The Permutations of Expressions
The permutation of variation of 14,000 expressions and understandings
of the same simple teaching expressed and understood again
and again for two thousand years is inconceivable. The permutations
and variations of the expressions and understandings are inconceivable
- The Truth is not.
are, for all intents and purposes only two people involved
in this moment - this breath. They are - You and I.
The varied light from the screen that plays upon your eye
now represents my understanding of the Buddha's Truth and
my expression of it now, as it is to me now.
If we dare put logic, intellect and even the customs of language
aside for just one, this/that moment - just one breath - we
will establish the only connection necessary for universal
peace. When "You" and "I" agree that the
truth is the truth no more is necessary.
However, if the way that the light from this screen plays
upon your eye now "rings no bells" well then I am
afraid that there is little more that I (this 'light') can
do for you. I am not saddened or surprise if this is the case.
The chances of me, in the broadest sense 'speaking your language'
is in fact remote. I should understand and appreciate this.
So should you. Keep listening. If you wish to, but cannot
yet hear The Truth - it is not The Truth that does not exist;
it is the person that wishes to understand it ... whatever
I have herein and above have used my own words in an attempt
to describe to you in your language the fundamental tenants
of Buddhist Philosophy. I have admitted that this may "make
no sense" to the reader.
Have I not also indicated why this is? May I remind you -
I am not you, you are not I! If you continue to enquire, ultimately
I have no option but to use my own words to express my understanding
- whatever that is. That is done.
I am given to understand (and I do not contest the fact) that
the act of me believing any one particular thing does not by
any means establish it as a Universal Truth. The Universal Truth
is already that - and it always will be. My personal search
began as a search for "me". I discovered that finding
"me" and finding Dharma was, is and always will be
the same thing. Everything is Dharma; therefore no search is
necessary. I have come to rely upon the Dharma, the One Dharma,
and I will not be surprised or shocked when our breaths meet
again in The Pure Land
namu - amida - butsu
In Other Words
Without further ado I shall now refer and quote from The
Essentials of Buddhist Philosophy highlighting only one thing,
and that is the fact that following the Introduction, Indian
Background and said (extracts above) Fundamental Principles;
the section that I quote from is only one of eleven. Before
doing so I should first reproduce the first paragraph of the
authors (Junjiro Takatsu) introduction: "A discourse
on Buddhist Philosophy is usually begun with the philosophy
of Indian Buddhism, and in this respect it is important to
trace the development of Buddhist thought in India where it
thrived for 1,500 years. It should be remembered however that
before Buddhism declined in the eleventh century, its various
developments had already had spread far into other countries.
Hinayana Buddhism or the Small Vehicle, which emphasises
universal salvation, continued in Ceylon, Burma, Siam and
Cambodia. Mystic or esoteric Buddhism developed as Lamanism
Mahayana Buddhism, or the Great Vehicle, which emphasises
universal salvation, grew in China where great strides in
Buddhist studies were made and the different thoughts in Mahayna
schools were systematised.
Omitting paragraphs two and three the fourth reads:
A rather novel form of Buddhism is the Amita-pietism. It
is found to some extent in China, Tibet, Nepal, Mongolia,
Manchuria and Annam ; but it flourishes most in Japan where
it is followed by more than half of the population. Junjiro
Takakusu goes on to say at the end of the next paragraph:
It is in Japan [alone] that the entire Buddhist literature,
the Tripitaka, is preserved and studied.
The great Tripitaka Literature, which is chiefly in Chinese
translation, was brought to Japan from China in the T'ang
(616-907) and Sung (960-1279) periods. It consisted then of
5048 volumes, all of which have been preserved in Japan although
many were lost in China. In Japan the Tripitaka Literature
has been published at least four times, each edition adding
new volumes. The author continues:
Recently it became my responsibility to complete its latest
publication, which contains the Chinese and Korean compilations
as texts newly discovered in Central Asia and Japan - a work
of thirteen year - comprising 13,500 chuans or parts
in 100 bound volumes of 1,000 pages each".