I really like this (57) from "The Hundred Verses of Advice" quoted below the dotted line, and I don't see this to be different from "anidassana vinnana", which I believe is described by:
"There is monks a domain where there is no earth, no water, no fire, no wind, no sphere of infinite space, no sphere of nothingness, no sphere of neither awareness nor non-awareness; there is not this world, there is not another world, there is no sun or moon. I do not call this coming or going, nor standing nor dying, nor being reborn; it is without support, without occurrence, without object. Just this is the end of suffering."
-----------------------------------------------------------------
(57)
The unborn absolute body is like the very heart of the sun -
People of Tingri, there is no waxing or waning of its radiant clarity.
The Dharmakaya, the absolute dimension, the ultimate nature of everything, is emptiness. But it is not mere nothingness. It has a cognitive, radiant clarity aspect that knows all phenomena and manifests spontaneously. The dharmakaya is not something produced by causes and conditions; it is the primodially present nature of the mind.
The recognition of this primordial nature is like the sun of wisdom rising and piecing through the night of ignorance. The darkness is dissipated instantly; the shadows cannot remain. The clarity of the dharmakaya does not wax and wane like the moon, but is like the unchangeable brilliance that reigns at the center of the sun.
(Dilgo Khyentse & Padampa Sangye, The Hundred Verses of Advice, page 106)
Showing posts with label Mahayana. Show all posts
Showing posts with label Mahayana. Show all posts
Sunday, February 24, 2008
Friday, February 22, 2008
Concepts in Mahayana considered heterodoxy according to the Theravadins
From E-Sangha forum's thread
Bits by Venerable Dhammanando
"...But seriously, the Kathāvatthu of the Abhidhamma Piṭaka records the Third Council debates on a great many views, though it doesn't say who held which view (that is left to the Kathāvatthu commentary, composed centuries later). However, a number of the views rejected by the Theravāda seem to exhibit proto-Mahāyānic tendencies. These tendencies are towards docetism, merit transference, the Mahāyānist conception of prajñāpāramitā, downgrading of the arahant and various miscellaneous matters.
Below I list the main ones:
1. Parihāni micchādiṭṭhi — that an arahant may fall away from arahantship.
2. Parūpahāra micchādiṭṭhi — that an arahant may have a seminal emission while sleeping.
3. Aññāṇa micchādiṭṭhi — that an arahant lacks knowledge.
4. Kaṅkhā micchādiṭṭhi — that an arahant may have doubts.
5. Paravitāraṇa micchādiṭṭhi — that an arahant is excelled by others.
6. Vohāra micchādiṭṭhi — that the Buddha’s everday speech was supramundane.
7. Ariyanti micchādiṭṭhi — that all ten Tathāgata Powers are ariyan.
8. Niyāmokkanti micchādiṭṭhi — that a Bodhisatta becomes an ariyan before his final life.
9. Anāgatañāṇa micchādiṭṭhi — that there is knowledge of the future.
10. Paṭuppanna micchādiṭṭhi — that all present events may be simultaneously known.
11. Paribhogamayapuñña micchādiṭṭhi — that merit increases with utility.
12. Itodinna micchādiṭṭhi — that what is given here sustains elsewhere.
13. Pathavī kammavipākoti micchādiṭṭhi — that the earth is kamma-produced.
14. Chagati micchādiṭṭhi — that there are six realms.
15. Antarābhava micchādiṭṭhi — that there is an intermediate state.
16. Amatārammaṇa micchādiṭṭhi — that the Deathless may be an object of attachment for an arahant.
17. Iddhibala micchādiṭṭhi — that through the power of psychic mastery one may live for an aeon.
18. Kamma micchādiṭṭhi — that all kamma gives rise to vipāka.
19. Saddo vipākoti micchādiṭṭhi — that sound is the result of kamma.
20. Saḷāyatana micchādiṭṭhi — that the six sense-bases are the result of kamma.
21. Jīvitā voropana micchādiṭṭhi — that one of right view may take life.
22. Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhāti micchādiṭṭhi — that it should not be said that the sangha accepts gifts.
23. Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetīti micchādiṭṭhi — that it should not be said that the sangha purifies gifts.
24. Na vattabbaṃ saṅgho bhuñjatīti micchādiṭṭhi — that it should not be said that the sangha eats.
25. Na vattabbaṃ saṅghassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that a gift to the sangha brings great reward.
26. Na vattabbaṃ buddhassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that anything given to the Buddha brings great reward.
27. Aparinipphanna micchādiṭṭhi — that the aggregates, elements etc. are all undetermined.
28. Manussaloka micchādiṭṭhi — that it is wrong to say that the Buddha lived in the world of men.
29. Dhammadesanā micchādiṭṭhi — that it is wrong to say that the Buddha taught the Dhamma.
30. Tathatā micchādiṭṭhi — that there is a ‘thusness’ that is the fundamental character of all things.
31. Nirayapāla micchādiṭṭhi — that there are no guards in the hell realm.
32. Sāsana micchādiṭṭhi — that the Buddha’s Dispensation may be improved.
33. Saṃyojana micchādiṭṭhi — that after arahantship some fetters may remain.
34. Buddha micchādiṭṭhi — that Buddhas differ from one another in grades.
35. Sabbadisā micchādiṭṭhi — that the Buddhas persist in all directions.
36. Parinibbāna micchādiṭṭhi — that an arahant’s final Nibbāna may be attained without all fetters having been cast off.
37. Issariyakāma micchādiṭṭhi — that Bodhisattas may be voluntarily reborn in hell or other evil states.
........"
Bits about Kathavatthu and its origin from wiki
Well, well...
Kind of amusing, I think. In my opinion, the differences between Mahayana and Theravada will be there for a long time for us to debate on. There will be those who wish to maintain that one is right and the other completely wrong, while at the same time there will be those in the other end of the spectrum who wish to reconcile the two. But perhaps Mahayana and Theravada beliefs can never be reconciled by referring to scriptures. New practitioners may simply have to choose which are the most appropriate and "sound right the most" for them to choose to follow (as they are not yet enlightened).
Another thoughts, perhaps for those enlightened ones, the focus on differences may not be worth putting one's effort on too much as it may not lead one to "the end of dukkha" and "the realization of the 4NT" from Theravada's point of view, or to what Mahayana practitioners call "the realization of emptiness" (!?) - probably the same anyway, and is the goal of Buddhism, all traditions, all schools. May be the realized masters of any schools don't bother. "The Truth" as directly realized by Buddhist masters are the same.
Why do Buddhist masters of different traditions and schools sometime talk about the same "Truth" even though they live far apart or even in different times? I think it takes real practice to realize the Truth, and not just scripture debates. By realizing for oneself, the quarrels between traditions become nonsense.
Bits by Venerable Dhammanando
"...But seriously, the Kathāvatthu of the Abhidhamma Piṭaka records the Third Council debates on a great many views, though it doesn't say who held which view (that is left to the Kathāvatthu commentary, composed centuries later). However, a number of the views rejected by the Theravāda seem to exhibit proto-Mahāyānic tendencies. These tendencies are towards docetism, merit transference, the Mahāyānist conception of prajñāpāramitā, downgrading of the arahant and various miscellaneous matters.
Below I list the main ones:
1. Parihāni micchādiṭṭhi — that an arahant may fall away from arahantship.
2. Parūpahāra micchādiṭṭhi — that an arahant may have a seminal emission while sleeping.
3. Aññāṇa micchādiṭṭhi — that an arahant lacks knowledge.
4. Kaṅkhā micchādiṭṭhi — that an arahant may have doubts.
5. Paravitāraṇa micchādiṭṭhi — that an arahant is excelled by others.
6. Vohāra micchādiṭṭhi — that the Buddha’s everday speech was supramundane.
7. Ariyanti micchādiṭṭhi — that all ten Tathāgata Powers are ariyan.
8. Niyāmokkanti micchādiṭṭhi — that a Bodhisatta becomes an ariyan before his final life.
9. Anāgatañāṇa micchādiṭṭhi — that there is knowledge of the future.
10. Paṭuppanna micchādiṭṭhi — that all present events may be simultaneously known.
11. Paribhogamayapuñña micchādiṭṭhi — that merit increases with utility.
12. Itodinna micchādiṭṭhi — that what is given here sustains elsewhere.
13. Pathavī kammavipākoti micchādiṭṭhi — that the earth is kamma-produced.
14. Chagati micchādiṭṭhi — that there are six realms.
15. Antarābhava micchādiṭṭhi — that there is an intermediate state.
16. Amatārammaṇa micchādiṭṭhi — that the Deathless may be an object of attachment for an arahant.
17. Iddhibala micchādiṭṭhi — that through the power of psychic mastery one may live for an aeon.
18. Kamma micchādiṭṭhi — that all kamma gives rise to vipāka.
19. Saddo vipākoti micchādiṭṭhi — that sound is the result of kamma.
20. Saḷāyatana micchādiṭṭhi — that the six sense-bases are the result of kamma.
21. Jīvitā voropana micchādiṭṭhi — that one of right view may take life.
22. Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhāti micchādiṭṭhi — that it should not be said that the sangha accepts gifts.
23. Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetīti micchādiṭṭhi — that it should not be said that the sangha purifies gifts.
24. Na vattabbaṃ saṅgho bhuñjatīti micchādiṭṭhi — that it should not be said that the sangha eats.
25. Na vattabbaṃ saṅghassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that a gift to the sangha brings great reward.
26. Na vattabbaṃ buddhassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that anything given to the Buddha brings great reward.
27. Aparinipphanna micchādiṭṭhi — that the aggregates, elements etc. are all undetermined.
28. Manussaloka micchādiṭṭhi — that it is wrong to say that the Buddha lived in the world of men.
29. Dhammadesanā micchādiṭṭhi — that it is wrong to say that the Buddha taught the Dhamma.
30. Tathatā micchādiṭṭhi — that there is a ‘thusness’ that is the fundamental character of all things.
31. Nirayapāla micchādiṭṭhi — that there are no guards in the hell realm.
32. Sāsana micchādiṭṭhi — that the Buddha’s Dispensation may be improved.
33. Saṃyojana micchādiṭṭhi — that after arahantship some fetters may remain.
34. Buddha micchādiṭṭhi — that Buddhas differ from one another in grades.
35. Sabbadisā micchādiṭṭhi — that the Buddhas persist in all directions.
36. Parinibbāna micchādiṭṭhi — that an arahant’s final Nibbāna may be attained without all fetters having been cast off.
37. Issariyakāma micchādiṭṭhi — that Bodhisattas may be voluntarily reborn in hell or other evil states.
........"
Bits about Kathavatthu and its origin from wiki
----------------------------------------
Well, well...
Kind of amusing, I think. In my opinion, the differences between Mahayana and Theravada will be there for a long time for us to debate on. There will be those who wish to maintain that one is right and the other completely wrong, while at the same time there will be those in the other end of the spectrum who wish to reconcile the two. But perhaps Mahayana and Theravada beliefs can never be reconciled by referring to scriptures. New practitioners may simply have to choose which are the most appropriate and "sound right the most" for them to choose to follow (as they are not yet enlightened).
Another thoughts, perhaps for those enlightened ones, the focus on differences may not be worth putting one's effort on too much as it may not lead one to "the end of dukkha" and "the realization of the 4NT" from Theravada's point of view, or to what Mahayana practitioners call "the realization of emptiness" (!?) - probably the same anyway, and is the goal of Buddhism, all traditions, all schools. May be the realized masters of any schools don't bother. "The Truth" as directly realized by Buddhist masters are the same.
Why do Buddhist masters of different traditions and schools sometime talk about the same "Truth" even though they live far apart or even in different times? I think it takes real practice to realize the Truth, and not just scripture debates. By realizing for oneself, the quarrels between traditions become nonsense.
Thursday, February 21, 2008
A piece from "Awakening of Faith"
From Awakened of Faith
..........
a. The Aspect of Enlightenment
(1) Original Enlightenment
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second, i.e. the absolute aspect of the World of Reality (dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathagata. Since the essence of Mind is grounded on the Dharmakaya, it is to be called the original enlightenment. Why? Because "original enlightenment" indicates the essence of Mind (a priori) in contradistinction to the essence of Mind in the process of actualization of enlightenment; the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment.
(2) The Process of Actualization of Enlightenment
Grounded on the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of.
Now, to be fully enlightened to the fountainhead of Mind is called the final enlightenment; and not to be enlightened to the fountainhead of Mind, nonfinal enlightenment.
What is the meaning of this? An ordinary man becomes aware that his former thoughts were wrong; then he is able to stop (nirodha) such thoughts from arising again. Although this sometimes may also be called enlightenment, properly it is not enlightenment at all because it is not enlightenment that reaches the fountainhead of Mind.
The followers of Hinayana, who have some insight, and those Bodhisattvas who have just been initiated become aware of the changing state (anyathatva) of thoughts and are free from thoughts which are subject to change [such as the existence of a permanent self (atman), etc.]. Since they have forsaken the rudimentary attachments derived from unwarranted speculation (vikalpa), their experience is called enlightenment in appearance.
Bodhisattvas who have come to the realization of Dharmakaya become aware of the temporarily abiding state (sthiti) of thoughts and are not arrested by them. Since they are free from their rudimentary false thoughts derived from the speculation that the components of the world are real, their experience is called approximate enlightenment.
Those Bodhisattvas who have completed the stages of a Bodhisattva and who have fulfilled the expedient means needed to bring forth the original enlightenment to the fullest extent will experience the oneness with Suchness in an instant; they will become aware of how the inceptions of the deluded thoughts of the mind arise (jati), and will be free from the rise of any deluded thought. Since they are far away even from subtle deluded thoughts, they are able to have an insight into the original nature of Mind. The realization that Mind is eternal is called the final enlightenment. It is, therefore, said in a sutra that if there is a man who is able to perceive that which is beyond thoughts he is advancing toward the Buddha wisdom.
Though it is said that there is an inception of the rising of deluded thoughts in the mind, there is no inception as such that can be known as being independent of the essence of Mind. And yet to say that the inception of the rising of deluded thoughts is known means that it is known as existing on the ground of that which is beyond thoughts [i.e., the essence of Mind]. Accordingly, all ordinary people are said not to be enlightened because they have had a continuous stream of deluded thoughts and have never been freed from their thoughts; therefore, they are said to be in a beginningless ignorance. If a man gains insight into that which is free from thoughts, then he knows how those thoughts which characterize the mind [i.e., deluded thoughts] arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But, in reality, no difference exists in the process of the actualization of enlightenment, because the four states [of arising, abiding, etc.] exist simultaneously and each of them is not self-existent; they are originally of one and the same enlightenment [in that they are taking place on the ground of original enlightenment, as its phenomenal aspects].
And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the "Purity of Wisdom" and the other is the "Suprarational Functions".
(a) Purity of Wisdom.
By virtue of the permeation (vasana, perfuming) of the influence of dharma [i.e., the essence of Mind or original enlightenment], a man comes to truly discipline himself and fulfills all expedient means of unfolding enlightenment; as a result, he breaks through the compound consciousness [i.e., the Storehouse Consciousness that contains both enlightenment and nonenlightenment], puts an end to the manifestation of the stream of deluded mind, and manifests the Dharmakaya [i.e., the essence of Mind], for his wisdom (prajna) becomes genuine and pure.
What is the meaning of this? All modes (lakshana) of mind and consciousness under the state of nonenlightenment are the products of ignorance. Ignorance does not exist apart from enlightenment; therefore, it cannot be destroyed [because one cannot destroy something which does not really exist], and yet it cannot not be destroyed [insofar as it remains]. This is like the relationship that exists between the water of the ocean [i.e., enlightenment] and its waves [i.e., modes of mind] stirred by the wind [i.e., ignorance]. Water and wind are inseparable; but water is not mobile by nature, and if the wind stops the movement ceases. But the wet nature remains undestroyed. Likewise, man's Mind, pure in its own nature, is stirred by the wind of ignorance.
Both Mind and ignorance have no particular forms of their own and they are inseparable. Yet Mind is not mobile by nature, and if ignorance ceases, then the continuity of deluded activities ceases. But the essential nature of wisdom [i.e., the essence of Mind, like the wet nature of the water] remains undestroyed.
(b) Suprarational Functions
He who has fully uncovered the original enlightenment is capable of creating all manner of excellent conditions because his wisdom is pure. The manifestation of his numberless excellent qualities is incessant; accommodating himself to the capacity of other men he responds spontaneously, reveals himself in manifold ways, and benefits them.
(3) The Characteristics of the Essence of Enlightenment
The characteristics of the essence of enlightenment have four great significances that are identical with those of empty space or that are analogous to those of a bright mirror.
First, the essence of enlightenment is like a mirror which is really empty of images. It is free from all marks of objects of the mind and it has nothing to reveal in itself, for it does not reflect any images.
Second, it is like a mirror influencing (vasana) all men to advance toward enlightenment. That is to say, it is truly nonempty; appearing in it are all the objects of the world which neither go out nor come in; which are neither lost nor destroyed. It is eternally abiding One Mind. All things appear in it because all things are real. And none of the defiled things are able to defile it, for the essence of wisdom [i.e., original enlightenment] is unaffected by defilements, being furnished with an unsoiled quality and influencing all men to advance toward enlightenment.
Third, it is like a mirror which is free from defiled objects reflected in it. This can be said because the nonempty state [of original enlightenment] is genuine, pure, and bright, being free from hindrances both affectional and intellectual, and transcending characteristics of that which is compounded [i.e., the Storehouse Consciousness].
Fourth, it is like a mirror influencing a man to cultivate his capacity for goodness, serving as a coordinating cause to encourage him in his endeavors. Because the essence of enlightenment is free from defiled objects, it universally illumines the mind of man and induces him to cultivate his capacity for goodness, presenting itself in accordance with his desires [as a mirror presents his appearance].
............
..........
a. The Aspect of Enlightenment
(1) Original Enlightenment
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second, i.e. the absolute aspect of the World of Reality (dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathagata. Since the essence of Mind is grounded on the Dharmakaya, it is to be called the original enlightenment. Why? Because "original enlightenment" indicates the essence of Mind (a priori) in contradistinction to the essence of Mind in the process of actualization of enlightenment; the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment.
(2) The Process of Actualization of Enlightenment
Grounded on the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of.
Now, to be fully enlightened to the fountainhead of Mind is called the final enlightenment; and not to be enlightened to the fountainhead of Mind, nonfinal enlightenment.
What is the meaning of this? An ordinary man becomes aware that his former thoughts were wrong; then he is able to stop (nirodha) such thoughts from arising again. Although this sometimes may also be called enlightenment, properly it is not enlightenment at all because it is not enlightenment that reaches the fountainhead of Mind.
The followers of Hinayana, who have some insight, and those Bodhisattvas who have just been initiated become aware of the changing state (anyathatva) of thoughts and are free from thoughts which are subject to change [such as the existence of a permanent self (atman), etc.]. Since they have forsaken the rudimentary attachments derived from unwarranted speculation (vikalpa), their experience is called enlightenment in appearance.
Bodhisattvas who have come to the realization of Dharmakaya become aware of the temporarily abiding state (sthiti) of thoughts and are not arrested by them. Since they are free from their rudimentary false thoughts derived from the speculation that the components of the world are real, their experience is called approximate enlightenment.
Those Bodhisattvas who have completed the stages of a Bodhisattva and who have fulfilled the expedient means needed to bring forth the original enlightenment to the fullest extent will experience the oneness with Suchness in an instant; they will become aware of how the inceptions of the deluded thoughts of the mind arise (jati), and will be free from the rise of any deluded thought. Since they are far away even from subtle deluded thoughts, they are able to have an insight into the original nature of Mind. The realization that Mind is eternal is called the final enlightenment. It is, therefore, said in a sutra that if there is a man who is able to perceive that which is beyond thoughts he is advancing toward the Buddha wisdom.
Though it is said that there is an inception of the rising of deluded thoughts in the mind, there is no inception as such that can be known as being independent of the essence of Mind. And yet to say that the inception of the rising of deluded thoughts is known means that it is known as existing on the ground of that which is beyond thoughts [i.e., the essence of Mind]. Accordingly, all ordinary people are said not to be enlightened because they have had a continuous stream of deluded thoughts and have never been freed from their thoughts; therefore, they are said to be in a beginningless ignorance. If a man gains insight into that which is free from thoughts, then he knows how those thoughts which characterize the mind [i.e., deluded thoughts] arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But, in reality, no difference exists in the process of the actualization of enlightenment, because the four states [of arising, abiding, etc.] exist simultaneously and each of them is not self-existent; they are originally of one and the same enlightenment [in that they are taking place on the ground of original enlightenment, as its phenomenal aspects].
And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the "Purity of Wisdom" and the other is the "Suprarational Functions".
(a) Purity of Wisdom.
By virtue of the permeation (vasana, perfuming) of the influence of dharma [i.e., the essence of Mind or original enlightenment], a man comes to truly discipline himself and fulfills all expedient means of unfolding enlightenment; as a result, he breaks through the compound consciousness [i.e., the Storehouse Consciousness that contains both enlightenment and nonenlightenment], puts an end to the manifestation of the stream of deluded mind, and manifests the Dharmakaya [i.e., the essence of Mind], for his wisdom (prajna) becomes genuine and pure.
What is the meaning of this? All modes (lakshana) of mind and consciousness under the state of nonenlightenment are the products of ignorance. Ignorance does not exist apart from enlightenment; therefore, it cannot be destroyed [because one cannot destroy something which does not really exist], and yet it cannot not be destroyed [insofar as it remains]. This is like the relationship that exists between the water of the ocean [i.e., enlightenment] and its waves [i.e., modes of mind] stirred by the wind [i.e., ignorance]. Water and wind are inseparable; but water is not mobile by nature, and if the wind stops the movement ceases. But the wet nature remains undestroyed. Likewise, man's Mind, pure in its own nature, is stirred by the wind of ignorance.
Both Mind and ignorance have no particular forms of their own and they are inseparable. Yet Mind is not mobile by nature, and if ignorance ceases, then the continuity of deluded activities ceases. But the essential nature of wisdom [i.e., the essence of Mind, like the wet nature of the water] remains undestroyed.
(b) Suprarational Functions
He who has fully uncovered the original enlightenment is capable of creating all manner of excellent conditions because his wisdom is pure. The manifestation of his numberless excellent qualities is incessant; accommodating himself to the capacity of other men he responds spontaneously, reveals himself in manifold ways, and benefits them.
(3) The Characteristics of the Essence of Enlightenment
The characteristics of the essence of enlightenment have four great significances that are identical with those of empty space or that are analogous to those of a bright mirror.
First, the essence of enlightenment is like a mirror which is really empty of images. It is free from all marks of objects of the mind and it has nothing to reveal in itself, for it does not reflect any images.
Second, it is like a mirror influencing (vasana) all men to advance toward enlightenment. That is to say, it is truly nonempty; appearing in it are all the objects of the world which neither go out nor come in; which are neither lost nor destroyed. It is eternally abiding One Mind. All things appear in it because all things are real. And none of the defiled things are able to defile it, for the essence of wisdom [i.e., original enlightenment] is unaffected by defilements, being furnished with an unsoiled quality and influencing all men to advance toward enlightenment.
Third, it is like a mirror which is free from defiled objects reflected in it. This can be said because the nonempty state [of original enlightenment] is genuine, pure, and bright, being free from hindrances both affectional and intellectual, and transcending characteristics of that which is compounded [i.e., the Storehouse Consciousness].
Fourth, it is like a mirror influencing a man to cultivate his capacity for goodness, serving as a coordinating cause to encourage him in his endeavors. Because the essence of enlightenment is free from defiled objects, it universally illumines the mind of man and induces him to cultivate his capacity for goodness, presenting itself in accordance with his desires [as a mirror presents his appearance].
............
Wednesday, February 20, 2008
Sunday, November 18, 2007
The detail of 52 stages of bodhisattva practice: from Jeweled Necklace Sutra
Ref: The detail of 52 stages of bodhisattva practice: from Jeweled Necklace Sutra
I have reformatted this a little bit for easier reading.
(Source)
For the 10 stages of faith are:
(1) Arousing pure faith.
(2) Ever-mindfulness.
(3) Assiduousness.
(4) Concentration.
(5) Wisdom.
(6) Keeping the precept.
(7) Directing previously acquired good fortune toward attaining enlightenment.
(8) Guarding the mind against earthly desires.
(9) Discarding attachment.
(10) Making effort to fulfill one’s vows.
For the 10 stage of security:
(1) Arousing the aspiration for Buddhahood.
(2) Contemplating the non-substantiality of things.
(3) Performing all possible good deeds.
(4) Clearly understanding that, because phenomena exist only in relationship to other phenomena, they have no permanent and unchangeable substance of their own.
(5) Applying all good deeds as a means to developing one's perception of the non-substantiality of things.
(6) Perfecting the wisdom to perceive the non-substantiality of things.
(7) Never retrogressing from the realization of the truth of the non-substantiality of things.
(8) Never harboring false views or losing the aspiration for enlightenment,
(9) Deeply understanding the Buddha's teachings to the point where one is assured of attaining Buddhahood in the future.
(10) Obtaining the wisdom to perceive that, because all things are without substance, there is nothing that is actually born or dies.
For the 10 stage of practice are:
(1) The stage of joyful service, in which one awakens to the non-substantiality of all things and phenomena, and causes others to rejoice by offering them all one's possessions.
(2) The stage of beneficial practice, in which one always instructs and benefits others.
(3) The stage of never offending, in which one engages in the practice of forbearance and frees oneself from anger, not offending others. It is also called the practice of never resenting.
(4) The stage of limitless assiduousness, in which one continues earnest practice in order to lead others to enlightenment, whatever the hardships involved.
(5) The stage of non-confusion, in which one is not hindered by illusions or ignorance.
(6) The stage of appearance in the Buddha land, in which one is always born in a Buddha land. (7) The stage of non-attachment, in which one perceives all things and phenomena as non-substantial and frees oneself from attachment to them.
(8) The stage of attaining the difficult, in which one perfects the practice for accumulating virtues that are difficult to attain. It is also called the stage of praising, in which one praises and promotes the paramitas, or bodhisattva practices for perfection, among the people.
(9) The stage of being a model in the preaching of the Law, in which one's practice of preaching and protecting the Law becomes a model for all others.
(10) The stage of realizing the truth, in which one is awakened to the truth of the Middle Way.
For 10 stage of devotion are:
(1) The stage of saving all people and freeing oneself from the characteristics of a common mortal. In this stage, while practicing the six paramitas among the beings of the six paths, one makes efforts to save all of them and at the same time liberates oneself from the characteristics of a common mortal.
(2) The stage of indestructibility, in which with indestructible faith in the three treasures of Buddhism, one penetrates the true nature of all phenomena, realizing their non-substantiality.
(3) The stage of impartial devotion to all Buddhas, in which one practices, in successive lifetimes, under all the Buddhas of the three existences. In this stage, one increases all kinds of good roots and transfers their benefit to all beings impartially.
(4) The stage of transferring one's benefits to all lands. In this stage, one transfers one's benefits to the Buddhas in all lands, serving and making offerings to them and to all other beings.
(5) The stage of obtaining limitless blessings, in which one directs all one's good fortune to the practice of Buddhism, thereby obtaining limitless good fortune and benefit.
(6) The stage of impartial benefit, in which one benefits all beings equally.
(7) The stage of observing the nature of all people, in which one perceives the coexistence of good and evil inherent in people's lives.
(8) The stage of realizing the true aspect of all phenomena. In this stage, one transfers the benefits one obtains through this realization to others.
(9) The stage of freedom from all attachments. Here, one perceives all phenomena from the standpoints of both difference and equality and frees oneself from all attachments, thereafter leading others to emancipation.
(10) The stage of perceiving all phenomena with infinite wisdom. At this level, one regards all phenomena as manifestations of the Middle Way and, while performing a variety of meritorious acts, uses the resultant benefits for the sake of others.
For 10 stage of development are:
(1) The stage of joy, in which one rejoices at realizing a partial aspect of the truth.
(2) The stage of freedom from defilement, in which one is free from all defilement.
(3) The stage of the emission of light, in which one radiates the light of wisdom.
(4) The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires.
(5) The stage of overcoming final illusions, in which one surmounts the illusions of darkness, or ignorance of the Middle Way.
(6) The stage of the sign of supreme wisdom, in which the supreme wisdom begins to appear.
(7) The stage of progression, in which one rises above the paths of the two vehicles.
(8) The stage of immobility, in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything.
(9) The stage of the all-penetrating wisdom, in which one preaches the Law freely and without restriction.
(10) The stage of the Dharma cloud, in which one benefits all sentient beings with the Dharma or Law, just as a cloud sends down rain impartially upon all things.
1 stage of near–perfect enlightenment
1 stage of perfect enlightenment -Anutarra Samyak Sambodai
I have reformatted this a little bit for easier reading.
(Source)
For the 10 stages of faith are:
(1) Arousing pure faith.
(2) Ever-mindfulness.
(3) Assiduousness.
(4) Concentration.
(5) Wisdom.
(6) Keeping the precept.
(7) Directing previously acquired good fortune toward attaining enlightenment.
(8) Guarding the mind against earthly desires.
(9) Discarding attachment.
(10) Making effort to fulfill one’s vows.
For the 10 stage of security:
(1) Arousing the aspiration for Buddhahood.
(2) Contemplating the non-substantiality of things.
(3) Performing all possible good deeds.
(4) Clearly understanding that, because phenomena exist only in relationship to other phenomena, they have no permanent and unchangeable substance of their own.
(5) Applying all good deeds as a means to developing one's perception of the non-substantiality of things.
(6) Perfecting the wisdom to perceive the non-substantiality of things.
(7) Never retrogressing from the realization of the truth of the non-substantiality of things.
(8) Never harboring false views or losing the aspiration for enlightenment,
(9) Deeply understanding the Buddha's teachings to the point where one is assured of attaining Buddhahood in the future.
(10) Obtaining the wisdom to perceive that, because all things are without substance, there is nothing that is actually born or dies.
For the 10 stage of practice are:
(1) The stage of joyful service, in which one awakens to the non-substantiality of all things and phenomena, and causes others to rejoice by offering them all one's possessions.
(2) The stage of beneficial practice, in which one always instructs and benefits others.
(3) The stage of never offending, in which one engages in the practice of forbearance and frees oneself from anger, not offending others. It is also called the practice of never resenting.
(4) The stage of limitless assiduousness, in which one continues earnest practice in order to lead others to enlightenment, whatever the hardships involved.
(5) The stage of non-confusion, in which one is not hindered by illusions or ignorance.
(6) The stage of appearance in the Buddha land, in which one is always born in a Buddha land. (7) The stage of non-attachment, in which one perceives all things and phenomena as non-substantial and frees oneself from attachment to them.
(8) The stage of attaining the difficult, in which one perfects the practice for accumulating virtues that are difficult to attain. It is also called the stage of praising, in which one praises and promotes the paramitas, or bodhisattva practices for perfection, among the people.
(9) The stage of being a model in the preaching of the Law, in which one's practice of preaching and protecting the Law becomes a model for all others.
(10) The stage of realizing the truth, in which one is awakened to the truth of the Middle Way.
For 10 stage of devotion are:
(1) The stage of saving all people and freeing oneself from the characteristics of a common mortal. In this stage, while practicing the six paramitas among the beings of the six paths, one makes efforts to save all of them and at the same time liberates oneself from the characteristics of a common mortal.
(2) The stage of indestructibility, in which with indestructible faith in the three treasures of Buddhism, one penetrates the true nature of all phenomena, realizing their non-substantiality.
(3) The stage of impartial devotion to all Buddhas, in which one practices, in successive lifetimes, under all the Buddhas of the three existences. In this stage, one increases all kinds of good roots and transfers their benefit to all beings impartially.
(4) The stage of transferring one's benefits to all lands. In this stage, one transfers one's benefits to the Buddhas in all lands, serving and making offerings to them and to all other beings.
(5) The stage of obtaining limitless blessings, in which one directs all one's good fortune to the practice of Buddhism, thereby obtaining limitless good fortune and benefit.
(6) The stage of impartial benefit, in which one benefits all beings equally.
(7) The stage of observing the nature of all people, in which one perceives the coexistence of good and evil inherent in people's lives.
(8) The stage of realizing the true aspect of all phenomena. In this stage, one transfers the benefits one obtains through this realization to others.
(9) The stage of freedom from all attachments. Here, one perceives all phenomena from the standpoints of both difference and equality and frees oneself from all attachments, thereafter leading others to emancipation.
(10) The stage of perceiving all phenomena with infinite wisdom. At this level, one regards all phenomena as manifestations of the Middle Way and, while performing a variety of meritorious acts, uses the resultant benefits for the sake of others.
For 10 stage of development are:
(1) The stage of joy, in which one rejoices at realizing a partial aspect of the truth.
(2) The stage of freedom from defilement, in which one is free from all defilement.
(3) The stage of the emission of light, in which one radiates the light of wisdom.
(4) The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires.
(5) The stage of overcoming final illusions, in which one surmounts the illusions of darkness, or ignorance of the Middle Way.
(6) The stage of the sign of supreme wisdom, in which the supreme wisdom begins to appear.
(7) The stage of progression, in which one rises above the paths of the two vehicles.
(8) The stage of immobility, in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything.
(9) The stage of the all-penetrating wisdom, in which one preaches the Law freely and without restriction.
(10) The stage of the Dharma cloud, in which one benefits all sentient beings with the Dharma or Law, just as a cloud sends down rain impartially upon all things.
1 stage of near–perfect enlightenment
1 stage of perfect enlightenment -Anutarra Samyak Sambodai
Saturday, November 17, 2007
Two levels of Truths (2)
Following from the previous post, from the same book, on page 87...
Identity of Nirvana and Samsara
The uncompromising spirit of Mahayana logic tears down all forms of separation, even that which distinguishes nirvana from samsara. In terms of absolute truth, nirvana is samsara, and vice-versa. There is no split or separation. This, needless to say, throws the ordinary world into a new light: it is indeed the transcendental world of true reality, the world of buddhas and bodhisattvas, though our defilements prevent us ordinary mortals from seeing it as such.
....Now, what does Mahayana refers to as "nirvana"? I don't think it is the same as Theravada's interpretation of "nibbana".
Identity of Nirvana and Samsara
The uncompromising spirit of Mahayana logic tears down all forms of separation, even that which distinguishes nirvana from samsara. In terms of absolute truth, nirvana is samsara, and vice-versa. There is no split or separation. This, needless to say, throws the ordinary world into a new light: it is indeed the transcendental world of true reality, the world of buddhas and bodhisattvas, though our defilements prevent us ordinary mortals from seeing it as such.
....Now, what does Mahayana refers to as "nirvana"? I don't think it is the same as Theravada's interpretation of "nibbana".
Two levels of Truths (1)
I am investigating the differences in meaning of "two Truths" as interpret by different traditions of Buddhism, and by different sub-traditions within the same tradition.
Mahayana - in general...
According to John Snelling's The Buddhist Handbook, page 86 - 87 (BTW, I hope they make the book better in the next reprint or edition as mine is falling into pieces. There seem to be something wrong with the glue.)
Two Levels of Truth
The structure of our everyday language doesn't allow us to describe things as they really are. It carves the world into separate bits and pieces so distorts reality, which isn't in itself fragmented in that way.
Out of this dilemma arose the notion of two levels of truth:
Mahayana - in general...
According to John Snelling's The Buddhist Handbook, page 86 - 87 (BTW, I hope they make the book better in the next reprint or edition as mine is falling into pieces. There seem to be something wrong with the glue.)
Two Levels of Truth
The structure of our everyday language doesn't allow us to describe things as they really are. It carves the world into separate bits and pieces so distorts reality, which isn't in itself fragmented in that way.
Out of this dilemma arose the notion of two levels of truth:
- Conventional truth - everyday common-sense truth, basically distorted but open to skillful manipulation in order to point to
- Absolute truth - the way things really are, as buddhas behold with enlightened eyes: empty, beyond thought and description.
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