Gaia: .

Scooby sings to Eden: Bodhi snacks

http://Steven-Caylor.gaia.com — Tue, 16 Dec 2008 17:05:30 GMT

{for one reason or 'nother the post got all scrambled}
[it seems that the paper is too long for the pod post, so it needs be split, while remaining one]
[The final's final form]

Trikaya:

An analytical view of Buddha:

The Tathagata of Here & Now

By: Steven Caylor

Many perplexing issues find themselves home in Buddhist thought. Among the most intriguing to me, and the one I hope to address in this paper, is the confusion surrounding Buddha and non-abiding Nirvana. I’ll investigate this through the lens of the three body system, the five wisdoms, the Jataka Tales of Arya Sura and the tenfold Bodhisattva path.

Intro

The title of chapter five from Buddhahood Embodied seems a reasonable place to start, for it presents the perplexation and gives us a launching pad, so to speak, from which this expedition into the vastness of existence can proceed. It goes: “Enlightenment’s Paradox: Non-dual Awareness of Unconditioned (Svabhavikakaya) Embodied in Conditioned Activity for Beings” (Makransky, 85). The problem seems to be that conceptualizations of Buddha as totally liberated from the cyclic nature of samsara conflict with conceptualizations of Buddha as operative in samsara for the sake of beings. The problem may be, though, that a dualistic perspective of existence renders one unable to comprehend true, ultimate liberty period, regardless of whether it occurs on Earth, in some heaven, moksha, or anywhere else for that matter; let alone if all are present here and now. So the problem really is: how can a being with unified awareness express, or be expressed, with or without language, such that those viewing the cosmos through double vision can find understanding, motivation, and inspiration. Given the rather dualistic nature of the medium of language, a complete description of the human state should probably contain both logical analysis and experiential evidence. The tradition supplies both in one of the most popular formulations attempting to reconcile Buddha’s liberation from, and subsequent activity in, the world of conditioned existence with the trikaya or three body system. In it Buddha is seen to manifest as the set of distinguishable, but not necessarily distinct, kayas or ‘bodies’ known as the “body of magical transformation” or Nirmanakaya, the “body of communal enjoyment” or Sambhogakaya, and the “reality body” or Dharmakaya (Griffiths, 81-82). These alone though might not be sufficient to dispel the clouds of confusion. The question remains as to what exactly constitutes and distinguishes those bodies. In order to investigate this more deeply, I’ll invoke the five wisdoms or awarenesses, namely: the awareness of “accomplishing activity,” the “investigative awareness,” the “awareness of sameness,” the “mirror-like awareness,” and the direct awareness of tathata, or “the non-conceptualizing awareness.” I’ll look at connections between the three bodies and the five wisdoms in hopes of more clearly defining them. In addition, I’ll look at the Jataka Tales in relation to the analytical perspectives of Buddha, and the Bodhisattva path in relation to the experiential.

Trikaya- The Three Bodies of Buddha

Nirmanakaya and Sambhogakaya: analytical perspectives

Nirmanakaya: A trip to the pool

Stepping into the waters of the trikaya it seems reasonable to start with the shallow end, which could be said to correlate with the Nirmanakaya, for it is more easily comprehended being “the emanation body or physical embodiment of Buddha” (ORDB). So, the body that roamed India some 2500 years ago that originally (at least) was known as Gautama Sakyamuni is seen by the tradition to represent the primary manifestation (at that time) of Buddha’s Nirmanakaya. That body acted as a means by which those circling even the most basal realms of existence could (and can) encounter Dharma. The Nirmanakaya is the means by which animals, hell dwellers, hungry ghosts, and humans bound tightly by the noose like ropes of aggregated karmic retributions meet Buddha and are directed towards virtuous practice. Neither this conception nor the etymology of the term Nirmanakaya suggest a mode of perception, not limiting it to the physical body in the flesh and blood sense, for the “emanations” of Buddha “can appear as whatever is most salvifically beneficial in a particular case” (Griffiths, 91).

The Jataka Tales of Arya Sura may be seen almost as a repository of Nirmana manifestations. In Once the Buddha was a Monkey we’re presented with stories of Bodhisattva heroes diligently illuminating paths to victory. In many the Bodhisattva is encountered in human form, but stories like ‘The Hare,’ ‘The Lord of the Fish,’ ‘The Young Quail,’ ‘The King of the Geese’ and others weave tapestries depicting non-human manifestations of the wheel turner. For instance, in ‘The Antelope’ we meet the Nirmanakaya manifest in a non-human form, and are introduced to the first of the five wisdoms: “accomplishing activity” which has been identified with the Nirmanakaya (Kalupahana, 99). We find a radiant deer “of surpassing beauty, like a moving mass of jewels” living resplendently in an Edenic jungle free of hunters, or cares or woes of any kind. So dedicated to the welfare of others was he that upon hearing the desperate pleas of a man trapped in the throes of a swift flowing river, he immediately went about rescuing him “without a thought about the danger to his own life.” Even after the man ignores the deer’s only request, betraying him for greed of gold and flesh, the Bodhisattva again offers himself as payment for the man’s ill deeds. He requests that the king pay the man with the money he sought instead of the arrow notched and drawn, ready for the kill, saying “I bow my head and await your command.” And “this mercy towards the man who had wronged him, this genuine desire that he should have some reward, filled the king with amazement and won him over.” In fact the king’s so pleased that he announces “I grant him [the man] the wealth he desired, and I grant you [the deer] free passage throughout this realm.” Yet again the Bodhisattva shows his compassion by giving up his newly regained freedom and offering the king “what I can do for you, so that your coming here may be of some profit to you.” The king requests that the deer Bodhisattva return to the palace and teach the Law, and it is done (Sura, 178-185). “The Antelope” Bodhisattva displays the first wisdom superbly by “spontaneously carr[ying] out all that has to be done for the welfare of beings” (ORDB) four times in two instances in Arya Sura’s story. The first set is his unhesitant action at hearing the man’s cries and his resolute resiliency in keeping the strong waters at bay even under the weight of his passenger. The second set is his repeated rescue of the man’s life (this time from the king’s arrow) and his immediate willingness to join the king and his retinue at the king’s palace, where he fulfilled the dream of the king’s consort and “explained the Law in language whose words were clear, pleasant and well chosen” (Sura, 183-184). So we see, despite his original desire to remain living undisturbed in the jungle, the Bodhisattva successfully ‘accomplishes activity’ that was “most salvifically beneficial in [each] particular case” or instance of need that arose.

Beyond the human body of a flesh and blood Buddha, and the human and non-human Bodhisattvas, there is still space for Nirmana activities, for they can “occur whenever and wherever there are living beings to benefit from them” (Griffiths, 107). So, even in seclusion, with the wilderness as one’s only company, manifestations of the Nirmanakaya can be encountered if it can be of benefit. Here we begin to reach the downward slope into the deeper reaches of the trikaya pool, and in lieu of a doctrinal example, I offer a hypothetical anecdote that may illustrate the point. Let’s say that: if one was to be standing on the bank of a stream or lake, basking reverentially in the setting sun, and a gentle breeze was to rise and caress the viewer. And if one was to embrace the breeze without cognitive dissection, resulting in even a momentary experience of utter peace and clarity of mind, in a sense of unitive cosmic singularity revealing the true nature of the experience (and the one who experiences), then the breeze could be seen as a manifestation of the Nirmanakaya. In fact anything that arouses such an awakening could be seen so according to the above definitions.

Now that we’ve reached the proverbial middle ground in the waters of the trikaya, let’s have some fun, shall we?

Sambhogakaya: The waterslide heights

If Buddha is a public pool, then the Sambhogakaya might be the waterslide that plunges participants into the shallower parts of the deep end being “a more subtle mode of embodiment than the emanation body” that “communicate[s] the Dharma to select audiences of Bodhisattvas and gods,” and “in later tantric Buddhism… is considered to be the speech vector of a Buddha’s activities” (ORDB). Griffiths, in his exposition on Buddha-fields, which are the ‘pure realms’ where the Sambhogakaya is said to be active by doctrinal texts and their digests, paints a slightly different picture, saying “their experience is dependent upon the mental flexibility of those practitioners of the path who are capable of manifesting them at will strongly suggest[ing] that they are mental projections… mental images designed to have desired salvific effects upon the minds of those who experience them.” Now speech may be said to be a “mental image” as much as any experience, but I think what Griffiths is pointing to in this passage is that the Sambhogakaya’s activities, like those of the Nirmanakaya, can “occur whenever and wherever there are living beings to benefit from them.” That is, presumably, “whenever and wherever… those practitioners… who [through meditative quiescence] are capable of manifesting them at will… can benefit from them” (Griffiths, 91; 130-131).

Fewer of the stories in Once the Buddha Was a Monkey might be said to depict the Sambhogakaya. This may be due to the fact that most show the Bodhisattva discoursing with beings yet unable to experience Dharma through the perspective implied by the term Sambhoga which Griffiths translates as “communal enjoyment.” One story that I feel does depict the Sambhogakaya and displays well the next two wisdoms, namely: the “investigative awareness” and the “awareness of sameness,” is ‘Sutasoma.’ Sutasoma’s story incorporates themes not present in many of the other Jatakatales about renunciant ascetics shunning social misconduct. One that is ingrained in others, but not necessarily made explicit, is the Bodhisattva’s “love of wisdom.” One that is quite foreign to all the rest as far as I can tell (and one that points as a glow in the dark arrow to the Sambhogakaya) is the Bodhisattva “pass[ing] his time in pleasure” as he and “his ladies, just like… in paradise” were enjoying a walk through a local park. Just as they were preparing to listen to “a certain Brahmin who had some wise words to recite,” their joviality was abated by the approach of “the cannibal Kalmasapada.” Now, Kalmasapada was “a king in his own right but… unfortunate[ly]… had tasted human flesh and decided… he liked its flavor.” After terrorizing his home lands, being imprisoned, and bartering with “goblins, who delight in offerings of human flesh and blood” for his freedom, Kalmasapada proceeded to expand his pillage radius, and went about collecting his payment for the goblins; “a hundred royal princes.” The nearing of such a character would no doubt widen the eyes of, and set scurrying even the toughest superficial peacefulness, but the Bodhisattva, determined to “completely eradicate [Kalmasapada’s] evil habit without any effort, agitation, or violence,” went out to meet him unarmed and without back-up, saying “Hey there!... Come back here. Why are you so intent on slaughtering those people?” Though likely not accustomed to that response, but consumed by “a frenzy of pride” Kalmasapada not so cordially invited the Bodhisattva to dinner, and steals his body away to “the place… littered with the corpses of men… [with] the ground… horribly spattered with blood.” Again, one might expect one trapped in such a place, on display like the thanksgiving turkey awaiting the oven, to shed tears of desperation, but only after “thinking of how unhappy [the Brahmin] must be” for he “came a long way to offer those wise verses and was filled with expectation,” do the prince’s eyes show “tears welled up.” Upon this, a conversation begins between Kalmasapada and the Bodhisattva that alludes to the tantric definition of the Sambhogakaya. That is, they discussed the value of not “deviat[ing] from [one’s] word,” which the Bodhisattva takes to be “the source of contentment, renown, and happiness.” It worked out that, since Kalmasapada “already [had] a full complement of… princes… with [which to] sacrifice to the demons as promised” (possibly ‘content’ having kept his word) he decided, rather arrogantly, to test the Bodhisattva’s honesty by allowing him to return to hear the brahmin’s ‘wise verses’ and seeing if he then would come back to the sacrifice, as per the prince’s promise.

As the Bodhisattva reaches the “palace… [and] send[s] for the Brahmin” the Dharma party begins. So pleased with “the Brahmin[‘s]… kind words” is the prince that he “reckon[s] each verse as worth a thousand gold pieces… [and] reward[s] him with the riches he longed for.” Rather taken a-back by the seemingly lavish expenditure, the king somewhat rebukes his son, saying “wealth is the chief means to success, and an effective one since it is quite impossible to live as one likes without it.” The prince swiftly replies with “when something you hear calms your mind, reaffirms your yearning for salvation, enlarges your wisdom so that the gloom of ignorance vanishes, surely you would pay for it with your own flesh and blood if need be? Sacred knowledge is a lamp that scatters the darkness of delusion. It is the best kind of wealth, beyond the reach of theft or anything else,” again taking us back to the Sambhogakaya as he continues, saying “the riches contained in sacred knowledge are also the principle ingredient of that eloquence which in good company has the charm of a gift and in learned assemblies gives pleasure.” Then, provoking an image of the Bodhisattva path where one “put[s] to use the riches… and… take[s] heed of them pursu[ing]… a path free from begetting sins,” and placating the king, he embarks on his return trip to Kalmasapada’s lair. Reaching there he learns that the fire is not quite ready for cooking when Kalmasapada says “this pyre is too smoky, and flesh tastes good only when cooked on a smokeless fire” (I guess he hadn’t ever experienced the smoky deliciousness of a mesquite pit:). Apparently not wanting to waist the mean time though, he says “so let us hear these wise sayings of yours.” After a bit of reverse psychology, ramping up Kalmasapada’s anticipation, he gladly does so. And in the process, “although Kalmasapada had had some very harsh things said to him, his savage nature was overcome by the Bodhisattva’s friendliness.” As they bantered, “tears of gladness filled Kalmasapada’s eyes” and he said “now that I have seen my loathsome conduct reflected in the mirror of the Law, perhaps I may have felt a stirring of the conscience and be eager for the Law… Speak, my master!” “And the Bodhisattva spoke.” Transformed by the experience, Kalmasapada says “those princes I seized for my sacrifice are languishing in captivity… Come, let us free them together!”

So we see, inter-assured of the mind by a firmly established awareness of “accomplishing activity” the Bodhisattva ‘investigates’ the possibility of assisting many by assisting Kalmasapada, recognizing “the uniqueness of” the paths each were treading. The major ‘uniqueness’ between the two seems to be the Bodhisattva’s ability to proceed with peaceful compassion via the “awareness of sameness,” looking beyond the differences between himself and the mislead cannibal king; for they both resonated with the same energy, and both were treading paths. He does so in spitting image too, for it seems that the Bodhisattva’s description of the path he walks was as if to say ‘I must now go test Kalmasapada, for his mind is confused. “This sacred wisdom has come to me as a gift. How can I not treat it with honor when it is in my power to do so?”’ And it seems that Kalmasapada was too truly a Bodhisattva, for upon hearing the Law he was filled with ‘tears of gladness’ (Sura, 221-236)(ORDB).

We need remember Griffiths’ masterfully scholastic description of the Sambhogakaya’s non-bodily activities, for not to do so would be to neglect the mystery in favor of the easily understood. It seems best to now bring in the ten stage Bodhisattva path starting with the first stage or ‘ground,’ being that of ‘Great Joy,’ where “the Bodhisattvas practice all virtues, but especially generosity” (Avatamasaka Sutra, ?). In The Jewel Ornament of Liberation, Gampopa refers to this stage as “the path of insight.” This seems to imply that walking the first ground involves a kind of spiritual introspection, where personal weaknesses are identified and begin their transformation, strengths are strengthened, and a meditative quiescence is sought. With practice comes understanding and further abilities, and as one leads to two, ‘Great Joy’ leads to ‘Stainless[ness]’ as one moves along the path. By Gampopa’s analysis, walking the second stage, where the “emphasized virtue is moral discipline,” is to walk “the path of meditation.” It’s likely here that one begins to be “capable of manifesting [meditative visions] at will,” and thereby encountering the Sambhogakaya independent of sensory input. So, taking it back to the pool analogy, the “mental projections” of the Sambhogakaya might be likened to the water pumped beyond the body of the pool, up the waterslide’s frame, flowing back to the pool as a waterfall of jocularity. The “mental images” of “those practitioners of the path” then could be seen as Bodhisattvas, unafraid of the height, pausing in their pleasure to picture the pools waters (which might as well be the sea), infusing themselves (and others) with courage for the plunge.

LIGHTING CANDLES WORLD WIDE - EVENT INVITE

http://pemadeva.gaia.com — Thu, 06 Nov 2008 22:50:23 GMT

Lighting Candles World Wide - Event

Hosted By::
Don Hutter, Bessie Hudgins

Organized By:
A Project of Three Sides to Every Story, Inc.

When:
Dec 18, 2008 6:00 PM/ Check your time zone

Where:
Central time zone/ A neighborhood near you
EL PASO, TX 88523
United States

Event Type: Candle, Vigil

Our first annual Lighting Candles World Wide event.

Imagine for a moment Lighting Candles World Wide and all at the same time. Imagine your child knowing we are Lighting Candles World Wide just for them.

We have given this a lot of thought and we have come to the conclusion that everyone can light a candle at their home or in their home town at a designated place.

You can be apart of Lighting Candles World Wide to show a united front for the children and their need to have both parents and grandparents in their lives.

Download and print off brochures here
http://www.lightingcandlesworldwide.com/Flyers/flyers/Lighting-Candles-Brochure-Aqua.pdf

Below you will find a guide to an array of different time zones. If you have a time zone you wished posted, please send it to bessie@lightingcandlesworldwide.com.

Please, check you time zone so we can all pray exactly at the same time all over the world.

Afterwards, please post your photos of this event so that all may see our united efforts. Thanks!

Re: Tantra

http://lifebythesecond.gaia.com — Wed, 15 Oct 2008 13:43:33 GMT

Speak Morning

Restless body electric charge nuged

Calls the morning breeze me and him

Relate in blessed hear the printed soul

Alive hear the sight comfort for we

Free no ties held back in self man rules

Conform earthly trait caught and trained

Visit this place serene so knowing just be

Give feel cost there is not feel highest power

Wakes your soul sees in whole lightly lifted

Ever so gifted do thou see beauty is all all

Short a walk east coast beach lights the sun

A day begun energy have spend you today on

Waste why a child become do for you do for give

Better a way there is not to live truth speak only

Baby steps repeat good out surely in will fill

Do right explain not out to all this seen taught

Think control we have our thought this you are

Judge with sight let go see only yourself one we

Listen beats the heart time in body none to waste

Spell time the way I do love get busy search we all

Give live

-Ronald Sorenson

October 14, 2008

Re: Tantra

http://Steven-Caylor.gaia.com — Wed, 15 Oct 2008 00:23:59 GMT

Coolio!

Thx!

:-)

Re: Tantra

http://lotusheartdaka.gaia.com — Sun, 12 Oct 2008 15:28:47 GMT

This is the Vijnanabhairava Tantra a.k.a. "the Shiva Sutras"
and is one of the foundational texts of Tantra. It is available in book form with commentary by Daniel Odier: "Yoga Spandakarika: The Sacred Texts at the Origins of Tantra"

Hari Om,
Sunyata
www.mythiclove.net/sunyata

Vajra Rani Remembered

http://Steven-Caylor.gaia.com — Sun, 04 May 2008 17:05:07 GMT

This Day i flow back in time, to a place
where Peace Resounded and Resonance Strong
United Us, Dearest Tosha, in Light
so Brilliant we were both blinded
and allowed ourselves to feal fear.
Why did we slip so?
Why did we choose repeated death over
Blessed Union that would have set All Free?
The past is the past, and i'll let it be,
but i can't stop the search for Love.
Please bless my heart Vajra Rani,
so EyE can Sea You,
and You can Sea Me.

Re: Tantra

http://victoria-is.gaia.com — Mon, 28 Apr 2008 10:52:01 GMT

WOW ! you found this on Facebook ? ? ? when does practice start ? in the gym ?. . .on my way !

Re: Tantra

Wed, 02 Apr 2008 02:58:07 GMT

I'm "out" here.

Re: Zen & Tantra

http://jaguargoddess.gaia.com — Thu, 13 Mar 2008 15:03:08 GMT

whatever the words, I have a wondrous dose of both
and opening up to more each day
enjoy the abundance and bliss
namaste
shanti
om

Re: HI!

http://songofstorms.gaia.com — Tue, 11 Mar 2008 12:34:55 GMT

Sure!

Bend your ear up: do you hear it on the wind?

: P

Sorry about the esoterics seems I can't help myself... : )

Anyway, you've done this before, guy.... hohoho

Re: Tantra

http://Steven-Caylor.gaia.com — Mon, 10 Mar 2008 14:22:11 GMT

i find

"80. Objects and desires exist in me as in others. So accepting, let them be transcended."

wery int'resting indeed!!

Re: HI!

http://url.gaia.com — Mon, 10 Mar 2008 01:21:04 GMT

...could someone tell me the title of this pod ?...

Re: The River

Fri, 07 Mar 2008 14:57:47 GMT

oo ah

ah

ah

a

Re: The River

Thu, 06 Mar 2008 22:27:23 GMT

me too..

oo..

o...

Re: Z'a ha ha!

Thu, 06 Mar 2008 22:25:10 GMT

... walking between somthingness and nothingness

Re: ahahahHAHAHahahAh... Dharma? (wtf)!!!! ...HAHAHAHAHAHAHH!

http://songofstorms.gaia.com — Thu, 06 Mar 2008 18:56:01 GMT

yeah, it's an unconscious agreement-- Dharma, Karma

Like ms. Christ's past life thorny crown

only most everyone's still wearing it

First time I lifted it off, was college

meditating in a friend's closet for some reason

third eye went WOOOOOOSH!!!!!!!!!!!!!!!!!!!!!!!!!

Almost dissolved completely that day... c-razy stuff

Re: The Zen of Belly-Laughing

http://songofstorms.gaia.com — Thu, 06 Mar 2008 16:45:42 GMT

excellent.

now if only ms. earth mother wasn't a bit grumpy...

but we can fix that-- laughter's infectious, after all.

Re: The River

Thu, 06 Mar 2008 16:09:07 GMT

I am the echo

cho

cho

o

Re: The River

http://singstoeagles.gaia.com — Thu, 06 Mar 2008 15:29:02 GMT

I am the mirror

Re: The Zen of Belly-Laughing

Thu, 06 Mar 2008 02:00:24 GMT

Oh....you can't see what's in between those teeth! Wa-ha-ha!