The Bodhisattva Ideal.....

July 3, 2002

Subj: The Bodhisattva Ideal.....

Date:03/07/02 16:25:26 GMT Daylight Time

sanjulag

Reply-to:

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Sent from the Internet

This was put together by me.

=============================================

The Bodhisattva Ideal: Buddhism and the Aesthetics of

Selflessness

=============================================

Dear Darling Bodhisattva,

once again I must thank you for your wonderful posts.

I turn my prayer wheel and all I see is your kindness.

love

eric

July 3, 2002

Sublime.

Thanks Harsha!

I might suggest an entertaining book that has been a favorite since

the 1970's: "Lord of Light" by Roger Zelazny.

It is a fantasy/sci-fi tale, but it is steeped, and well steeped,

indeed in the very nature of the Bodhisattva!

Blessings,

Zenbob

July 3, 2002

This was put together by me.

=============================================

The Bodhisattva Ideal: Buddhism and the Aesthetics of

Selflessness

=============================================

A group of people was once traveling through a desert, when it so

happened that three of them strayed away and got lost. Tired and

thirsty this trio wandered around the desert in the hope of

finding some respite. Finally their quest came to an end when

they discovered a high well. The first man rushed to it, looked

over the wall and found it full of delicious ambrosial water. He

immediately exclaimed in a gesture of frenzied euphoria and

jumped into it never to come back. The second too did the same.

The third man finally walked over quietly over to the well,

peeped over its high wall and then turned around and went back,

returning to the desert to search for his other fellow travelers,

to help guide them to this paradise.

The life of a bodhisattva too is made of similar stuff. In

strictly canonical terms a bodhisattva is defined as an

individual who discovers the source of the Ultimate Truth better

known as nirvana, but postpones his own enlightenment until he

has guided all his fellow beings to this same source of

fulfillment. A formidable task to say the least. The path of the

bodhisattva is thus one of extreme self-denial and selflessness.

According to the Lankavatara sutra (4th century BC):

" A bodhisattva wishes to help all beings attain nirvana. He must

therefore refuse to enter nirvana himself, as he cannot

apparently render any services to the living beings of the worlds

after his own nirvana. He thus finds himself in the rather

illogical position of pointing the way to nirvana for other

beings, while he himself stays in this world of suffering in

order to do good to all creatures. This is his great sacrifice

for others. He has taken the great Vow: "I shall not enter into

final nirvana before all beings have been liberated." He does not

realize the highest liberation for himself, as he cannot abandon

other beings to their fate. He has said: "I must lead all beings

to liberation. I will stay here till the end, even for the sake

of one living soul."

The word 'bodhisattva' itself is prone to a rich etymological

analysis. It is composed of two words 'bodhi' and 'sattva' both

of which connote deeply spiritually meanings. Bodhi means

"awakening" or "enlightenment," and sattva means "sentient

being". Sattva also has etymological roots that mean "intention",

meaning the intention to enlighten other beings. Thus the

composite word bodhisattva signifies the very essence of the

divine beings it refers to.

Buddhist aesthetics, very much like its literature, brings home

spiritual truths in the simplest manner graspable by all. The

various bodhisattvas too dominate the spectrum of Buddhist art,

illustrating this abstract conceptualization in as hard hitting a

manner as do the various myths surrounding them. The most

prominent bodhisattva in this regard is Avalokiteshvara.

Illustration : http://www.exoticindia.com/artimages/zg11.jpg

The word 'Avalokiteshvara' is derived from the Pali verb oloketi

which means "to look at, to look down or over, to examine or

inspect." The word avalokita has an active signification, and the

name means, "the lord who sees (the world with pity)." The

Tibetan equivalent is spyanras-gzigs (the lord, who looks with

eyes). The text known as Karanda-vyuha (8th century AD) explains

that he is so called because he views with compassion all beings

suffering from the evils of existence. It is interesting to note

here that a dominant feature in the description of

Avalokiteshvara is his capacity to "see" the suffering of others.

No wonder then that he is often represented with a thousand eyes

symbolizing his all encompassing ability to view with compassion

the suffering of others, thus sharing in their sorrows, a first

step towards their ultimate alleviation. Not only that, he

further has a thousand hands too which help in the mammoth task

of delivering innumerable beings to their ultimate spiritual

fulfillment.

Illustration : http://www.exoticindia.com/artimages/tc21.jpg

The mythology associated with Avalokiteshvara is as interesting

as his iconography:

Once by his sustained efforts, Avalokiteshvara was eventually

able to deliver all sentient beings to enlightenment, managing

salvation for everyone. Enthused, he reported the success of his

efforts to his spiritual father, Amitabha. Amitabha asked him to

look behind himself. Turning back, Avalokiteshvara saw the world

again being filled with new sufferers who awaited their escape

from the constant cycle of birth and rebirth. Sinking into

despair, the eyes of Avalokiteshvara shed tears of compassion. He

wept so pitifully that his head burst. Amitabha attempted to

assemble the pieces but did not entirely succeed. In the ensuing

confusion he put together nine complete faces, each with a gentle

expression. Above this he placed the demonic head of Vajrapani

that functions to ward off evil, and finally at the very top he

placed his own head to ensure that in the future such a happening

did not recur.

Illustration : http://www.exoticindia.com/artimages/zg90.jpg

He thus sits on guard at the top of the rows of heads of

Avalokiteshvara making definite that Avalokiteshvara in his

infinite compassion doesn't get carried away, leading to his own

destruction.

In addition to Avalokiteshvara two other important bodhisattvas

are:

Manjushri:

Once at a meeting of numerous bodhisattvas at the house of

Vimalakirti, the lay disciple of Buddha, a debate developed on

the meaning of nonduality, an essential precept of Buddhist

thought. After many bodhisattvas had finely expressed their

opinions on the subject and their success at understanding its

essence, it came to Manjushri's turn. He got up and announced

that all the previous speeches were themselves conditioned by

linguistic limitations and were subtly dualistic. When Manjushri

turned to Vimalakirti and asked for his views, Vimalakirti just

maintained silence, thus demonstrating the truth of Manjushri's

statement.

This story is a beautiful reflection on the irony of scholarship

attempting to express itself through a medium (speech/language),

which contains within itself a contradiction of the very

fundamental ideals which it proposes to expound. In this

particular case Manjushri identifies this sublime and intrinsic

inconsistency. An exalted individual may wax eloquent upon the

virtues of non-duality and his grasp of this abstract concept,

but the very language used to expresses these views is inherently

dual as it is composed of word and it's meaning, two exclusive

entities. This subtle, nonetheless significant gradation brings

home a profound truth taking the wind out of any sense of

achievement derived out of purported scholarship. Verily thus

Manjushri carries in his two hands a book and a sword.

Illustration : http://www.exoticindia.com/artimages/tc30.jpg

This sword is there to cut of fetters born not out of ignorance

but those which arise through knowledge, signified by the book.

This is not a negation of bookish knowledge, but only an

assertion of the realization that unless we gain it we cannot

know the futility of it in the quest towards ultimate spiritual

truths. Manjushri appropriately suggests not the path of

renunciation but that of righteous karma. A Zen story illuminates

this aspect:

Once the chief cook of a temple on Mount Wutai (the favorite

mountain of Manjushri), was busy making lunch. Manjushri

repeatedly appeared sitting above the rice pot. This chief cook,

who later became a noted Zen master, finally hit Manjushri with

his stirring spoon and drove him away, saying, "Even if old man

Shakyamuni came, I would also hit him" In Zen temples the

position of chief cook is highly esteemed. This story denotes the

priority of taking care of everyday life, beyond attention to

high-flowing rhetoric. Caring for the details of daily life is

sometimes seen as more important than spending time in studying

sutras or in concentration in the meditation halls, and indeed

many monks perhaps including this chief cook, have been

encouraged to abandon any preference for meditation over ordinary

work.

Reconciling Manjushri's actions with his status as a bodhisattva

we realize that here we see a rare but distinctly significant

affirmation in Buddhist thought of an existence composed of

normal and 'ordinary' family life rather than that of denial. The

carrying out of one's duties is as spiritually fulfilling an

activity as any other 'bodhisattvic' deed. Consider for example

the activity of cooking. The Bhagvad Gita says that one who cooks

for others acquires the highest merit, while that who selfishly

cooks food only for his own consumption commits a sin. Likewise

the temple cook was engaged in an effort of the highest merit.

Indeed for contemporary times this is an ultimate tribute to

those women of the house who diligently provide us with

sustenance which fulfills not only our physical needs, but also

nourishes us spiritually.

Maitreya:

According to some Buddhist traditions, the period of the Buddhist

Law is divided into three stages: a first period of 500 years is

of the turning of the Wheel of the Law; a second period of 1,000

years is of the deterioration of the Law, and the third period of

3,000 years is the one during which no one practices the Law.

After this, Buddhism having disappeared, a new Buddha will appear

who will again turn the Wheel of the Law. This future Buddha

known as Maitreya is beloved to be still in the Tushita heaven,

in the state of a bodhisattva. It is believed that Gautama Buddha

himself enthroned him as his successor.

Illustration : http://www.exoticindia.com/artimages/tc32.jpg

The word 'maitreya' is derived from the Sanskrit word for

friendliness. Thus this bodhisattva is fundamentally said to

embody the qualities of amiability and an attitude of

well-meaning sympathy.

According to a legend there once descended to the earth from

Maitreya's Tushita heaven a Chinese layman and teacher named

Mahasattva Fu, widely regarded as an incarnation of Maitreya.

Fu attracted many students to his Dharma lectures. Living in a

time of great hardships and famines for the peasants, he sold all

of his possessions to feed the local villagers, and also fasted

to give away his food to the needy. Fu once undertook a long

hunger fast to protest against the king's treatment of the poor.

He announced that he would finish the fast with a fiery

self-immolation, as an offering to benefit all suffering beings.

At the culmination of his fast, many of his followers offered to

burn themselves in his place, some going to the extent of burning

their fingers or cutting off their ears as offerings and engaging

in other ascetic extremes. They finally convinced Fu to abandon

his plan.

The notion of a bodhisattva sacrificing his complete physical

self or at least parts of it conforms to a similar notion

expounded in ancient Buddhist texts. For example the

'Shat-sahasrika Prajna-paramita' (5th century AD) says: "Besides

wealth and material objects, a bodhisattva should be ready to

sacrifice his limbs for the good of others, his hand, foot, eye,

flesh, blood, marrow, limbs great and small, and even his head."

Indeed in the Jataka tales which are legendary stories about

bodhisattvas, there abound numerous instances where they are

shown sacrificing parts of their bodies or even their lives to

save that of another.

A persistent paradox regarding Maitreya is his visualization as

an entity of the future. This presents a contrast to much of

Buddhist practice and teaching which emphasizes the importance of

the present, the current moment. This is sometimes referred to as

the timeless eternal. According to the Buddhist viewpoint time

does not exist as some external container, but is the vital

expression and enactment of our own being right now. Time does

not exist separate from our own presence.

As a bodhisattva associated with the future, as against the

fundamental stress Buddhism places on the present moment of time,

Maitreya presents a wondrous amalgamation and a complex composite

on the plane of time. Buddhist esoteric thought achieves this is

in a skillful manner by associating him with children. Children

are but the 'present' of our 'future.' A number of stories abound

which illustrate his loving-kindness for children:

Once in his incarnation as a spiritual poet, Maitreya was asked

by a relative to help in dealing with his son, who was becoming a

delinquent. The poet (Maitreya) visited the family and stayed the

night without saying anything to the son. The next morning as he

prepared to depart, he asked the boy's help in tying up his

sandals. As the lad looked up from doing so, he saw a tear roll

down the poet's cheek. Nothing was said, but from that time the

boy completely reformed. The easy camaraderie with children and

attention to young people shown by Maitreyan figures amply

justifies the 'friendly' origin of his name as described above.

In China too, Maitreya is synonymous with his supposed

incarnation as the tenth-century Chinese Zen monk Hotei,

popularly known as the Laughing Buddha. Hotei is legendary as a

wandering sage with supernatural powers who spent his time in

village streets rather than the security of temples. His image is

recognizable as the fat, jolly Buddha, whose statue can be seen

in all Chinese Buddhist temples.

Illustration : http://www.exoticindia.com/artimages/zs05.jpg

Hotei's name means "cloth bag," and he is believed to have

carried a sack full of candies and toys to give to children with

whom he is often depicted in play.

Illustration : http://www.exoticindia.com/artimages/zi97.jpg

This scruffy, disheveled Buddha adds to our understanding of

Maitreya's warmth and loving-kindness. Hotei's fat belly and

affinity with children reflects yet another aspect of Maitreya in

popular folk religion, that of a fertility deity. He indeed is

worshipped by those wanting to have children. This ritual is

especially popular in Korea.

Conclusion:

The Samadhiraja-sutra (4th century) explains why a bodhisattva

does not feel any pain, even when he mutilates himself for the

good of others. When Buddha was asked how a bodhisattva could

cheerfully suffer the loss of his hands, feet, ears, nose, eyes

and head, he explained that pity for mankind and the love of

bodhi sustain and inspire a bodhisattva in his heroism, just as

worldly men are ready to enjoy the five kinds of sensual

pleasures, even when their bodies are burning with fever.

A bodhisattva should regard every action and movement of his body

as an occasion for the cultivation of friendly thoughts for the

good of all creatures. When he sits down he thinks thus: "May I

help all beings to sit on the throne of enlightenment." When he

lies on his right side, he thinks thus: "May I lead all beings to

nirvana." When he washes his hands, he thinks thus: May I remove

the sinful propensities of all creatures." When he washes his

feet, he thinks thus: "May I take away the dirt of sins and

passion from all creatures." In this way the body can be

converted into a holy vessel of benediction. Blessed indeed is he

who loses his physical existence in doing good to others. A

bodhisattva can never love the body for its own sake, if he

cherishes it, he does so only because he will gird himself up to

save someone sometime somewhere on some occasion in the moment of

tribulation.

By conceptualizing the lofty ideal of a bodhisattva, Buddhism

sets a high standard of virtuous conduct for us ordinary mortals

to emulate, thus striving for a spiritually enriched life radiant

with the glow of selflessness, indeed the foundation for a

meaningful and fulfilling existence, both for the individual and

for the world around him, of which he is but a microcosm.

===========================================

References and Further Reading:

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit

Literature: Delhi, 1999.

Frederic, Louis. Buddhism (Flammarion Iconographic Guides):

Paris, 1995.

Leighton, Taigen Daniel. Bodhisattva Archetypes: New York, 1998.

Meulenbeld, Ben. Buddhist Symbolism in Tibetan Thangkas: Holland,

2001.

Pal, Pratapaditya. Art of Tibet. Los Angeles: The Los Angeles

County Museum of Art, 1990.

---------------------------

This article was sent a s a newsletter from the website:

http://www.exoticindia.com

Nitin G.

July 3, 2002

, "sanjulag" <sanjulag> wrote:

By conceptualizing the lofty ideal of a bodhisattva, Buddhism

sets a high standard of virtuous conduct for us ordinary mortals

to emulate, thus striving for a spiritually enriched life radiant

with the glow of selflessness, indeed the foundation for a

meaningful and fulfilling existence, both for the individual and

for the world around him, of which he is but a microcosm.

.....conceiving of himself as an individual -- as but a microcosm of

the world around him -- he continues on for life after life,

attempting to achieve some lofty ideal of virtuous conduct, believing

himself to be some kind of mortal in a world of mortality, searching

for the fulfillment and meaning that spiritual life seemed to

promise, and thus not a single being is saved, nor does anybody enter

Nirvana. Selfishness strives to enrich life with selflessness, but

life itself is void of any quality of self or no-self, and thus there

is nothing to enrich that is not already perfect as it is. Realizing

this, the Bodhisattva has never left Nirvana, nor is there a single

being in need of saving, nor is there any Bodhisattva, Nirvana,

world, or sentience, nothing to be fulfilled, no meaning that can be

ascertained, no ideal to emulate, no striving to experience any

concept, no foundation of existence, nothing that can be named or

attained, nothing lofty or low, no standard to compare against, no

spiritual glow or lack thereof, nor even any Realizer.

LoveAlways,

b

July 3, 2002

> I might suggest an entertaining book that has been a favorite since

the

> 1970's: "Lord of Light" by Roger Zelazny.

>

> It is a fantasy/sci-fi tale, but it is steeped, and well steeped,

indeed in

> the very nature of the Bodhisattva!

>

> Blessings,

>

> Zenbob

Yes, double yes. This book is all about this very subject.

Unforgettable.

Bobby G.

July 3, 2002

I agree on the Bodhisattva ideal too! Think I'll keep an eye out

for the Zelazny book. Thanks for the recommendation Z-Bob!

Love,

--Greg

At 02:51 PM 7/3/02 -0400, zen2wrk (AT) aol (DOT) com wrote:

That

is also my ideal, too. The beauty of this philosphy is one of the

pure jewels of Buddhism and (to some degree, of course, Hindusim).

Sublime.

Thanks Harsha!

I might suggest an entertaining book that has been a favorite since the

1970's: "Lord of Light" by Roger Zelazny.

It is a fantasy/sci-fi tale, but it is steeped, and well steeped, indeed

in the very nature of the Bodhisattva!

Blessings,

Zenbob

Sponsor

/join

All paths go somewhere. No path goes nowhere. Paths, places, sights,

perceptions, and indeed all experiences arise from and exist in and

subside back into the Space of Awareness. Like waves rising are not

different than the ocean, all things arising from Awareness are of the

nature of Awareness. Awareness does not come and go but is always

Present. It is Home. Home is where the Heart Is. Jnanis know the Heart to

be the Finality of Eternal Being. A true devotee relishes in the Truth of

Self-Knowledge, spontaneously arising from within into It Self. Welcome

all to a.

Your use of is subject to the

Terms of

Service.

Attachment: (image/jpeg) 3583b05c.jpg [not stored]

July 3, 2002

His conception of self is conventional. Otherwise he couldn't be a bodhisattva

in the first place. But his being a bodhisattva is also conventional. As is

his striving. Knowing that ultimately, there is no self and no lack of self,

knowing that ultimately, the self of all beings and all phenomena is empty, that

ultimately there is no difference between nirvana and samsara, the bodhisattva

yet continues to strive to save all beings! This is the magic, the beauty of

Buddhism!

Amituofo,

--Greg

At 04:05 PM 7/3/02 +0000, hrtbeat7 wrote:

>....conceiving of himself as an individual -- as but a microcosm of

>the world around him -- he continues on for life after life,

>attempting to achieve some lofty ideal of virtuous conduct, believing

>himself to be some kind of mortal in a world of mortality, searching

>for the fulfillment and meaning that spiritual life seemed to

>promise, and thus not a single being is saved, nor does anybody enter

>Nirvana. Selfishness strives to enrich life with selflessness, but

>life itself is void of any quality of self or no-self, and thus there

>is nothing to enrich that is not already perfect as it is. Realizing

>this, the Bodhisattva has never left Nirvana, nor is there a single

>being in need of saving, nor is there any Bodhisattva, Nirvana,

>world, or sentience, nothing to be fulfilled, no meaning that can be

>ascertained, no ideal to emulate, no striving to experience any

>concept, no foundation of existence, nothing that can be named or

>attained, nothing lofty or low, no standard to compare against, no

>spiritual glow or lack thereof, nor even any Realizer.

>

>LoveAlways,

>

>b

July 3, 2002

, Greg Goode <goode@D...> wrote:

>His conception of self is conventional. Otherwise he couldn't be a

bodhisattva in the first place. But his being a bodhisattva is also

conventional. As is his striving. Knowing that ultimately, there is

no self and no lack of self, knowing that ultimately, the self of all

beings and all phenomena is empty, that ultimately there is no

difference between nirvana and samsara, the bodhisattva yet continues

to strive to save all beings! This is the magic, the beauty of

Buddhism!

..... yes, "knowing" can certainly keep the ol' wheel spinning merrily

around!

LoveAlways,

b

July 3, 2002

on 7/3/02 6:05 AM, hrtbeat7 at hrtbeat7 wrote:

, "sanjulag" <sanjulag> wrote:

By conceptualizing the lofty ideal of a bodhisattva, Buddhism

sets a high standard of virtuous conduct for us ordinary mortals

to emulate, thus striving for a spiritually enriched life radiant

with the glow of selflessness, indeed the foundation for a

meaningful and fulfilling existence, both for the individual and

for the world around him, of which he is but a microcosm.

====================

I gave my 1 yr. old daughter a cracker. She loved it and wanted more.

I saw this as an opportunity for fun! ...a blatent example of the mind

at work!

I grabbed another cracker, waved it in front of her like a carrot to a donkey....

she followed me through the house laughing like crazy! What fun! Then

I slowed down so she could reach the cracker easily.........she would

not take it!

I began the game again...she laughing...me stopping ..she not getting!

She knew the game would be over! After a while, I wanted to stop. I

shoved the cracker into her little hand.....

"Now get out of here, you little bodhisattva," I told her.

=========================

........then a vision appeared to me......there was a long line of

bodhisattvas, holding doors open for others. On the doors was the

word "nirvana"...

......on the other side of the door, there was no ground, just a cliff!

The thought occured to me,

"they're scared."

namaste, Shawn

July 4, 2002

Very clever Shawn, it is a good thing that it was only a thought... :-)

Wim

.......then a vision appeared to me......there was a long line of

bodhisattvas, holding doors open for others. On the doors was the

word "nirvana"........on the other side of the door, there was no

ground, just a cliff!The * thought * occured to me,"they're

scared."

July 4, 2002

, shawn <shawn@w...> wrote:

[snip]

> .......then a vision appeared to me......there was a long line of

> bodhisattvas, holding doors open for others. On the doors was the word

> "nirvana"...

>

> .....on the other side of the door, there was no ground, just a cliff!

>

> The thought occured to me,

>

> "they're scared."

>

> namaste, Shawn

What a great image. The bodhisattva makes the choice

to remain behind and help all beings come to understanding.

In order to do this s/he remains as the one who makes

the choice.

There are those who claim there is no "one" to make any

choices. They say choices aren't made and all action

does itself.

Yet the bodhisattvas remain as individuals who help others.

Perhaps it's their fear of the cliff that keeps them being

bodhisattvas.

At least that how your vision filters through this point

of view.

Thanks for sharing it Shawn.

love--jody.

July 4, 2002

that ultimately there is no difference between nirvana and samsara,

the bodhisattva yet continues to strive to save all beings! This is

the magic, the beauty of Buddhism!

Exactly! The nail head feels the loving wrath of the unseen hammer!

Go Greg!

July 4, 2002

The thought occured to me,

"they're scared."

Of course they are! Poor things! Look into the eyes of a Bodhisattva

and behind all that compassion and love, one always sees that fleeting

twinge of fear. It's what motivates them!

Blessings,

Zenbob (staring into mirror to see if the twinges show)

July 4, 2002

, "jodyrrr" <jodyrrr> wrote:

>Yet the bodhisattvas remain as individuals who help others.

I've never seen a Bodhisattva,

I never hope to see one,

but I can tell you one thing --

I'd rather see than be one!

LoveAlways,

b

July 4, 2002

on 7/3/02 7:50 PM, Wim Borsboom at wim (AT) aurasphere (DOT) org wrote:

Very clever Shawn, it is a good thing that it was only a thought... :-)

Wim

........then a vision appeared to me......there was a long line of

bodhisattvas, holding doors open for others. On the doors was the

word "nirvana"...

......on the other side of the door, there was no ground, just a cliff!

The * thought * occured to me,

"they're scared."

====================

.....and very clever of you dear Wim to make quotations around the word

"thoght" to console yourself?

I't's a bullshit idea like "heaven" dear sir.....

love Shawn

July 4, 2002

Hey, I just looked, no fear in my eyes...

I have this wonderful Bodhisattva Avalokiteshvara statue gif... no fear there...

Wim

zen2wrk (AT) aol (DOT) com

[zen2wrk (AT) aol (DOT) com]Thursday, July 04, 2002 10:36 AMTo:

Subject: Re: Re: The

Bodhisattva Ideal.....In a message dated 7/3/02 7:51:14 PM Pacific

Daylight Time, shawn (AT) withouraloha (DOT) com writes:

The thought occured to me, "they're scared." Of course they are! Poor

things! Look into the eyes of a Bodhisattva and behind all that

compassion and love, one always sees that fleeting twinge of fear.

It's what motivates them! Blessings, Zenbob (staring into mirror to

see if the twinges show)

/join

All paths go

somewhere. No path goes nowhere. Paths, places, sights, perceptions,

and indeed all experiences arise from and exist in and subside back

into the Space of Awareness. Like waves rising are not different than

the ocean, all things arising from Awareness are of the nature of

Awareness. Awareness does not come and go but is always Present. It

is Home. Home is where the Heart Is. Jnanis know the Heart to be the

Finality of Eternal Being. A true devotee relishes in the Truth of

Self-Knowledge, spontaneously arising from within into It Self.

Welcome all to a.Your use of is subject

to the

Attachment: [not stored]

July 4, 2002

Hi Shawn,

> I't's a bullshit idea like "heaven"...

We are really not very much apart...

Being a bodhisattva myself (hee hee) I can tell you that "heaven" is of no concern to me.

Not only could "heaven wait", when I looked for it, it was "nowhere" to be found...

Wim

shawn

[shawn (AT) withouraloha (DOT) com]Thursday, July 04, 2002 12:45

PMSubject: Re: Re:

The Bodhisattva Ideal.....on 7/3/02 7:50 PM, Wim Borsboom at

wim (AT) aurasphere (DOT) org wrote:

Very clever Shawn, it is a good thing that it was only a thought...

:-)Wim.......then a vision appeared to me......there was a long line

of bodhisattvas, holding doors open for others. On the doors was the

word "nirvana"........on the other side of the door, there was no

ground, just a cliff!The * thought * occured to me,"they're

scared."====================....and very clever of you dear Wim to

make quotations around the word "thoght" to console yourself?I't's a

bullshit idea like "heaven" dear sir.....love Shawn