowed with numerous supernatural attributes and qualities …[He] is described almost as an omnipotent and almighty godhead.”[43]
Under various conditions, the realms Buddha presides over could be attained by devotees after their death so, when reborn, they could strive towards buddhahood in the best possible conditions. Depending on the sect, liberation into a buddha-realm can be obtained by faith, visualization, or sometimes even by the repetition of Buddha’s name. These practices are common in Pure Land Buddhism.
There are many Buddha’s and Bodhisattva in the Sutras.
First the Mahayan uses Upaya, expedient means to teach the Dharma. The three aspect of the Buddha in Mahayana,
1. Dhramakaya: Body of Truth
2. Nirvanakaya: The body of the Enlightened. Sukyamuni Buddha and others. Thw truly “Enlightened.”
3. Sambhogakaya: Amida,kwan Yin (Kannon), Maitreya, etc.
The Sambhogakaya is a “subtle body of limitless form”.[1] Both “celestial” Buddhas such as Bhaisajyaguru and Amitābha, as well as advanced bodhisattvas such as Avalokitesvara and Manjusri can appear in an “enjoyment-body.”[citation needed] A Buddha can appear in an “enjoyment-body” to teach bodhisattvas through visionary experiences.
Those Buddhas and Bodhisattvas manifest themselves in their specific pure lands. These worlds are created for the benefits of others. In those lands it is easy to hear and practice the Dharma. A person can be reborn in such a pure land by “the transfer of some of the huge stock of ‘merit’ of a Land’s presiding Buddha, stimulated by devout prayer.
One of the places where the Sambhogakāya body appears is the extra-cosmic realm or pure land called Akaniṣṭha. This is one of the highest realms of the Śuddhāvāsa devas.
Absolutely seen, only the Dharmakaya is real; Sambhogakaya and Nirmanakaya are “provisional ways of talking about and apprehending it”.
Here is how to understand Bodhisattva:
1: We are all Bodhisattva, meaning we all have the potential for enlightenment.
2: The Cosmic bodies or expedient Buddhas representing ideals, Such as Amida=The representation of Wisdom and Compassion. Maitereya Buddha, the Future Buddha, in essence not the second coming of Buddha, but the future potential of Buddha in all of us.
Each Sambhogakaya Buddha is is the mind aspect of our own Buddha Mind. The Bodhisattva are just mental projections of the Buddha mind. They are the content of and projection of the Buddha ideal.
The bodhisattva to be reborn and to become enlightened, thus succeeding as Gautama Buddha in the future.
Some statements are foreign and much of Mahyana Buddhism has Cosmic and Transcendental ideologies. The statements can be confusing, like Mind Only school of Buddhism. It is not Mind Only, the Sutra teaches the focus of the elements of Buddha Mind entirely.
The Laṅkāvatāra Sūtra draws upon the concepts and doctrines of Yogācāra and Tathāgatagarbha. The most important doctrine issuing from the Laṅkāvatāra Sūtra is that of the primacy of consciousness (Skt. vijñāna) and the teaching of consciousness as the only reality. In the sūtra, the Buddha asserts that all the objects of the world, and the names and forms of experience, are merely manifestations of the mind:

About Tino Rozzo

Politician-Philosopher. Has several Cookbooks published. Politician, ran for office many times since 2000. Leader American Labor Party and Living Universal Basic Income. Phd in Philosophy Buddhist Studies.
This entry was posted in Buddhism, Jodo Shin Shu, Jodo Shinshu, Mahayana, Religion, Uncategorized. Bookmark the permalink.

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