Tag Archives: bodhi-mind

Bodhisattva Mañjuśrī

The Most Noble Bodhisattva Mañjuśrī forthwith arose from his seat in the sacred assembly, bowed and then prostrated himself at the feet of the Tathagata and then circumambulated about him three times to the right. He then knelt down and with hands clasped in a manner depicting sublime devotion, invoked the Blessed One. read more

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Highlights from the Mahāparinirvāṇasūtra

Reflecting back upon the introductory blog from this series, along with the analysis of the Self from contemporary scholars like Dr. Tony Page and Dr. Chris Jones, the other salient construct revolved around Shimoda Masahiro’s hypothesis that the early stupa-based communities discovered the “hidden Buddha Nature” best in context of a sutra-based formulation. This construct indicated that the primary catalyst for such a shift was sparked by the early dharmakathika, or (Dharma masters). At the time of writing this I stated, “During our exegesis of the Mahāparinirvāṇasūtra hopefully some pertinent passages will affirm [these] assertions.” The forthcoming “highlights” of the series will indicate the nature of this shift and the “spirit-behind” such a noble direction. read more

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IV. Spirit-Breathing

  1. Practicing the technique of the turn-about with a devoted-spirit will assure positive results. However, if one practices with the desire to achieve a certain goal, then success will surely be eluded.
  2. The general causes of failure in the Recollective Resolve are laziness and distractedness. There is a remedy: redirecting control of the breath.
  3. The Bodhi-mind needs to direct the breathing. When the Garbha-child stirs, there develops proper-breathing. In such fashion the Qi is united with the Mind.
  4. Individual thoughts are random excesses of the Body Consciousness. Thus this randomness of activity triggers inhalation and exhalation. Both thought and breath respond to each other like sound and echo. Hence, in a single day countless breaths gives way to incessant patterns of thought. In time, the clarity of the spirit is depleted leading to its expiration.
  5. It’s impossible to dam-up the incessant flow of thoughts; it would be like cutting-off breathing itself. Thus in order to address ceaseless distractedness of mind, one needs to apply the proper prescription of uniting the breath and mind in the Bodhi-child.
  6. This prescription makes use of two essential lights: the Light of Yang and the Translucent Light of Yin. The Light of Yang means the exuberance of the Qi-energies, like emanating from the golden-furnace of the Sun. The Translucent Light of Yin means the inner-luminosity, like arising from the luminous surface of the Moon. Both the Light of the Yang and the Translucent Light of Yin share the same spiritual-core of the One Mind and Absolute.
  7. When meditating one lowers one’s gaze to the dantian-point of the Garbha-child. In doing so one abdicates the former-control of the Body-Consciousness. This is the beginning of the Spirit-Breathing, or inner-listening to the heart-beat of the Child of Light.
  8. This is akin to exchanging mundane-breathing for the inner-circulation of the Qi-energies which are now emanating from the heart of the Bodhi-child. If the transition occurs unheeded, then one no longer hears the sound of respiration. One simply turns-about the breathing and hearing and listens for the silent-flow of a softer breath of a much subtler and supple-Mind. This empowers “True-Breathing”, one that penetrates to the ultimate truths of Spiritual-Awareness. This translates as the Garbha-child now doing the breathing through you.
  9. Over time, even the subtleness of this movement of the Primordial Spirit begins to subside as the True-Breathing penetrates the unimaginable depths of the Unborn Mind.
  10. When the unnoticeable-movement of this subtle Qi-flow as directed from within the womb of the Garbha-child is initiated, all flows as Such in the heart of the Imageless-Spirit.
  11. Movement in this context is often misunderstood. Both the Bodhi-mind and breath are now inextricably linked. It’s like imageless-strings pulling each other to effect quietude of Mind and spirit.
  12. The ancient sages have a wonderfully apt analogy of this interconnection: the mother hen is able to hatch her eggs because she is always listening attentively and inwardly to the chick’s development. Although she is apparently only warming the outer-shell, her intense-focusing also generates an inner-heat—a circulation of Qi that incubates the embryos.
  13. Therefore the mother hen, although momentarily leaving the eggs from time to time, always does so with an attitude of listening with a bent-ear. This is synonymous with the inner-concentration never being interrupted within the Primordial Spirit.
  14. The full “spiritual-hatching” within the mind of the alert adept means death for the carnal-mind, but a Supreme-Awakening for one within the Undivided Mind of the Unborn.
  15. The Blessed Ones state: “When your mind and heart are centered in one-pointedness of spirit, then nothing is impossible for you.”
  16. When mind becomes restless and unhinged, simply Recollect Spirit-Breathing. Allow the gentle Bodhi-breath of the Suchchild to fill all your nights and days with the infinite inner-solitude of Spirit.
  17. Remember, the unattended mind drifts off into laziness and mental stupor—even into oblivion; if one still hears their own respiration during dhyana it means that the breath is of the coarse-mind—leading to drowsiness; thus, remaining attentive in the Light of Spirit’s inner-resourcefulness (the soft-breathing of the Bodhi-child) will assure proper-absorption in meditation.

The Bodhi-mind needs to direct the breathing. When the Garbha-child stirs, there develops proper-breathing. In such fashion the Qi is united with the Mind: something quite remarkable is beginning to stir-within. This is no ordinary occurrence. The seed of the Bodhi-mind is awakening and it is re-directing all the Qi-fields within you, re-directing the dynamics of your own respiration. It is the very root-source of Primordial-Breathing. read more

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Absolute Faith

Enter into IT with full accord,
In this fashion, the twin Iron Mountains will not hem you in.
Simply saying, “Not-Two”, all things are resolved in the Unborn.
Everything is now perfectly accommodated. read more

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Take the Blue pill…or the Red pill

6. The Inconceivable Liberation, cont’d

Then, the Licchavi Vimalakirti said to the crown prince, Manjusri, “Manjusri, you have already been in innumerable hundreds of thousands of buddha-fields throughout the universes of the ten directions. In which buddha-field did you see the best lionthrones with the finest qualities?” Manjusri replied, “Noble sir, if one crosses the buddha-fields to the east, which are more numerous than all the grains of sand of thirty-two Ganges rivers, one will discover a universe called Merudhvaja. There dwells a Tathagata called Merupradiparaja. His body measures eighty-four hundred thousand leagues in height, and the height of his throne is sixty-eight hundred thousand leagues. The bodhisattvas there are forty-two hundred thousand leagues tall and their own thrones are thirty-four hundred thousand leagues high. Noble sir, the finest and most superb thrones exist in that universe Merudhvaja, which is the buddha-field of the Tathagata Merupradiparaja.” At that moment, the Licchavi Vimalakirti, having focused himself in concentration, performed a miraculous feat such that the Lord Tathagata Merupradiparaja, in the universe Merudhvaja, sent to this universe thirty-two hundred thousand thrones. These thrones were so tall, spacious, and beautiful that the bodhisattvas, great disciples, Sakras, Brahmas, Lokapalas, and other gods had never before seen the like. The thrones descended from the sky and came to rest in the house of the Licchavi Vimalakirti. The thirty-two hundred thousand thrones arranged themselves without crowding and the house seemed to enlarge itself accordingly. The great city of Vaisali did not become obscured; neither did the land of Jambudvipa, nor the world of four continents. Everything else appeared just as it was before.
Then, the Licchavi Vimalakirti said to the young prince Manjusri, “Manjusri, let the bodhisattvas be seated on these thrones, having transformed their bodies to a suitable size!” Then, those bodhisattvas who had attained the superknowledges transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But the beginner bodhisattvas were not able to transform themselves to sit upon the thrones. Then, the Licchavi Vimalakirti taught these beginner bodhisattvas a teaching that enabled them to attain the five superknowledges, and, having attained them, they transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But still the great disciples were not able to seat themselves upon the thrones. The Licchavi Vimalakirti said to the venerable Sariputra, “Reverend Sariputra, take your seat upon a throne.” He replied, “Good sir, the thrones are too big and too high, and I cannot sit upon them.” Vimalakirti said, “Reverend Sariputra, bow down to the Tathagata Merupradiparaja, and you will be able to take your seat.” Then, the great disciples bowed down to the Tathagata Merupradiparaja and they were seated upon the thrones. Then, the venerable Sariputra said to the Licchavi Vimalakirti, “Noble sir, it is astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of Vaisali, the villages, cities, kingdoms, capitals of Jambudvipa, the other three continents, the abodes of the gods, the nagas, the yaksas, the gandharvas, the asuras, the garudas, the kimnaras, and the mahoragas – that all of these should appear without any obstacle, just as they were before!”
The Licchavi Vimalakirti replied, “Reverend Sariputra, for the Tathagatas and the bodhisattvas, there is a liberation called ‘Inconceivable.’ The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru. And the deities of the assembly of the four Maharajas and of the Trayastrimsa heavens do not even know where they are. Only those beings who are destined to be disciplined by miracles see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Sariputra, is an entrance to the domain of the inconceivable liberation of the bodhisattvas. “Furthermore, reverend Sariputra, the bodhisattva who lives in the inconceivable liberation can pour into a single pore of his skin all the waters of the four great oceans, without injuring the water-animals such as fish, tortoises, crocodiles, frogs, and other creatures, and without the nagas, yaksas, gandharvas, and asuras even being aware of where they are. And the whole operation is visible without any injury or disturbance to any of those living beings. “Such a bodhisattva can pick up with his right hand this billion-world-galactic universe as if it were a potter’s wheel and, spinning it round, throw it beyond universes as numerous as the sands of the Ganges, without the living beings therein knowing their motion or its origin, and he can catch it and put it back in its place, without the living beings suspecting their coming and going; and yet the whole operation is visible.
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