`Unborn' see the world as it truly is.Byline: FROM HEART TO HEART By Rev. Oswin Hollenbeck For The Register-Guard More than 2,500 years ago in northern India, Shakyamuni Buddha, the Awakened a·wak·en tr. & intr.v. a·wak·ened, a·wak·en·ing, a·wak·ens To awake; waken. See Usage Note at wake1. [Middle English awakenen, from Old English One, taught that "there is an unborn, undying, unchanging, uncreated un·cre·at·ed adj. 1. Not having been created; not yet in existence. 2. Existing of itself; uncaused. ." This "unborn" or "unconditioned unconditioned /un·con·di·tion·ed/ (un?kon-dish´und) not a result of conditioning; unlearned; occurring naturally or spontaneously. " are words some Buddhists use to point to the "something" that is greater than the universe and yet flows through every particle of it, including each of us. Within every being exists an intuitive knowledge of our unborn Buddha nature, and serene reflection meditation is one way to open our hearts to this True Life. All can become as Buddha and realize nirvana - the ultimate awakening to eternal peace and joy. This meditation tradition, also known as Soto Zen, was called "peasant zen" in Japan, because it was simple enough for anyone to practice. It does not require intellectual knowledge, historical background, doctrinal beliefs or expertise in esoteric ritual. The essential aspects are to sit still with an open and trusting heart, see the world as it truly is, and make the necessary changes within ourselves to live at peace in accord with our true nature. In this stillness we allow our sense of a separate self with its thoughts, judgments, feelings and memories to arise and pass away. All of these are transformed through meditation practice, and we come to know and live from something deeper, more reliable, bright and universal. Buddhists calls this the Buddha refuge. In daily life, a Buddhist endeavors to harmonize his or her activities with the Buddhist precepts. Peace of heart does not blossom unless we develop a compassionate and responsible orientation to all life. Mindfulness in all thought, speech and action is the place of practice, and Buddhist ethics The foundation of Buddhist ethics for laypeople is the Pancasila: no killing, stealing, lying, sexual misconduct, or intoxicants. That is, in becoming a Buddhist--or affirming one's commitment to Buddhism--a layperson is encouraged to vow to abstain from these negative actions, in may be boiled down to: like begets like; good begets good; suffering begets suffering. We look to the precepts as a guide for enlightened action, as a compass to help us cease from evil, do only good, and do good for others. The remedy for suffering is a Buddhist's primary focus, and the precepts are vital for converting suffering's cause - greed, hate and delusion delusion, false belief based upon a misinterpretation of reality. It is not, like a hallucination, a false sensory perception, or like an illusion, a distorted perception. - into compassion, love and wisdom. This study of ourselves in the mirror of the Buddha's teaching is the Dharma dharma (där`mə). In Hinduism, dharma is the doctrine of the religious and moral rights and duties of each individual; it generally refers to religious duty, but may also mean social order, right conduct, or simply virtue. refuge. A Buddhist has a third refuge, that of the sangha sangha: see Buddhism. sangha Buddhist monastic order, traditionally composed of four groups: monks, nuns, laymen, and laywomen. Established by the Buddha, it is the world's oldest body of celibate clerics. , the community of practitioners, those who practice the Buddha Way. Training with others widens our experience in time and space. We draw on the wisdom and compassion of the Buddha and masters down through the ages, together with the understanding offered by the friends of this life. Through this we learn how to bring reverence, harmony and gratitude into daily life. Contemplative Buddhist practice starts with each person looking within and doing something about themselves. Practitioners live an ordinary life, purifying pu·ri·fy v. pu·ri·fied, pu·ri·fy·ing, pu·ri·fies v.tr. 1. To rid of impurities; cleanse. 2. To rid of foreign or objectionable elements. 3. our heart/mind and bringing benefit to others through generosity of spirit, kind speech, benevolent service and empathy. These qualities express the enlightened mind and lead to the realization of true peace, the Unconditioned, by all. The Rev. Oswin was ordained or·dain tr.v. or·dained, or·dain·ing, or·dains 1. a. To invest with ministerial or priestly authority; confer holy orders on. b. To authorize as a rabbi. 2. in 1984 and is a monastic disciple of the late Rev. Master Jiyu-Kennett. He is the prior (resident monk) of the Eugene Buddhist Priory. |
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