If we suffer contempt on behalf of our beliefs, we will put an end to the bad karma we created in past lives, and be on the fast track to enlightenment. But we know that our past lives do not really exist. Even if they do, they are delusions. Our past lives can be thought of as our former selves, our former personalities, captured over each second of our life. The bad karma we created in our past, our delusional behavior, our bad deeds, should cause us to become miserable as we reap the consequences of our actions. By suffering contempt and emotional trauma, we deepen our spirituality, revise our outlook on the world, and recognize the bad karma for what it is, illusory, from the right perspective, that of detachment.
In the second part of the passage, Buddha talks about the vastness of our bodies of merit. Although he describes these as so large that they would make us mentally disturbed if we tried to fully conceive them, it doesn't matter, as we are not attached to their largeness. We wish to do as much good as we can, but we do not view it as a contest or as an achievement. The body of merit produced by us is inconceivable, completely transcending the merit we produce by actions which cause good on the surface, but which in the end serve our own selfish desires. It is like we make waves on the surface of the ocean which move out across the ocean, along vast distances, and touch millions of boats. Our effect on those boats can be imagined, but is certainly not fully known to us, since we can only see a few feet away, and even then we can't see clearly.
Saturday, December 31, 2005
Sixteen
"Furthermore, Subhuti, if good men and good women accept and hold and read and recite this sutra, if they are slighted by others, those people should have fallen into miserable ways because of their misdeeds in former times; but because of being slighted by others in the present, the misdeeds of former times are thereby erased, and they will attain unexcelled complete perrect enlightenment.
"Subhuti, I remember how in the past, over incalculable eons in the presence of Dipankara Buddha, I got to meet eight hundred four thousand myriad zillions of buddhas; I supported and served every one of them, not missing a single oppurtunity. If, however, there is someone in the final age who can accept and hold and read and recite this sutra, the virtues realized thereby are such that the virtues of my support of those buddhas do not amount to a hundredth part, to a trillionth part, indeed to any numerical or figurative part.
"Subhuti, if I were to fully expound the virtues realized by good men and good women who accept and hold and read and recite this sutra in the final age, people who heard it would become mentally disturbed and would not believe.
"Subhuti, you should know that the principle of this sutra is inconceivable, and its reward is also inconceivable."[Translation by Thomas Cleary]
[Buddha said:] "I recollect through my Buddha-cognition, Subhuti, that in the remote past, aeons before the supremely enlightened one, I faultlessly served millions of Buddhas throughout incalculable ages. Nevertheless, the merit gained by those who take up, remember, study, recite and explain to others this discourse in the future, when the way is obscured, will surpass the merit gained in the service I rendered to all Buddhas millions of times over. Their merit has no number; it is incalculable and incomparable.
"If I were to teach just how vast this merit which will be gained in the future is, Subhuti, good men and women who hear me would become confused, mentally disturbed and even frantic. But since the Tathagata has taught that this discourse on dharma is inconceivable, and incommensurable karmic fruit should be expected from it."[Joshua Pritikin]
"Nevertheless, Subhuti, the noble son or daughter who grasps, memorizes, recites, and masters such a sutra as this and contemplates it thoroughly and explains it in detail to others will suffer their contempt, their utter contempt. And how could this be? Subhuti, the bad karma created by these beings in their past lives should result in an unfortunate rebirth. But now, by suffering such contempt, they put an end to the bad karma of their past lives and attain the enlightenment of Buddhas.
"Subhuti, I recall in the past, during the countless, infinite kalpas before Dipankara Tathagata, the Arhan, the Fully Enlightened One, I served eighty-four hundred, thousand, million, trillion other buddhas and served them without fail. Nevertheless, Subhuti, alhtough I served those buddhas and bhagavans and served them without fail, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, the body of merit of the person who grasps, memorizes, recites, and masters such a sutra as this and explains it in detail to others will exceed my former body of merit not by a hundredfold or a thousandfold or a hundred thousandfold or a millionfold or a hundred-thousand millionfold, but by an amount that cannot be measured, calculated, illustrated, characterized, or even imagined. Subhuti, if I were to describe this noble son or daughter's body of merit, the full extent of the body of merit this noble son or daughter would thereby produce and obtain, it would bewilder or disturb people's minds. Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching spoken by the Tathagata, and inconceivable is the result you should expect."[Translation by Red Pine]
"Subhuti, I remember how in the past, over incalculable eons in the presence of Dipankara Buddha, I got to meet eight hundred four thousand myriad zillions of buddhas; I supported and served every one of them, not missing a single oppurtunity. If, however, there is someone in the final age who can accept and hold and read and recite this sutra, the virtues realized thereby are such that the virtues of my support of those buddhas do not amount to a hundredth part, to a trillionth part, indeed to any numerical or figurative part.
"Subhuti, if I were to fully expound the virtues realized by good men and good women who accept and hold and read and recite this sutra in the final age, people who heard it would become mentally disturbed and would not believe.
"Subhuti, you should know that the principle of this sutra is inconceivable, and its reward is also inconceivable."[Translation by Thomas Cleary]
[Buddha said:] "I recollect through my Buddha-cognition, Subhuti, that in the remote past, aeons before the supremely enlightened one, I faultlessly served millions of Buddhas throughout incalculable ages. Nevertheless, the merit gained by those who take up, remember, study, recite and explain to others this discourse in the future, when the way is obscured, will surpass the merit gained in the service I rendered to all Buddhas millions of times over. Their merit has no number; it is incalculable and incomparable.
"If I were to teach just how vast this merit which will be gained in the future is, Subhuti, good men and women who hear me would become confused, mentally disturbed and even frantic. But since the Tathagata has taught that this discourse on dharma is inconceivable, and incommensurable karmic fruit should be expected from it."[Joshua Pritikin]
"Nevertheless, Subhuti, the noble son or daughter who grasps, memorizes, recites, and masters such a sutra as this and contemplates it thoroughly and explains it in detail to others will suffer their contempt, their utter contempt. And how could this be? Subhuti, the bad karma created by these beings in their past lives should result in an unfortunate rebirth. But now, by suffering such contempt, they put an end to the bad karma of their past lives and attain the enlightenment of Buddhas.
"Subhuti, I recall in the past, during the countless, infinite kalpas before Dipankara Tathagata, the Arhan, the Fully Enlightened One, I served eighty-four hundred, thousand, million, trillion other buddhas and served them without fail. Nevertheless, Subhuti, alhtough I served those buddhas and bhagavans and served them without fail, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, the body of merit of the person who grasps, memorizes, recites, and masters such a sutra as this and explains it in detail to others will exceed my former body of merit not by a hundredfold or a thousandfold or a hundred thousandfold or a millionfold or a hundred-thousand millionfold, but by an amount that cannot be measured, calculated, illustrated, characterized, or even imagined. Subhuti, if I were to describe this noble son or daughter's body of merit, the full extent of the body of merit this noble son or daughter would thereby produce and obtain, it would bewilder or disturb people's minds. Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching spoken by the Tathagata, and inconceivable is the result you should expect."[Translation by Red Pine]
Friday, December 30, 2005
Thoughts on Fifteen
The Buddha begins be emphasizing, yet again, that aseceticism and self-renunciation are not enough. Reaching out to others and explaining this sutra is immeasurably, inconceivably greater. This is because the Tathagata has expounded this sutra for those who wish to be bodhisattvas. Notice that there is no element of coercion, force, or judgment. A bodhisattva does not force another, indeed, cannot force another to embark on the Primary Path of bodhisattva-hood. Furthermore, a bodhisattva does not judge another for not embarking on this path. Indeed all beings are equal in the eyes of a bodhisattva; the concept of individual being breaking down, insufficient. We are all one. We are all humans. Some will not choose to be bodhisattvas; indeed some are constitutionally incapable of becoming bodhisattvas.
What is a bodhisattva? A reminder is appropriate here. This is the bodhisattva vow:
However many beings there are in whatever realms of being might exist, whether they are born from an egg or born from a womb, born from the water or born from the air, whether they have form or no form, whether they have perception or no perception or neither perception nor no perception, in whatever conceivable realm of being one might conceive of beings, in the realm of complete nirvana I shall liberate them all. And though I thus liberate countless beings, not a single being is liberated.
A better translation might be that "I liberate all beings through complete nirvana" as opposed to "in the realm of." Complete nirvana is the state of complete unattachment, even to one's physical body. "incomplete nirvana" is detachment from most things, but still one is attached to the physical body. In some sense, death in Buddhist philosophy is joyous because when you die, you finally achieve the goal of complete detachment. It is a logical progression in a series. It really turns things on its head. The bodhisattva wishes not to be reborn, or perhaps more precisely, is not attached to the idea of being reborn. This flows from the idea that the self is an illusion. I change from moment to moment, so in what sense does my "self" persist? How much more so if I were to be reincarnated? I would be completely different. So in what sense am I reincarnated?
What is a bodhisattva? A reminder is appropriate here. This is the bodhisattva vow:
However many beings there are in whatever realms of being might exist, whether they are born from an egg or born from a womb, born from the water or born from the air, whether they have form or no form, whether they have perception or no perception or neither perception nor no perception, in whatever conceivable realm of being one might conceive of beings, in the realm of complete nirvana I shall liberate them all. And though I thus liberate countless beings, not a single being is liberated.
A better translation might be that "I liberate all beings through complete nirvana" as opposed to "in the realm of." Complete nirvana is the state of complete unattachment, even to one's physical body. "incomplete nirvana" is detachment from most things, but still one is attached to the physical body. In some sense, death in Buddhist philosophy is joyous because when you die, you finally achieve the goal of complete detachment. It is a logical progression in a series. It really turns things on its head. The bodhisattva wishes not to be reborn, or perhaps more precisely, is not attached to the idea of being reborn. This flows from the idea that the self is an illusion. I change from moment to moment, so in what sense does my "self" persist? How much more so if I were to be reincarnated? I would be completely different. So in what sense am I reincarnated?
Fifteen
I am posting the translations in a different order today.
"Subhuti, suppose there are good men and good women who in the morning give in charity as many bodies as there are grains of sand in the Ganges River, then in the afternoon again give charity as many bodies as there are grains of sand in the Ganges River, and then in the evening also give in charity as many bodies as there are grains of sand in the Ganges River, and go on giving bodies in charity this way for countless hundreds of thousands of myriads of millions of eons. Now suppose there are people who hear this sutra, believe in it, and do not oppose it. The blessings of the latter people surpass those of the former; how much the more so if they copy the sutra, accept and hold it, read and recite it, and explain it to others!
"In sum, Subhuti, this sutra has inconceivable, immeasurable, boundless virtues: the Realized One expounds it for those who set out on the Great Vehicle; he expounds it for those who set out on the Supreme Vehicle.
"If there are people who can accept and hold, read and recite, and explain extensively to people, the Realized One knows all these people and sees all these people; every one of them achieves immeasurable, incalculable, boundless, inconceivable virtues. Such people are in effect bearing the unexcelled complete perfect enlightenment of the Realized One.
"Why? Subhuti, those who take pleasure in lesser teachings are attached to the idea of self, the idea of person, the idea of being, and the idea of liver of life; so they cannot listen receptively to this sutra, read or recite it, or explain it to others.
"Subhuti, wherever this sutra may be, in whatever place it may be, it should be provided support by all beings, celestial, human, and titanic. You should know that this place is a stupa, which all should honor, bow to, and circumambulate, and strew with flowers and scents." [Translation: Thomas Cleary]
[This section omitted from Pritikin's translation]
"Furthermore, Subhuti, if a man or woman renounced their self-existence during the morning as many times as there are grains of sand in the Ganges, and likewise renounced their self-existence during midday as many times as there are grains of sand in the Ganges, and renounced their self-existence during the afternoon as many times as there are grains of sand in the Ganges, and renounced their self-existence in this manner for many hundreds and thousands of millions of trillions of kalpas, and someone heard this dharma teaching and did not reject it, the body of merit produced as a result would be immeasurable, infinitely greater. How much more so if they not only wrote it down but grasped it, memorized it, recited it, mastered it, and explained it in detail to others.
"Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching, this dharma teaching spoken by the Tathagata, Subhuti, for the benefit of those beings who set forth on the foremost of paths, for the benefit of those beings who who set forth on the best of paths. For if someone grasps, memorizes, recites, and masters this dharma teaching and explains it in detail to others, the Tathagata will know them, Subhuti, by means of his Buddha knowledge. And the Tathagata will see them, Subhuti, by means of his Buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce a body of merit that has no limits, a body of merit that is inconceivable, incomparable, immeasurable, and boundless. For all such beings as these, Subhuti, likewise wear enlightenment upon their shoulders. And how so? Subhuti, this dharma teaching cannot be heard by beings of lesser aspiration: not by those who mistakenly perceive a self, nor by those who mistakenly perceive a being, a life, or a soul. For beings who lack the bodhisattva's aspiration cannot hear, grasp, memorize, recite, or master this dharma teaching.
"Moreover, Subhuti, wherever this sutra is explained, that place shall be honored. Whether in the realm of devas, humans, or asuras, that place shall be honored with prostrations and circumambulations. That place shall be like a stupa." [Translation by Red Pine]
"Subhuti, suppose there are good men and good women who in the morning give in charity as many bodies as there are grains of sand in the Ganges River, then in the afternoon again give charity as many bodies as there are grains of sand in the Ganges River, and then in the evening also give in charity as many bodies as there are grains of sand in the Ganges River, and go on giving bodies in charity this way for countless hundreds of thousands of myriads of millions of eons. Now suppose there are people who hear this sutra, believe in it, and do not oppose it. The blessings of the latter people surpass those of the former; how much the more so if they copy the sutra, accept and hold it, read and recite it, and explain it to others!
"In sum, Subhuti, this sutra has inconceivable, immeasurable, boundless virtues: the Realized One expounds it for those who set out on the Great Vehicle; he expounds it for those who set out on the Supreme Vehicle.
"If there are people who can accept and hold, read and recite, and explain extensively to people, the Realized One knows all these people and sees all these people; every one of them achieves immeasurable, incalculable, boundless, inconceivable virtues. Such people are in effect bearing the unexcelled complete perfect enlightenment of the Realized One.
"Why? Subhuti, those who take pleasure in lesser teachings are attached to the idea of self, the idea of person, the idea of being, and the idea of liver of life; so they cannot listen receptively to this sutra, read or recite it, or explain it to others.
"Subhuti, wherever this sutra may be, in whatever place it may be, it should be provided support by all beings, celestial, human, and titanic. You should know that this place is a stupa, which all should honor, bow to, and circumambulate, and strew with flowers and scents." [Translation: Thomas Cleary]
[This section omitted from Pritikin's translation]
"Furthermore, Subhuti, if a man or woman renounced their self-existence during the morning as many times as there are grains of sand in the Ganges, and likewise renounced their self-existence during midday as many times as there are grains of sand in the Ganges, and renounced their self-existence during the afternoon as many times as there are grains of sand in the Ganges, and renounced their self-existence in this manner for many hundreds and thousands of millions of trillions of kalpas, and someone heard this dharma teaching and did not reject it, the body of merit produced as a result would be immeasurable, infinitely greater. How much more so if they not only wrote it down but grasped it, memorized it, recited it, mastered it, and explained it in detail to others.
"Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching, this dharma teaching spoken by the Tathagata, Subhuti, for the benefit of those beings who set forth on the foremost of paths, for the benefit of those beings who who set forth on the best of paths. For if someone grasps, memorizes, recites, and masters this dharma teaching and explains it in detail to others, the Tathagata will know them, Subhuti, by means of his Buddha knowledge. And the Tathagata will see them, Subhuti, by means of his Buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce a body of merit that has no limits, a body of merit that is inconceivable, incomparable, immeasurable, and boundless. For all such beings as these, Subhuti, likewise wear enlightenment upon their shoulders. And how so? Subhuti, this dharma teaching cannot be heard by beings of lesser aspiration: not by those who mistakenly perceive a self, nor by those who mistakenly perceive a being, a life, or a soul. For beings who lack the bodhisattva's aspiration cannot hear, grasp, memorize, recite, or master this dharma teaching.
"Moreover, Subhuti, wherever this sutra is explained, that place shall be honored. Whether in the realm of devas, humans, or asuras, that place shall be honored with prostrations and circumambulations. That place shall be like a stupa." [Translation by Red Pine]
Thursday, December 29, 2005
More thoughts on fourteen
It is interesting that Subhuti summarizes the teaching as detachment from self, life, and soul. Buddha agrees, and gives examples of why this is the primary teaching. If you remain unattached, when someone insults you, or more dramatically, cuts off your limbs, you won't become angry. Hence, not becoming angry is a secondary effect. Similarly, detachment will give you patience, such as if you have to endure "five hundred lifetimes." Patience, too is a secondary effect. At the end of the passage, Buddha warns us yet again even to practice charity (do good deeds) with detachment. I assume he emphasizes it because it is so easy to fall into the trap of expecting some kind of reward, physical or mental, from one's good acts. I recently wrote some kind notes to people, and I couldn't wait to see how they were going to thank me in return! Talk about charity with attachment. I fell into this trap. It is very hard for me to practice charity with detachment, but I am going to try.
Tuesday, December 27, 2005
Some thoughts on fourteen
A quick comment about my perception of the meaning of "All attachments are no attachments." I take this to mean that anything we are attached to it not ultimately real but partially a mental construct. Thus it is not really an attachment but an illusion of an attachment. On the other hand one could say that it is an attachment to an illusion.
I'm not sure what the difference is between buddha-vision and buddha-cognition. Probably they are interrelated. I am beginning to intuitively understand "buddha-nature." Buddha-nature like human nature is latent within all of us, but buddha nature subsumes human nature in that we still have instincts, impulses and compulsions, but with Buddha nature we recognize them as such. We do not become other than who we are, but with heightened perception of everything, including our own thought processes, we move toward enlightenment. Well that's my provisional idea anyway.
I had a dream last night in which I was explaining to someone that they should recognize the nature of their own compulsions. That's encouraging to me, because it means I am taking these teachings to heart.
Ta ta for now.
I'm not sure what the difference is between buddha-vision and buddha-cognition. Probably they are interrelated. I am beginning to intuitively understand "buddha-nature." Buddha-nature like human nature is latent within all of us, but buddha nature subsumes human nature in that we still have instincts, impulses and compulsions, but with Buddha nature we recognize them as such. We do not become other than who we are, but with heightened perception of everything, including our own thought processes, we move toward enlightenment. Well that's my provisional idea anyway.
I had a dream last night in which I was explaining to someone that they should recognize the nature of their own compulsions. That's encouraging to me, because it means I am taking these teachings to heart.
Ta ta for now.
Fourteen
By the force of this dharma, the venerable Subhuti was moved to tears. Wiping his eyes, he said to the Buddha, "How remarkable, Bhagavan, how most remarkable, Sugata, is this dharma teaching that the Bhagavan speaks for the benefit of those beings who seek the foremost of paths, for the benefit of those who seek the best of paths, and from which my own awareness is born. Bhagavan, I have never heard such a teaching as this! They shall be the most remarkably blessed of bodhisattvas, Bhagavan, who hear what is said in this sutra and give birth to a perception of its truth. And how so? Bhagavan, a perception of its truth is no perception of its truth. Thus does the Tathagata speak of a perception of its truth as a `perception of its truth.'
"Hearing such a dharma teaching as this, Bhagavan, it is not remarkable that I should trust and believe it. But in the future, Bhagavan, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, Bhagavan, those beings who grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, they shall be most remarkably blessed. Moeover, Bhagavan, they shall not create the perception of a self, nor shall they create the perception of a being, the perception of a life, or the perception of a soul. They shall create neither a perception nor no perception. And why not? Bhagavan, the perception of a self is no perception, and the perception of a being, a life, or a soul is also no perception. And why not? because buddhas and bhagavans are free of all perceptions."
This having been said, the Buddha told the venerable Subhuti, "So it is, Subhuti. So it is. Those beings shall be most remarkably blessed, Subhuti, who are not alarmed, not frightened, and not distressed by what is said in this sutra. And how so? Subhuti, what the Tathagata proclaims as the best of perfections is, in truth, no perfection. Moreover, Subhuti, what the Tathagata proclaims as the best of perfections is also proclaimed by countless buddhas and bhagavans. Thus is it called the `best of perfections.'
"So, too, Subhuti, is the Tathagata's perfection of forbearance no perfection. And how so? Subhuti, when King Kali cut off my limbs, my ears and nose, and my flesh, at that moment I had no perception of a self, a being, a life, or a soul. I had neither a perception nor no perception. And why not? At that moment, Subhuti, if I had the perception of a self, at that moment I would alos have the perception of anger. Or if I had had the perception of a being, the perception of a life, or the perception of a soul, at that moment I would have had the perception of anger. And how so? Subhuti, I recall the five hundred lifetimes I was the mendicant Kshanti, and during that time I had no perception of a self. Nor did I have the perception of a being, the perception of a life, or the perception of a soul.
"Therefore, Subhuti, fearless bodhisattvas should get rid of all perceptions in giving birth to the thought of unexcelled, perfect enlightenment. They should not give birth to a thought attached to a sight, nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma. They should not give birth attached to a dharma, nor should they give birth to a thought attached to no dharma. They should not give birth to a thought attached to anything. And why not? Every attachment is no attachment. Thus the Tathagata says that bodhisattvas give gifts without being attached. They should give gifts without being attached to a sight, a sound, a smell, a taste, a touch, or a dharma.
"Moreover, Subhuti, bodhisattvas should practice charity in this manner for the benefit of all beings. And how so? Subhuti, the perception of a being is no perception. Likewise, all the beings of whom the Tathagata speaks are thus no beings. And how so? Subhuti what the Tathagata says is real. What the Tathagata says is true and is as he says it is and is not other than as he says it is. What the Tathagata says is not false. Moreover, Subhuti, in the dharma realized, taught, and reflected on by the Tathagata, there is nothing true and nothing false.
"Subhuti, imagine a person who enters a dark place and who can't see a thing. he is like a bodhisattva ruled by objects, like someone practicing charity ruled by objects. Now, Subhuti, imagine a person with eyesight at the end of the night when the sun shines forth who can see all manner of things. He is like a bodhisattva not ruled by objects, like someone practicing charity not ruled by objects.
"Furthermore, Subhuti, if a noble son or daughter should grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, the Tathagata will know them, Subhuti by means of his buddha knowledge. And the Tathagata will see them, Subhuti, ny means of his buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce and obtain an immeasurable, infinite, body of merit." [Translation: Red Pine]
Subhuti, hearing this discourse on dharma, understood it and was moved to tears. He spoke:
"Buddha! The teaching of the Tathagata regarding dharma is most precious. Through it, Buddha-cognition has arisen in me. Never havi I witnessed such a teaching! Blessed are those who when this discourse is taight, have true perception. Yet true perception is in fact no perception, thought the Tathagata teaches true perception.
"When this discourse on dharma is being taught , it is easy for me to accept and believe it. But in future days, when the teaching wanes, beings will listen to this teaching, retain it, ponder it, and illuminate it for others, and they will be blessed indeed. For in them no sense of selfm no conception of an entity, no perception of personality, will exist. A sense of self is no sense, intruth, a conception of being is no conception, and a perception of personality is no perception. The Buddhas have transcended all perceptions!"
Buddha said: "It is as you say, Subhuti. Blessed indeed are those beings who do not trembe with fear or awe when they hear this teaching. The Tathagata has taught parama paramita, the supreme perfection. And this teaching of the Tathagata is also the teaching of countless Buddhas.
"Further, Subhuti, the perfection of patience taught by the Tathagata is in reality no perfection. Why? When the Raja of Kalinga mutilated my body, I had at that time no sense of self, no conception of being, no perception of personality. If such a conception or perception had arisen at that time, anger and hatred would have arisen in me. But for five hundred lives I have been a sage suffused with patience, having no sense of self, no conception of being, no perception of personality.
"A Bodhisattva, once he has relinquished all perceptions, raises his thought to the enlightenment. He releases a thought free of form, sound, taste, touch, or mental activity, free even from dharma and adharma, for all supporting conditions are in reality no support at all. Hence the Tathagata teaches: virtue should be practiced by a Bodhisattva who relies on no supporting conditions.
"A Bodhisattva should practice virtue in this way for the welfare of all beings. And yet, the perception of a being, SUbhuti, is no perception. All those beings just spoken of are in fact no beings. The Tathagata does not speak falsely, but rather speaks the truth, in accord with reality. Yet the dharma which the Tathagata has attained and now illuminates for others is neither real nor unreal.
"A Bodhisattva who is attached to conceptions and perceptions, and who renounces virtue, is like a man groping in the dark. A Bodhisattva sho is free from conceptions and perceptions, and who renounces virtue, is like a man whose eyes see all things clearly in the bright morning sun."
Buddha said: "Those good men and women who will take up this teaching on dharma, who will think on it, recite it, study it, and who will illuminate the whole of it for others, they are known to the Tathagata. He recognizes them by his Buddha-cognition and perceives them with his Buddha-eye. These good beings will each bring to fruitation immeasurable and incalculable merit." [Translation: Joshua Pritikin]
Then Subhuti, hearing the exposition of this sutra, profoundly understood the import. Weeping, he said to the Buddha, "It is wonderful, World Honored One, how the Buddha expounds such an extremely profound scripture. What with all the insight I have gained since long ago, I have never gotten to hear such a sutra.
"World Honored One, if there are any people who get to hear this sutra and have pure faith, this gives rise to the manifestation of truth. One should know that such people accomplish the most wonderful virtues."
"World Honored One, this manifestation of truth is not a form: therefore the Realized One says it is called the manifestation of truth."
"World Honored One, that I have now gotten to hear such a sutra, believe in it, understand it, and accept and hold it, is not to be considered difficult. If, in a future age, in the final five hundred years, there are people who get to hear this sutra, believe in it, understand it, and accept and hold it, these people will be most rare. Why? These people will have no image of self, no image of person, no image of being, no image of a liver of life. Why? The image of self is not a characteristic; the image of person, the image of being, and the image of a liver of life are not characteristics. Why? Being detached from all images, they are called Buddhas."
Buddha said to Subhuti, "It is so. It is so. If, moreover, there are people who, on getting to hear this sutra, are not shocked, not frightened, and not intimidated, know that these people will be extremely rare.
"Why? Subhuti, the first perfection the Realized One expounds is not the first perfection; this is called the first perfection.
"Subhuti, the perfection of patience under insult the Realized One says is not perfection of patience under insult.
"Why? Subhuti, it is like when I was dismembered by King Kali long ago. At that time I had no image of self, no image of person, no image of being, and no image of a liver of life. Why? As I was being didmembered in the past, if I had an image of self, an image of person, an image of being, and an image of a liver of life, I would have become angry and hateful.
"Subhuti, I also remember that in the past I was wizard of forbearance for five hundred generations, and during all that time I had no image of self, no image of person, no image of being, no image of liver of life.
"Therefore, Subhuti, bodhisattvas should aspire to enlightenment detached from all images. They should not activate the mind dwelling on form, they should not activate the mind dwelling on sound, scent, flavor, feeling, or phenomena. They should activate the mind that does not dwell on anything. If the mind dwells anywhere this is an abode. This is why Buddha says the minds of Bodhisattvas should not dwell on matter as they give charity. Subhuti, bodhisattvas should give in this way so as to benefit all beings.
"The Realized One, coming from thusness, says that all apearances are not characteristics, and that all beings are not beings.
"Subhuti, the Realized One is one who speaks genuinely, one who speaks truly, one who speaks as is, one who speaks without deception, one who speaks without contradiction. Subhuti, the truth realized by the Realized One has neither reality nor unreality.
"Subhuti, if bodhisattvas practice giving in charity with their minds dwelling on things, they are like people who have gone into darkness and so see nothing. If bodhisattvas practice giving charity with their minds not dwelling on things, they are like people with sight in the sunlight, seeing all sorts of shapes and colors.
"Subhuti, in future ages, if there are good men and good women who are able to accept and hold this sutra, read and recite it, the Realized One will know and see all of these people by means of enlightened wisdom; all of them will develop infinite, boundless virtues." [Translation by Thomas Cleary]
"Hearing such a dharma teaching as this, Bhagavan, it is not remarkable that I should trust and believe it. But in the future, Bhagavan, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, Bhagavan, those beings who grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, they shall be most remarkably blessed. Moeover, Bhagavan, they shall not create the perception of a self, nor shall they create the perception of a being, the perception of a life, or the perception of a soul. They shall create neither a perception nor no perception. And why not? Bhagavan, the perception of a self is no perception, and the perception of a being, a life, or a soul is also no perception. And why not? because buddhas and bhagavans are free of all perceptions."
This having been said, the Buddha told the venerable Subhuti, "So it is, Subhuti. So it is. Those beings shall be most remarkably blessed, Subhuti, who are not alarmed, not frightened, and not distressed by what is said in this sutra. And how so? Subhuti, what the Tathagata proclaims as the best of perfections is, in truth, no perfection. Moreover, Subhuti, what the Tathagata proclaims as the best of perfections is also proclaimed by countless buddhas and bhagavans. Thus is it called the `best of perfections.'
"So, too, Subhuti, is the Tathagata's perfection of forbearance no perfection. And how so? Subhuti, when King Kali cut off my limbs, my ears and nose, and my flesh, at that moment I had no perception of a self, a being, a life, or a soul. I had neither a perception nor no perception. And why not? At that moment, Subhuti, if I had the perception of a self, at that moment I would alos have the perception of anger. Or if I had had the perception of a being, the perception of a life, or the perception of a soul, at that moment I would have had the perception of anger. And how so? Subhuti, I recall the five hundred lifetimes I was the mendicant Kshanti, and during that time I had no perception of a self. Nor did I have the perception of a being, the perception of a life, or the perception of a soul.
"Therefore, Subhuti, fearless bodhisattvas should get rid of all perceptions in giving birth to the thought of unexcelled, perfect enlightenment. They should not give birth to a thought attached to a sight, nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma. They should not give birth attached to a dharma, nor should they give birth to a thought attached to no dharma. They should not give birth to a thought attached to anything. And why not? Every attachment is no attachment. Thus the Tathagata says that bodhisattvas give gifts without being attached. They should give gifts without being attached to a sight, a sound, a smell, a taste, a touch, or a dharma.
"Moreover, Subhuti, bodhisattvas should practice charity in this manner for the benefit of all beings. And how so? Subhuti, the perception of a being is no perception. Likewise, all the beings of whom the Tathagata speaks are thus no beings. And how so? Subhuti what the Tathagata says is real. What the Tathagata says is true and is as he says it is and is not other than as he says it is. What the Tathagata says is not false. Moreover, Subhuti, in the dharma realized, taught, and reflected on by the Tathagata, there is nothing true and nothing false.
"Subhuti, imagine a person who enters a dark place and who can't see a thing. he is like a bodhisattva ruled by objects, like someone practicing charity ruled by objects. Now, Subhuti, imagine a person with eyesight at the end of the night when the sun shines forth who can see all manner of things. He is like a bodhisattva not ruled by objects, like someone practicing charity not ruled by objects.
"Furthermore, Subhuti, if a noble son or daughter should grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, the Tathagata will know them, Subhuti by means of his buddha knowledge. And the Tathagata will see them, Subhuti, ny means of his buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce and obtain an immeasurable, infinite, body of merit." [Translation: Red Pine]
Subhuti, hearing this discourse on dharma, understood it and was moved to tears. He spoke:
"Buddha! The teaching of the Tathagata regarding dharma is most precious. Through it, Buddha-cognition has arisen in me. Never havi I witnessed such a teaching! Blessed are those who when this discourse is taight, have true perception. Yet true perception is in fact no perception, thought the Tathagata teaches true perception.
"When this discourse on dharma is being taught , it is easy for me to accept and believe it. But in future days, when the teaching wanes, beings will listen to this teaching, retain it, ponder it, and illuminate it for others, and they will be blessed indeed. For in them no sense of selfm no conception of an entity, no perception of personality, will exist. A sense of self is no sense, intruth, a conception of being is no conception, and a perception of personality is no perception. The Buddhas have transcended all perceptions!"
Buddha said: "It is as you say, Subhuti. Blessed indeed are those beings who do not trembe with fear or awe when they hear this teaching. The Tathagata has taught parama paramita, the supreme perfection. And this teaching of the Tathagata is also the teaching of countless Buddhas.
"Further, Subhuti, the perfection of patience taught by the Tathagata is in reality no perfection. Why? When the Raja of Kalinga mutilated my body, I had at that time no sense of self, no conception of being, no perception of personality. If such a conception or perception had arisen at that time, anger and hatred would have arisen in me. But for five hundred lives I have been a sage suffused with patience, having no sense of self, no conception of being, no perception of personality.
"A Bodhisattva, once he has relinquished all perceptions, raises his thought to the enlightenment. He releases a thought free of form, sound, taste, touch, or mental activity, free even from dharma and adharma, for all supporting conditions are in reality no support at all. Hence the Tathagata teaches: virtue should be practiced by a Bodhisattva who relies on no supporting conditions.
"A Bodhisattva should practice virtue in this way for the welfare of all beings. And yet, the perception of a being, SUbhuti, is no perception. All those beings just spoken of are in fact no beings. The Tathagata does not speak falsely, but rather speaks the truth, in accord with reality. Yet the dharma which the Tathagata has attained and now illuminates for others is neither real nor unreal.
"A Bodhisattva who is attached to conceptions and perceptions, and who renounces virtue, is like a man groping in the dark. A Bodhisattva sho is free from conceptions and perceptions, and who renounces virtue, is like a man whose eyes see all things clearly in the bright morning sun."
Buddha said: "Those good men and women who will take up this teaching on dharma, who will think on it, recite it, study it, and who will illuminate the whole of it for others, they are known to the Tathagata. He recognizes them by his Buddha-cognition and perceives them with his Buddha-eye. These good beings will each bring to fruitation immeasurable and incalculable merit." [Translation: Joshua Pritikin]
Then Subhuti, hearing the exposition of this sutra, profoundly understood the import. Weeping, he said to the Buddha, "It is wonderful, World Honored One, how the Buddha expounds such an extremely profound scripture. What with all the insight I have gained since long ago, I have never gotten to hear such a sutra.
"World Honored One, if there are any people who get to hear this sutra and have pure faith, this gives rise to the manifestation of truth. One should know that such people accomplish the most wonderful virtues."
"World Honored One, this manifestation of truth is not a form: therefore the Realized One says it is called the manifestation of truth."
"World Honored One, that I have now gotten to hear such a sutra, believe in it, understand it, and accept and hold it, is not to be considered difficult. If, in a future age, in the final five hundred years, there are people who get to hear this sutra, believe in it, understand it, and accept and hold it, these people will be most rare. Why? These people will have no image of self, no image of person, no image of being, no image of a liver of life. Why? The image of self is not a characteristic; the image of person, the image of being, and the image of a liver of life are not characteristics. Why? Being detached from all images, they are called Buddhas."
Buddha said to Subhuti, "It is so. It is so. If, moreover, there are people who, on getting to hear this sutra, are not shocked, not frightened, and not intimidated, know that these people will be extremely rare.
"Why? Subhuti, the first perfection the Realized One expounds is not the first perfection; this is called the first perfection.
"Subhuti, the perfection of patience under insult the Realized One says is not perfection of patience under insult.
"Why? Subhuti, it is like when I was dismembered by King Kali long ago. At that time I had no image of self, no image of person, no image of being, and no image of a liver of life. Why? As I was being didmembered in the past, if I had an image of self, an image of person, an image of being, and an image of a liver of life, I would have become angry and hateful.
"Subhuti, I also remember that in the past I was wizard of forbearance for five hundred generations, and during all that time I had no image of self, no image of person, no image of being, no image of liver of life.
"Therefore, Subhuti, bodhisattvas should aspire to enlightenment detached from all images. They should not activate the mind dwelling on form, they should not activate the mind dwelling on sound, scent, flavor, feeling, or phenomena. They should activate the mind that does not dwell on anything. If the mind dwells anywhere this is an abode. This is why Buddha says the minds of Bodhisattvas should not dwell on matter as they give charity. Subhuti, bodhisattvas should give in this way so as to benefit all beings.
"The Realized One, coming from thusness, says that all apearances are not characteristics, and that all beings are not beings.
"Subhuti, the Realized One is one who speaks genuinely, one who speaks truly, one who speaks as is, one who speaks without deception, one who speaks without contradiction. Subhuti, the truth realized by the Realized One has neither reality nor unreality.
"Subhuti, if bodhisattvas practice giving in charity with their minds dwelling on things, they are like people who have gone into darkness and so see nothing. If bodhisattvas practice giving charity with their minds not dwelling on things, they are like people with sight in the sunlight, seeing all sorts of shapes and colors.
"Subhuti, in future ages, if there are good men and good women who are able to accept and hold this sutra, read and recite it, the Realized One will know and see all of these people by means of enlightened wisdom; all of them will develop infinite, boundless virtues." [Translation by Thomas Cleary]
Monday, December 26, 2005
Thoughts on Thirteen
First, I'd like to point out a possibly better way of interpreting sentences like:
"What the Tathagata says is the perfection of wisdom is no perfection. Thus it is called the 'perfection of wisdom.'"
I think what is confusing is the word "thus." I don't think it is being used here in the sense of implication but rather as a synonym for "in this manner." The first sentence points out that the perfection of wisdom is a limited concept and also that words cannot do it justice. The second senence then says that we should keep this in mind when we use the phrase "perfection of wisdom," that it is a limited concept.
This chapeter seems to be a summary of some points of the sutra mentioned so far. Subhuti asks for a name to remember the sutra by. Buddha supplies one, and then goes on to question Subhuti about some of the points he made so far.
*The Buddha teaches no doctrine.
*Nothing, even the huge number of specks of dust in the universe, is ultimately real, even though it is not completely unreal.
*The Buddha is not recognized by physical marks on his body, even though the "original Buddha" Shakyamuni is reputed to have certain physical characteristics. These are not necessary to be a Buddha.
*Self-renunciation and ascetisism (sp?) are not enough. One must also help others, in particular by explaining this sutra to them.
In reference to this last point, I was reminded of it when I watched the film Kandahar the other night. Some young girls were being sent into Afghanistan under the old Taliban regime from Iran. Under the Taliban, women had no rights, did not go to school, and were in general extremely unhappy. These girls were being sent into this. One man was trying to help them out, and told them to imagine they were ants, because that way, the small area (physical and mental) they were trapped in would seem bigger. This man was giving a gift that had the potential to help these girls quite a bit in achieving peace of mind. Helping these girls in this way had the potential for achieving far more good then giving them food, donating to the Red Cross, or even worse, secluding oneself in a hermitage.
Ta ta for now.
"What the Tathagata says is the perfection of wisdom is no perfection. Thus it is called the 'perfection of wisdom.'"
I think what is confusing is the word "thus." I don't think it is being used here in the sense of implication but rather as a synonym for "in this manner." The first sentence points out that the perfection of wisdom is a limited concept and also that words cannot do it justice. The second senence then says that we should keep this in mind when we use the phrase "perfection of wisdom," that it is a limited concept.
This chapeter seems to be a summary of some points of the sutra mentioned so far. Subhuti asks for a name to remember the sutra by. Buddha supplies one, and then goes on to question Subhuti about some of the points he made so far.
*The Buddha teaches no doctrine.
*Nothing, even the huge number of specks of dust in the universe, is ultimately real, even though it is not completely unreal.
*The Buddha is not recognized by physical marks on his body, even though the "original Buddha" Shakyamuni is reputed to have certain physical characteristics. These are not necessary to be a Buddha.
*Self-renunciation and ascetisism (sp?) are not enough. One must also help others, in particular by explaining this sutra to them.
In reference to this last point, I was reminded of it when I watched the film Kandahar the other night. Some young girls were being sent into Afghanistan under the old Taliban regime from Iran. Under the Taliban, women had no rights, did not go to school, and were in general extremely unhappy. These girls were being sent into this. One man was trying to help them out, and told them to imagine they were ants, because that way, the small area (physical and mental) they were trapped in would seem bigger. This man was giving a gift that had the potential to help these girls quite a bit in achieving peace of mind. Helping these girls in this way had the potential for achieving far more good then giving them food, donating to the Red Cross, or even worse, secluding oneself in a hermitage.
Ta ta for now.
Thirteen
This having been said, the venerable Subhuti asked, "Bhagavan, what is the name of this dharma teaching, and how should we remember it?"
The Buddha told the venerable Subhuti, "The name of this dhatma teaching, Subhuti, is the Perfection of Wisdom. Thus should you remember it. And how so? Subhuti, what the Tathagata says is the perfection of wisdom, the Tathagata says is no perfection. Thus it is called the `perfection of wisdom.'
"Subhuti, what do you think? Is there any such dharma spoken by the Tathagata?"
Subhuti said, "No, indeed, Bhagavan. There is no such dharma spoken by the Tathagata."
The Buddha said, "Subhuti, what do you think? Are all the specks of dust in the billion-world-system of a universe many?"
Subhuti said, "Many, Bhagavan. The specks of dust are many, Sugata. And how so? Because, Bhagavan, what the Tathagata says is a speck of dust, Bhagavan, the Tathagata says is no speck. Thus is is called a `speck of dust.' And what the Tathagata says is a world-system, the Tathagata says is no system. Thus is it called a `world-system.'
The Buddha said, "Subhuti, what do you think? Can the Tathagata, the Arhan, the Fully-Enlightened One be seen by means of the thirty-two attributes of a perfect person?"
Subhuti said, "No, indeed, Bhagavan. The Tathagata, the Arhan, the Fully-Enlightened One cannot be seen by means of the thirty-two attributes of a perfect person. And why not? Because, Bhagavan, what the Tathagata says are the thirty-two attributes of a perfect person, the Tathagata says are no attributes. Thus are they called the `thirty-two attributes of a perfect person.'"
The Buddha said, "Furthermore, Subhuti, if a man or woman renounced their self-existence every day as many times as there are grains of sand in the Ganges and renounced their self-existence in this manner for as many kalpas as there are grains of sand in the Ganges, and someone grasped but one four-line gatha of this dharma teaching and made it known and explained it to othere, the body of merit produced as a result would be immeasurably, infinitely greater." [Translation by red Pine]
Subhuti asked Buddha: "What is this teaching on dharma and how shall it be remembered?"
Buddha answered: "This teaching, Subhuti, is known as Prajnaparamita, the perfection of wisdom, and you should remember it as such. Yet the very discourse the Tathagata has taught as `the perfection of wisdom' is exactly the teaching which is not the perfection of wisdom. Thus it only called the Prajnaparamita.
"Do you think, Subhuti, that the Tathagata has taught any special dharama?"
"No, Buddha," Subhuti answered, "not at all!" [Tranlation by Joshua Pritikin]
Then Subhuti said to the Buddha, "World Honored One, what is this sutra to be named? How should we uphold it?"
The Buddha told Subhuti, "This sutra is named Diamond Prajnaparamita; you should uphold it by this name. Why? Subhuti, the prajnaparamita explained by the Buddha is not prajnaparamita."
"What do you think, Subhuti---does the Realized One have a doctrine to preach?"
Subhuti said to the Buddha, "World Honored One, the Realized One has no doctrine."
"Subhuti, what do you think---are there many atoms in a billion-world universe?"
Subhuti said, "Very many World-Honored One."
"Subhuti, those atoms the Realized One says are not atoms, they are called atoms. The Realized One says that the universe is not the universe, it is called the universe."
"Subhuti, what do you think---can the Realized One be seen by way of the thirty-two marks?"
"No World Honored One, the Buddha cannot be seen by way of the thirty-two marks. Why? The thirty-two marks explained by the Realized One are not marks, they are called the thirty-two marks."
"Subhuti, suppose there are good men and good women who give countless lives in charity. Now suppose there are people who accept and hold the equivalent of even a four-line verse of this sutra and explain it to others; their blessings would be much more." [Translation by Thomas Cleary]
The Buddha told the venerable Subhuti, "The name of this dhatma teaching, Subhuti, is the Perfection of Wisdom. Thus should you remember it. And how so? Subhuti, what the Tathagata says is the perfection of wisdom, the Tathagata says is no perfection. Thus it is called the `perfection of wisdom.'
"Subhuti, what do you think? Is there any such dharma spoken by the Tathagata?"
Subhuti said, "No, indeed, Bhagavan. There is no such dharma spoken by the Tathagata."
The Buddha said, "Subhuti, what do you think? Are all the specks of dust in the billion-world-system of a universe many?"
Subhuti said, "Many, Bhagavan. The specks of dust are many, Sugata. And how so? Because, Bhagavan, what the Tathagata says is a speck of dust, Bhagavan, the Tathagata says is no speck. Thus is is called a `speck of dust.' And what the Tathagata says is a world-system, the Tathagata says is no system. Thus is it called a `world-system.'
The Buddha said, "Subhuti, what do you think? Can the Tathagata, the Arhan, the Fully-Enlightened One be seen by means of the thirty-two attributes of a perfect person?"
Subhuti said, "No, indeed, Bhagavan. The Tathagata, the Arhan, the Fully-Enlightened One cannot be seen by means of the thirty-two attributes of a perfect person. And why not? Because, Bhagavan, what the Tathagata says are the thirty-two attributes of a perfect person, the Tathagata says are no attributes. Thus are they called the `thirty-two attributes of a perfect person.'"
The Buddha said, "Furthermore, Subhuti, if a man or woman renounced their self-existence every day as many times as there are grains of sand in the Ganges and renounced their self-existence in this manner for as many kalpas as there are grains of sand in the Ganges, and someone grasped but one four-line gatha of this dharma teaching and made it known and explained it to othere, the body of merit produced as a result would be immeasurably, infinitely greater." [Translation by red Pine]
Subhuti asked Buddha: "What is this teaching on dharma and how shall it be remembered?"
Buddha answered: "This teaching, Subhuti, is known as Prajnaparamita, the perfection of wisdom, and you should remember it as such. Yet the very discourse the Tathagata has taught as `the perfection of wisdom' is exactly the teaching which is not the perfection of wisdom. Thus it only called the Prajnaparamita.
"Do you think, Subhuti, that the Tathagata has taught any special dharama?"
"No, Buddha," Subhuti answered, "not at all!" [Tranlation by Joshua Pritikin]
Then Subhuti said to the Buddha, "World Honored One, what is this sutra to be named? How should we uphold it?"
The Buddha told Subhuti, "This sutra is named Diamond Prajnaparamita; you should uphold it by this name. Why? Subhuti, the prajnaparamita explained by the Buddha is not prajnaparamita."
"What do you think, Subhuti---does the Realized One have a doctrine to preach?"
Subhuti said to the Buddha, "World Honored One, the Realized One has no doctrine."
"Subhuti, what do you think---are there many atoms in a billion-world universe?"
Subhuti said, "Very many World-Honored One."
"Subhuti, those atoms the Realized One says are not atoms, they are called atoms. The Realized One says that the universe is not the universe, it is called the universe."
"Subhuti, what do you think---can the Realized One be seen by way of the thirty-two marks?"
"No World Honored One, the Buddha cannot be seen by way of the thirty-two marks. Why? The thirty-two marks explained by the Realized One are not marks, they are called the thirty-two marks."
"Subhuti, suppose there are good men and good women who give countless lives in charity. Now suppose there are people who accept and hold the equivalent of even a four-line verse of this sutra and explain it to others; their blessings would be much more." [Translation by Thomas Cleary]
Sunday, December 25, 2005
Thoughts on twelve
More emphasis on disseminating the teaching, particularly this very sutra. That goes a long way toward explaining why we, 2500 years later, actually have it before our eyes. This is how we produce vast bodies of merit, by disseminating the teaching for other beings to take up, use for their own growth, and disseminate to others. Now when I say "body of merit" I just mean that the good effects we have on the world will be much larger if we help other beings to achieve happiness and tranquil states of mind, especially if these beings then do the same for others.
As I've alluded to before, one could take the pessimistic view that this sutra is worthless and is only passed on because it emphasizes that aspect to its readers. This is the view of religion as a virus. The evangelistic religions tend to grow and persist, eventually beating their less extroverted competitors in one vast darwinian struggle. However, this cannot be the whole story, because disciples wouldn't bother to pass on the teaching of a religion that they have found to be ineffective. Also, Buddhism emphasizes that we think deeply abouth things, rejecting and embracing dharmas in an egalitarian way, based on our perception of their truth. To me Buddhism is a philosophy (or religion) which is deeply consistent with the scientific method, which I have a lot of a priori faith in.
So far in my practice, I have made Buddhism work. I hope that it continues to do so, but will not remain attached to that idea! Hee hee.
As I've alluded to before, one could take the pessimistic view that this sutra is worthless and is only passed on because it emphasizes that aspect to its readers. This is the view of religion as a virus. The evangelistic religions tend to grow and persist, eventually beating their less extroverted competitors in one vast darwinian struggle. However, this cannot be the whole story, because disciples wouldn't bother to pass on the teaching of a religion that they have found to be ineffective. Also, Buddhism emphasizes that we think deeply abouth things, rejecting and embracing dharmas in an egalitarian way, based on our perception of their truth. To me Buddhism is a philosophy (or religion) which is deeply consistent with the scientific method, which I have a lot of a priori faith in.
So far in my practice, I have made Buddhism work. I hope that it continues to do so, but will not remain attached to that idea! Hee hee.
Twelve
"Furthermore, Subhuti, wherever but one four-line gatha of this dharma teaching is spoken or explained, that place is like a stupa in the world of devas, humans, and asuras. How much more shall they be remarkably blessed, Subhuti, who memorize, recite, and master this entire teaching and explain it in detail to others. For in that place, Subhuti, dwells a teacher or one who represents the guru of wisdom." [Translation by Red Pine]
[This chapter is omitted from Pritikin's translation]
"Furthermore, Subhui, wherever this sutra is expounded, even the equivalent of a four-line verse, this place is worthy of the offerings of all beings, human, angelic, or titanic, as if it were a shrine of Buddha."
"How much the more if anyone can accept, hold, read and recite the whole thing: SUbhuti, you should know that this person achieves the highest, rarest state. Wherever this sutra may be, this person, like a reverent disciple, considers Buddha to be there." [Translation by Thomas Cleary]
Moreover, Subhuti, that spot of earth where one has taken from this discoures on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be like a shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wondefully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him. [Translation by Edward Conze]
[This chapter is omitted from Pritikin's translation]
"Furthermore, Subhui, wherever this sutra is expounded, even the equivalent of a four-line verse, this place is worthy of the offerings of all beings, human, angelic, or titanic, as if it were a shrine of Buddha."
"How much the more if anyone can accept, hold, read and recite the whole thing: SUbhuti, you should know that this person achieves the highest, rarest state. Wherever this sutra may be, this person, like a reverent disciple, considers Buddha to be there." [Translation by Thomas Cleary]
Moreover, Subhuti, that spot of earth where one has taken from this discoures on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be like a shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wondefully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him. [Translation by Edward Conze]
Saturday, December 24, 2005
Thoughts on Eleven
Material charity is at a completely different level than spiritual charity. If someone give me a dollar, it will help me out materially, but how much better I would feel to receive a smile. Furthermore, this chapter specifies that spiritual charity in the form of dissemination of the sutra's teaching is vastly superior to material charity. I am myself the benefit of such charity, as this sutra has been made easily available for me to read, study and compare translations, due to the efforts of many people. I find the teachings to be like a healing salve and a method of focusing myself to be a better person. If someone had instead given me a million dollars, the reverse effect may very well have happened, and it certainly wouldn't have given me spiritual peace of mind.
Just as a fun exercise, i'm curious how the numbers work out here. How many grains of sand in the Ganges? Let's estimate it. The river, let's assume is fifty miles long. (It's probably longer, but this is an estimate.) Let's assume that it's half a mile wide. Let's assume that the sand extends to a depth of one foot. Assuming 5000 feet per mile, there are 5000x50x5000x.5x1 cubic feet of sand, which is 6.25 x 10^8. Now, how big is a grain of sand. Red Pine says that the sand of the Ganges is very fine, almost like flour. To be on the safe side, let's estimate it to be about .1 mm in diameter. I am going to estimate this as 10^-4 feet. Every cubic foot can fit (10^4)^3=10^12 grains of sand. Thus we get a whopping total of 6.25 x 10^20 grains of sand in the Ganges: 625,000,000,000,000,000,000. Now the Buddha says imagine there are this many rivers with this many grains of sand in each. How much sand do we get? Well you need to square this number. 6.25x6.25 x 10^40 which is roughly
4x10^41 which can be written 400,000,000,000,000,000,000,000,000,000,000,000,000,000. That is huge. Imagine filling 10^41 worlds with "precious substances." That's a lot, although not imeasurable and infinite as Subhuti says. Buddha subtly corrects Subhuti on this, employing Subhuti's own word choice to say that the dissemination of one four-line gatha (verse) is "immeasurably infinitely greater."
Just as a fun exercise, i'm curious how the numbers work out here. How many grains of sand in the Ganges? Let's estimate it. The river, let's assume is fifty miles long. (It's probably longer, but this is an estimate.) Let's assume that it's half a mile wide. Let's assume that the sand extends to a depth of one foot. Assuming 5000 feet per mile, there are 5000x50x5000x.5x1 cubic feet of sand, which is 6.25 x 10^8. Now, how big is a grain of sand. Red Pine says that the sand of the Ganges is very fine, almost like flour. To be on the safe side, let's estimate it to be about .1 mm in diameter. I am going to estimate this as 10^-4 feet. Every cubic foot can fit (10^4)^3=10^12 grains of sand. Thus we get a whopping total of 6.25 x 10^20 grains of sand in the Ganges: 625,000,000,000,000,000,000. Now the Buddha says imagine there are this many rivers with this many grains of sand in each. How much sand do we get? Well you need to square this number. 6.25x6.25 x 10^40 which is roughly
4x10^41 which can be written 400,000,000,000,000,000,000,000,000,000,000,000,000,000. That is huge. Imagine filling 10^41 worlds with "precious substances." That's a lot, although not imeasurable and infinite as Subhuti says. Buddha subtly corrects Subhuti on this, employing Subhuti's own word choice to say that the dissemination of one four-line gatha (verse) is "immeasurably infinitely greater."
Eleven
The Buddha said, "Subhuti, what do you think? If there were as many rivers as there are grains of sand in the great river of the Ganges, would the number of grains be great?"
Subhuti replied, "The number of rivers would be great, Bhagavan, how much more so their grains of sand."
The Buddha said, "I shall tell you, Subhuti, so you shall know. If a man or woman filled as many worlds as there are grains of sand in all those rivers with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, what do you think, Subhuti, would the body of merit produced as a result by that man or woman be great?"
Subhuti replied, "It would be great, Bhagavan, great, indeed, Sugata. The body of merit produced as a result by that man or woman would be immeasurable and infinite."
The Buddha said, "Subhuti, if, then, a man or woman filled as many worlds as that with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, and a noble son or daughter grasped but one four-line gatha of theis dharma teaching and made it known and explained it to others, the body of merit produced as a result would be immeasurably, infinitely greater." [Translation: Red Pine]
[This section is missing from Pritikin's translation]
"Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the bed of the Ganges River: would the grains of sand in all those Ganges Rivers be many?"
Subhuti said, "Very many, World Honored One. The rivers themselves would be countless, let alone their sands."
"Subhuti, I am telling you the truth. If a good man or good woman filled as many billion-wolrd universes as grains of sand in that many Ganges Rivers with precious substances, and used all that to give in charity, would there be much blessing gained?"
Subhuti said, "Very much, World Honored One."
The Buddha said to Subhuti, "If a good man or a good woman accepts and holds even the equivalent of a four-line verse of this sutra, and tells it to others, the blessing in this exceeds the aforementioned blessing." [Translation: Thomas Cleary]
Subhuti replied, "The number of rivers would be great, Bhagavan, how much more so their grains of sand."
The Buddha said, "I shall tell you, Subhuti, so you shall know. If a man or woman filled as many worlds as there are grains of sand in all those rivers with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, what do you think, Subhuti, would the body of merit produced as a result by that man or woman be great?"
Subhuti replied, "It would be great, Bhagavan, great, indeed, Sugata. The body of merit produced as a result by that man or woman would be immeasurable and infinite."
The Buddha said, "Subhuti, if, then, a man or woman filled as many worlds as that with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, and a noble son or daughter grasped but one four-line gatha of theis dharma teaching and made it known and explained it to others, the body of merit produced as a result would be immeasurably, infinitely greater." [Translation: Red Pine]
[This section is missing from Pritikin's translation]
"Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the bed of the Ganges River: would the grains of sand in all those Ganges Rivers be many?"
Subhuti said, "Very many, World Honored One. The rivers themselves would be countless, let alone their sands."
"Subhuti, I am telling you the truth. If a good man or good woman filled as many billion-wolrd universes as grains of sand in that many Ganges Rivers with precious substances, and used all that to give in charity, would there be much blessing gained?"
Subhuti said, "Very much, World Honored One."
The Buddha said to Subhuti, "If a good man or a good woman accepts and holds even the equivalent of a four-line verse of this sutra, and tells it to others, the blessing in this exceeds the aforementioned blessing." [Translation: Thomas Cleary]
Friday, December 23, 2005
Random Interjections
I received a CD of Tibetan singing bowls from Zenmother. They are for "deep sound meditation." I tried listening to the CD while meditating the past few days, and it does have the capacity to sink me pretty deeply into a trance-like state. (Of course, it's not a complete trance-like state since I was thinking "Hey, I'm in a trance-like state" while in said state.) Japanese Zen purists would no doubt discourage listening to a CD while meditating, but I see no harm in it. It does help me to bring my mind into the present moment. I just have to remember that the deep relaxation that I feel after meditating in this way is not the goal of the meditation, just a pleasant side effect.
Also received another translation of the Diamond-Cutter sutra by Edward Conze from Zenmother. Neat picture on the cover of a giant stone Buddha head that's so old a tree has grown up partially surrounding it. I will probably go back and put in Conze's translation into my old posts. Conze also includes some commentary which may be helpful.
There is a large body of work known as prajnaparamita or "perfection of wisdom" or perhaps "wisdom that has gone beyond." The Diamond-Cutter Sutra and the Heart Sutra are the most widely-read and also the shortest. I read in Conze's book that despite long-standing belief that the Diamond Cutter and Heart Sutras were abreviations and summaries of the larger prajnaparamita works, that recent scholarship has indicated that these were in fact antecedents, and the oldest works in the prajnaparamita canon. I find this interesting because the larger works tend to incorporate more supernatural elements, as though Buddha's original teachings were later embellished with the trappings of a more standard religion.
Also received another translation of the Diamond-Cutter sutra by Edward Conze from Zenmother. Neat picture on the cover of a giant stone Buddha head that's so old a tree has grown up partially surrounding it. I will probably go back and put in Conze's translation into my old posts. Conze also includes some commentary which may be helpful.
There is a large body of work known as prajnaparamita or "perfection of wisdom" or perhaps "wisdom that has gone beyond." The Diamond-Cutter Sutra and the Heart Sutra are the most widely-read and also the shortest. I read in Conze's book that despite long-standing belief that the Diamond Cutter and Heart Sutras were abreviations and summaries of the larger prajnaparamita works, that recent scholarship has indicated that these were in fact antecedents, and the oldest works in the prajnaparamita canon. I find this interesting because the larger works tend to incorporate more supernatural elements, as though Buddha's original teachings were later embellished with the trappings of a more standard religion.
Thursday, December 22, 2005
Ten
The Buddha said, "Subhuti, what do you think? did the Tathagata obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One."
Subhuti replied, "No, indeed, Bhagavan. The Tathagata did not obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One."
The Buddha said, "Subhuti, if any bodhisattva should thus claim, 'I shall bring about the transformation of a world,' such a claim would be untrue. And how so? The transformation of a world, Subhuti, the 'transformation of a world' is said by the Tathagata to be no transformation. Thus it is called the 'transformation of a world.' Therefore, Subhuti, fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything. They should not give birth to a thought attached to a sight. Nor should they giove birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma.
"Subhuti, imagine a person with an immense, perfect body whose self-existence is like that of Mount Sumeru. What do you think, Subhuti? Would such self-existence be great?"
Subhuti replied, "Great, indeed, Bhagavan. Such self-existence would be great, Sugata. And why? because self-existence, Bhagavan, 'self-existence' is said by the Tathagata to be no existence. Thus it is called `self-existence.' Because, Bhagavan, it is neither existence nor no existence. Thus it is called `self-existence.' [T: RP]
"Do you think, Subhuti," Buddha then asked, "there is any dharma or attainment which the Tathagata acquired from the fully enlightened one?"
"No, not one," Subhuti replied.
Buddha said: "If a Bodhisattva declared 'I perfect serene Buddha-fields,' his words would be false. Why? Because the Tathagata has taught that the perfection of serene Buddha-fields is non-perfection. Thus the Tathagata speaks of serene Buddha-fields.
"The Bodhisattva should develop a thought which is in no way dependent upon sights, sounds, smells, tastes, tactile sensations or mental objects.
"Suppose, Subhuti, a man had an enomous body, like Sumeru, the king of mountains. Would the sense of personal existence he had also be enormous?"
"Yes indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Tathagata has taught that personal existence is no-existence, for it is in facft neither existence nor no-existence. So it is called 'personal existence.'" [T:JP]
The Buddha said to Subhuti, "What do you think---when the Realized One was with Dipankara Buddha in the past, did he gain anything in the way of truth?"
"No, World-Honored One. The Realized One really did not gain anything in the way of truth from Dipankara Buddha."
"Subhuti, what do you think---do bodhisattvas adorn buddha-lands?"
"No World-Honored One. Why? Adorning buddha-lands is not adornment---this is called adornment."
"Therefore, Subhuti, bodhisattva mahasattvas should generate a pure mind thus: they should not activate the mind dwelling on form; they should not activate the mind dwelling on sound, scent, flavor, feeling, or phenomena. They should activate the mind without dwelling on anything.
"Subhuti, suppose a man had a body as big as the polar mountain. Do you think this body would be large?"
Subhuti said, "Very large, World-Honored One. Why? The incorporeal spoken of by the Buddha is called a large body."[T: TC]
Subhuti replied, "No, indeed, Bhagavan. The Tathagata did not obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One."
The Buddha said, "Subhuti, if any bodhisattva should thus claim, 'I shall bring about the transformation of a world,' such a claim would be untrue. And how so? The transformation of a world, Subhuti, the 'transformation of a world' is said by the Tathagata to be no transformation. Thus it is called the 'transformation of a world.' Therefore, Subhuti, fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything. They should not give birth to a thought attached to a sight. Nor should they giove birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma.
"Subhuti, imagine a person with an immense, perfect body whose self-existence is like that of Mount Sumeru. What do you think, Subhuti? Would such self-existence be great?"
Subhuti replied, "Great, indeed, Bhagavan. Such self-existence would be great, Sugata. And why? because self-existence, Bhagavan, 'self-existence' is said by the Tathagata to be no existence. Thus it is called `self-existence.' Because, Bhagavan, it is neither existence nor no existence. Thus it is called `self-existence.' [T: RP]
"Do you think, Subhuti," Buddha then asked, "there is any dharma or attainment which the Tathagata acquired from the fully enlightened one?"
"No, not one," Subhuti replied.
Buddha said: "If a Bodhisattva declared 'I perfect serene Buddha-fields,' his words would be false. Why? Because the Tathagata has taught that the perfection of serene Buddha-fields is non-perfection. Thus the Tathagata speaks of serene Buddha-fields.
"The Bodhisattva should develop a thought which is in no way dependent upon sights, sounds, smells, tastes, tactile sensations or mental objects.
"Suppose, Subhuti, a man had an enomous body, like Sumeru, the king of mountains. Would the sense of personal existence he had also be enormous?"
"Yes indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Tathagata has taught that personal existence is no-existence, for it is in facft neither existence nor no-existence. So it is called 'personal existence.'" [T:JP]
The Buddha said to Subhuti, "What do you think---when the Realized One was with Dipankara Buddha in the past, did he gain anything in the way of truth?"
"No, World-Honored One. The Realized One really did not gain anything in the way of truth from Dipankara Buddha."
"Subhuti, what do you think---do bodhisattvas adorn buddha-lands?"
"No World-Honored One. Why? Adorning buddha-lands is not adornment---this is called adornment."
"Therefore, Subhuti, bodhisattva mahasattvas should generate a pure mind thus: they should not activate the mind dwelling on form; they should not activate the mind dwelling on sound, scent, flavor, feeling, or phenomena. They should activate the mind without dwelling on anything.
"Subhuti, suppose a man had a body as big as the polar mountain. Do you think this body would be large?"
Subhuti said, "Very large, World-Honored One. Why? The incorporeal spoken of by the Buddha is called a large body."[T: TC]
Wednesday, December 21, 2005
Thoughts on Nine
On the surface, this chapter is about reincarnation and its undesirability. It has been pointed out by Steve Hagen that reincarnation cannot be real because our own selves do not persist intact from moment to moment, so in what sense could they persist after death? Even if we were reborn, we wouldn't be the same person, and so we wouldn't really have been reborn. However, just as we believe that we have a self that persists from moment to moment, some people believe---particularly the people of ancient India---that there is a self that persists across lifetimes. A revolutionary aspect of Buddha's teaching is that we should not desire to be reborn, and in fact, in some sense the goal of Buddhist practice is not to be reborn---this is Nirvana.
In this chapter, Buddha goes beyond this. His promptings of Subhuti indicate that although we wish to seek enlightenment and Nirvana, if we actually grasp at these goals, we will not attain them. Part of the state of enlightenment is not to grasp at it, entertaining the illusion of a sense of self.
The various stages that Buddha asks about "entering the river, returning once more, returning no more, freedom from rebirth (nirvana, enlightenment)" seem to me to represent stages in one's progress. First you embark on the journey, entering the stream. When you "return once more," you have progressed quite a bit, but you still do not live totally in the moment, and you still have some concept of self. "Returning no more," you have progressed still further, and finally when you are "free from rebirth," you have achieved the ultimate goal of selflessness and freedom. But it is not the ultimate goal, because if we try to achieve the goal we will not achieve it. Thus it is called 'the ultimate goal.' the image that occurs to me is that during meditation, we release some of the junk surrounding our mind, letting it drop into the river a bit and letting the river carry it along.
I heard on NPR that studies of meditating Buddhist monks have found unusual brain activity. Clearly meditation has some effect. The question is, do we have the faith to relinquish control and let the river take over?
In this chapter, Buddha goes beyond this. His promptings of Subhuti indicate that although we wish to seek enlightenment and Nirvana, if we actually grasp at these goals, we will not attain them. Part of the state of enlightenment is not to grasp at it, entertaining the illusion of a sense of self.
The various stages that Buddha asks about "entering the river, returning once more, returning no more, freedom from rebirth (nirvana, enlightenment)" seem to me to represent stages in one's progress. First you embark on the journey, entering the stream. When you "return once more," you have progressed quite a bit, but you still do not live totally in the moment, and you still have some concept of self. "Returning no more," you have progressed still further, and finally when you are "free from rebirth," you have achieved the ultimate goal of selflessness and freedom. But it is not the ultimate goal, because if we try to achieve the goal we will not achieve it. Thus it is called 'the ultimate goal.' the image that occurs to me is that during meditation, we release some of the junk surrounding our mind, letting it drop into the river a bit and letting the river carry it along.
I heard on NPR that studies of meditating Buddhist monks have found unusual brain activity. Clearly meditation has some effect. The question is, do we have the faith to relinquish control and let the river take over?
Nine
"Tell me, Subhuti. Do those who find the river think, "I have achieved the goal of finding the river'?"
Subhuti replied, "No, indeed, Bhagavan. Those who find the river do not think, 'I have attained the goal of finding the river.' And why not? Bhagavan, they do not find any such dharma. Thus are they said to 'find the river.' They do not find a sight, nor do they find a sound, a smell, a taste, a touch or a dharma. Thus are they said to 'find the river.' Bhagavan, if those who found the river should think, 'I have attained the goal of finding the river,' they would be attached to a self, they would be attached to a being, a life, and a soul."
The Buddha said, "Tell me, SUbhuti. Do thopse who return once more think, 'I have attained the goal of returning once more'?"
Subhuti replied, "No, indeed, Bhagavan. Those who return once more do not think, 'I have attained the goal of returning once more.' And why not? Bhagava, they do not find any such dharma as 'returning once more.' Thus are they said to `return once more.'"
The Buddha said, "Tell me, Subhuti. Do those who return no more think, `I have attained the goal of returning no more.'"
Subhuti replied, "No indeed, Bhagavan. Those who return no more do not think 'I have attained the goal of returning no more.' And why not? Bhagavan, they do not find any such dharma as 'returning no more.' Thus are they said to `return no more.'"
The Buddha said, "Tell me Subhuti. Do those who are free from rebirth think, 'I have attained freedom from rebirth'?"
Subhuti replied, "No, indeed, Bhagavan. Those who are free from rebirth do not think, "I have attained freedom from rebirth.' And why not? Bhagavan, there is no such dharma as 'freedom from rebirth." Thus are they said to be 'free from rebirth.' If, Bhagavan, those who are free from rebirth should think, 'I have attained freedom from rebirth,' they would be attached to a self, they would be attached to a being, a life, and a soul.
"And how so? Bhagavan, the Tathagata, the Arhan, the Fully-Enlightened One has declared that I am foremost among those who dwell free of passion. Bhagavan, although I am free from rebirth and without desires, I do not think, 'I am free from rebirth and without desires.' Bhagavan, if I thought, 'I have attained freedom from rebirth,' the Tathagata would not have singled me out by saying, 'Foremost among those who dwell free of passion is the noble son Subhuti. For he dwells nowhere at all. Thus is he called one who dwells free of passion who "dwells free of passion."'" [Translation: Red Pine]
"What do you think, Subhuti," Buddha asked, "does one who has entered the stream which flows to enlightenment, say "I have entered the stream'?"
"No Buddha," Subhuti replied. "For he has won no dharma and therefore he is called one who has entered the stream. No objects of sight or hearing have been won, no smells or tastes, no objects of touch, or even objects of mind. Thus he is called one ho has entered the stream. If the thought 'the fruit of entering the stream has been attained by me' occurred to such a one, then he would be seizing upon a self, or personality, a soul or a concept of being."
Buddha asked: "Subhuti, do you think that one who has to return but once again, ever entertains the thought 'the fruit of a once-returner is mine'?"
"No Buddha," Subhuti replied. "For nothing ultimately real has won the status of a once-returner: that is why he is called once-returner."
"Do you think," Buddha asked, "that the one who will not return at all, ever thinks 'the fruit of the never-returner is mine'?"
"No, Buddha," Subhuti answered. "For nothing which can be considered ultimately real has won the status of a never-returner'."
"Then," Buddha asked, "does the fully enlightened one ever think 'full enlightenment is mine'?"
"Indeed not," Subhuti answered, "for nothing ultimately real is called fully enlightened, and that is why one who is fully enlightened is called fully enlightened. If one who is fully enlightened ever thought 'the fruit of a being fully enlightened is mine,' he would grasp a self, a personality, a soul or a concept of being." [Translation: Joshua Pritikin]
"Subhuti, what do you think---can a stream-enterer think, 'I have attained the fruition of stream-entering'?"
Subhuti said, "No, World Honored One. Why? A stream-enterer is called one who enters the stream, yet does not enter anything. One does not enter form, sound, scent, flavor, feeling, or phenomena---this is called a stream-enterer."
"Subhuti, what do you think---can a once-returner entertain the thought, 'I have attained the fruition of once-returning'?"
Subhuti said, "No, World Honored One. Why? A once-returner is called one who goes and comes back once, but really has no going or coming---this is called once-returning."
"Subhuti, what do you think---can a nonreturner entertain the thought,'I have attained the fruition of nonreturn'?"
Subhuti said, "No, World Honored One. A nonreturner is called one who does not come back, yet in reality there is no coming, and that is the reason for the name nonreturner."
"Subhuti, what do you think---can a saint entertain the thought, 'I have attained sainthood'?"
Subhuti said, "No, World Honored One. Why? There is no state called sainthood. World Honored One, if saints were to entertain the notion, 'I have attained sainthood,' that would be a fixation on self, person, being, and a liver of life. World Honored One, you say I have attained absorbtion in noncontention better than anyone else, and I am the saint most detached from desire. I do not entertain the thought that I am a saint detached from desire. World Honored One, if I were to entertain the thought that I have attained sainthood, then the World Honored One would not say Subhuti likes to frequent the wilderness. It is because Subhuti really frequents nothing that it is said Subhuti likes to frequent the wilderness." [Translated by Thomas Cleary]
Subhuti replied, "No, indeed, Bhagavan. Those who find the river do not think, 'I have attained the goal of finding the river.' And why not? Bhagavan, they do not find any such dharma. Thus are they said to 'find the river.' They do not find a sight, nor do they find a sound, a smell, a taste, a touch or a dharma. Thus are they said to 'find the river.' Bhagavan, if those who found the river should think, 'I have attained the goal of finding the river,' they would be attached to a self, they would be attached to a being, a life, and a soul."
The Buddha said, "Tell me, SUbhuti. Do thopse who return once more think, 'I have attained the goal of returning once more'?"
Subhuti replied, "No, indeed, Bhagavan. Those who return once more do not think, 'I have attained the goal of returning once more.' And why not? Bhagava, they do not find any such dharma as 'returning once more.' Thus are they said to `return once more.'"
The Buddha said, "Tell me, Subhuti. Do those who return no more think, `I have attained the goal of returning no more.'"
Subhuti replied, "No indeed, Bhagavan. Those who return no more do not think 'I have attained the goal of returning no more.' And why not? Bhagavan, they do not find any such dharma as 'returning no more.' Thus are they said to `return no more.'"
The Buddha said, "Tell me Subhuti. Do those who are free from rebirth think, 'I have attained freedom from rebirth'?"
Subhuti replied, "No, indeed, Bhagavan. Those who are free from rebirth do not think, "I have attained freedom from rebirth.' And why not? Bhagavan, there is no such dharma as 'freedom from rebirth." Thus are they said to be 'free from rebirth.' If, Bhagavan, those who are free from rebirth should think, 'I have attained freedom from rebirth,' they would be attached to a self, they would be attached to a being, a life, and a soul.
"And how so? Bhagavan, the Tathagata, the Arhan, the Fully-Enlightened One has declared that I am foremost among those who dwell free of passion. Bhagavan, although I am free from rebirth and without desires, I do not think, 'I am free from rebirth and without desires.' Bhagavan, if I thought, 'I have attained freedom from rebirth,' the Tathagata would not have singled me out by saying, 'Foremost among those who dwell free of passion is the noble son Subhuti. For he dwells nowhere at all. Thus is he called one who dwells free of passion who "dwells free of passion."'" [Translation: Red Pine]
"What do you think, Subhuti," Buddha asked, "does one who has entered the stream which flows to enlightenment, say "I have entered the stream'?"
"No Buddha," Subhuti replied. "For he has won no dharma and therefore he is called one who has entered the stream. No objects of sight or hearing have been won, no smells or tastes, no objects of touch, or even objects of mind. Thus he is called one ho has entered the stream. If the thought 'the fruit of entering the stream has been attained by me' occurred to such a one, then he would be seizing upon a self, or personality, a soul or a concept of being."
Buddha asked: "Subhuti, do you think that one who has to return but once again, ever entertains the thought 'the fruit of a once-returner is mine'?"
"No Buddha," Subhuti replied. "For nothing ultimately real has won the status of a once-returner: that is why he is called once-returner."
"Do you think," Buddha asked, "that the one who will not return at all, ever thinks 'the fruit of the never-returner is mine'?"
"No, Buddha," Subhuti answered. "For nothing which can be considered ultimately real has won the status of a never-returner'."
"Then," Buddha asked, "does the fully enlightened one ever think 'full enlightenment is mine'?"
"Indeed not," Subhuti answered, "for nothing ultimately real is called fully enlightened, and that is why one who is fully enlightened is called fully enlightened. If one who is fully enlightened ever thought 'the fruit of a being fully enlightened is mine,' he would grasp a self, a personality, a soul or a concept of being." [Translation: Joshua Pritikin]
"Subhuti, what do you think---can a stream-enterer think, 'I have attained the fruition of stream-entering'?"
Subhuti said, "No, World Honored One. Why? A stream-enterer is called one who enters the stream, yet does not enter anything. One does not enter form, sound, scent, flavor, feeling, or phenomena---this is called a stream-enterer."
"Subhuti, what do you think---can a once-returner entertain the thought, 'I have attained the fruition of once-returning'?"
Subhuti said, "No, World Honored One. Why? A once-returner is called one who goes and comes back once, but really has no going or coming---this is called once-returning."
"Subhuti, what do you think---can a nonreturner entertain the thought,'I have attained the fruition of nonreturn'?"
Subhuti said, "No, World Honored One. A nonreturner is called one who does not come back, yet in reality there is no coming, and that is the reason for the name nonreturner."
"Subhuti, what do you think---can a saint entertain the thought, 'I have attained sainthood'?"
Subhuti said, "No, World Honored One. Why? There is no state called sainthood. World Honored One, if saints were to entertain the notion, 'I have attained sainthood,' that would be a fixation on self, person, being, and a liver of life. World Honored One, you say I have attained absorbtion in noncontention better than anyone else, and I am the saint most detached from desire. I do not entertain the thought that I am a saint detached from desire. World Honored One, if I were to entertain the thought that I have attained sainthood, then the World Honored One would not say Subhuti likes to frequent the wilderness. It is because Subhuti really frequents nothing that it is said Subhuti likes to frequent the wilderness." [Translated by Thomas Cleary]
Thursday, December 15, 2005
Some of my thoughts on Eight
The message here is pretty clear. Transmission of the teaching that leads beings toward enlightenment is much much more important than material acts of charity. The enlightenment of another being is a much more important and enduring phenomenon than donating money to the Salvation Army or whatever. Furthermore, by transmitting the teaching, we are contributing to the enlightenment of future beings who learn from those we helped to teach. Thus the body of merit extends indefinitely into the future, and buddha's claim no longer sounds so hyperbolic.
Throughout this whole sutra, especially in Red Pine's translation, frequently sentences of the form "X is said by the Tathagata to be no X. Thus it is referred to as 'X'." The basic meaning behind this form, as I see it, is to emphasize the inadequacy of any concept particularly X to be completely accurate. For example, suppose X is "Buddha-dharmas." Hui-Neng has the following to say in that case:
"All verbal and literary expressions are like labels, like pointing fingers. Labels and pointers mean shadows and echoes. You obtain a commodity by its label, and you see the moon by way of the pointing finger---the moon is not the finger, the label is not the thing itself. Just get the teaching by way of the sutra---the sutra is not the teaching. The sutra literature is visible to the physical eye, but the teaching is visible to the eye of insight. Without the eye of insight you just see the literature and not the teaching. If you do not see the teaching, you do not understand what Buddha meant. If you do not understand what Buddha meant, then reciting sutras won't produce buddhahood."
Throughout this whole sutra, especially in Red Pine's translation, frequently sentences of the form "X is said by the Tathagata to be no X. Thus it is referred to as 'X'." The basic meaning behind this form, as I see it, is to emphasize the inadequacy of any concept particularly X to be completely accurate. For example, suppose X is "Buddha-dharmas." Hui-Neng has the following to say in that case:
"All verbal and literary expressions are like labels, like pointing fingers. Labels and pointers mean shadows and echoes. You obtain a commodity by its label, and you see the moon by way of the pointing finger---the moon is not the finger, the label is not the thing itself. Just get the teaching by way of the sutra---the sutra is not the teaching. The sutra literature is visible to the physical eye, but the teaching is visible to the eye of insight. Without the eye of insight you just see the literature and not the teaching. If you do not see the teaching, you do not understand what Buddha meant. If you do not understand what Buddha meant, then reciting sutras won't produce buddhahood."
Eight
The Buddha said, "Subhuti, what do you think? If some noble son or daughter filled the billion worlds of this universe with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, would the body of merit produced as a result by this noble son or daughter be great?"
Subhuti answered, "Great, indeed, Bhagavan. The body of merit produced as a result by that noble son or daughter would be great, Sugata. And how so? Bhagavan, whatever is said by the Tathagata to be a body of merit is said to be no body. Thus does the Tathagata speak of a body of merit as a `body of merit.'"
The Buddha said, "Subhuti, if insetead of filling the billion worlds of this universe with the seven jewels and givning them as a gift to the tathagatas the arhans, the fully-enlightened ones, this noble son or daughter grasped but one four line gatha of this dharma teaching and made it known and explained it in detail to others, the body of merit produced as a result would be immeasurably, infinitely greater. And how so? Subhuti, from this are born buddhas and bhagavans. And how so? Buddha dharmas, Subhuti, `buddha dharmas' are spoken of by the Tathagata as no buddha dharmas. Thus are they called `buddha dharmas.'" [Translation: Red Pine]
"What do you think, Subhuti," Buddha asked, "if a man or woman filled a thousand million worlds with the seven treasures and made a gift of them to the Tathagata, would they accumulate inestimable merit?"
Subhuti answered: "The merit accrued would be beyon reckoning. Why? Because the Tathagata has taught that such merit is non-merit." [Joshua Pritikin]
"Subhuti, what do you think---if someone filled a billion-world universe with precious substances and used this to give in charity, would this person gain many blessings?"
Subhuti said, "Very many, World Honored One. Why? These blessings are not of the nature of blessing; therefore the Realized One says the blessings are many."
[Buddha said]"If anyone accepts and holds the equivalent of even a four-line verse from this sutra, and tells it to others, the blessing in that exceeds the aforementioned."
"Why? Subhuti, all the buddhas, and the state of unexcelled perfect enlightenment of the Buddha, come from this sutra."
"Subhuti, what is called Buddhism is not Buddhism."[Thomas Cleary]
Subhuti answered, "Great, indeed, Bhagavan. The body of merit produced as a result by that noble son or daughter would be great, Sugata. And how so? Bhagavan, whatever is said by the Tathagata to be a body of merit is said to be no body. Thus does the Tathagata speak of a body of merit as a `body of merit.'"
The Buddha said, "Subhuti, if insetead of filling the billion worlds of this universe with the seven jewels and givning them as a gift to the tathagatas the arhans, the fully-enlightened ones, this noble son or daughter grasped but one four line gatha of this dharma teaching and made it known and explained it in detail to others, the body of merit produced as a result would be immeasurably, infinitely greater. And how so? Subhuti, from this are born buddhas and bhagavans. And how so? Buddha dharmas, Subhuti, `buddha dharmas' are spoken of by the Tathagata as no buddha dharmas. Thus are they called `buddha dharmas.'" [Translation: Red Pine]
"What do you think, Subhuti," Buddha asked, "if a man or woman filled a thousand million worlds with the seven treasures and made a gift of them to the Tathagata, would they accumulate inestimable merit?"
Subhuti answered: "The merit accrued would be beyon reckoning. Why? Because the Tathagata has taught that such merit is non-merit." [Joshua Pritikin]
"Subhuti, what do you think---if someone filled a billion-world universe with precious substances and used this to give in charity, would this person gain many blessings?"
Subhuti said, "Very many, World Honored One. Why? These blessings are not of the nature of blessing; therefore the Realized One says the blessings are many."
[Buddha said]"If anyone accepts and holds the equivalent of even a four-line verse from this sutra, and tells it to others, the blessing in that exceeds the aforementioned."
"Why? Subhuti, all the buddhas, and the state of unexcelled perfect enlightenment of the Buddha, come from this sutra."
"Subhuti, what is called Buddhism is not Buddhism."[Thomas Cleary]
Wednesday, December 14, 2005
Thoughts on Seven
The term 'unexcelled perfect enlightenment' comes from the Sanskrit anuttara-samyak-sanbodhi, and according to Red Pine, was a term used to distinguish the enlightenment realized by buddhas from that claimed by other spiritual orders.
A major implication of this passage, as far as I see it, is that in addition to remaining unattached to everything else, one should also remain unattached to the goal of being unattached. Enlightenment cannot be grasped.
In Subhuti's response, he says that the Tathagata's teaching is neither a dharma nor an adharma. One of the commentaries interprets this to mean the following. The teaching is more than just words, and if it is recited and practiced without understanding it is pointless. Thus it is not a dharma because it is more than that. If the teaching is recited and understood, and practiced with understanding, then it is good and useful. Thus the teaching is not an adharma because there is something genuinely there.
Red Pine makes a big deal about how Subhuti misses the mark when he explains that the teachings of the previous chapters are neither dharma nor adharma because `sages arise from the uncreated,' and points out that Buddha does not praise Subhuti for this answer as he does elsewhere in the sutra. Later in life, apparently, Subhuti has changed his attitude explaining that Buddhas neither arise from the created nor the uncreated. It may be that Subhuti's view is incorrect because those on the bodhisattva path cannot live only in the (uncreated) world of ideas, but must acknowledge the reality of the outside world, even though our conceptualizations of it are never completely accurate. The following quote of T'ung-li may be relevant:
"If we say he realizes or teaches something, we fall into the view of idealism. If we say he does not realize or teach anything, we disappear into the view of nihilism."
I just noticed that "ideal" and "idea" are related words! As far as I can see, Red Pine is right, and Subhuti doesn't fully understand yet. Subhuti is falling into the camp of idealism, that buddhas spring forth from the uncreated. But like all conceptualizations this is not accurate; the truth is more complex.
Red Pine has this to say: "The word Subhuti uses here is asanskrita. In the Vedas this means "unconsecrated," in contrast to sanskrita which means "consecrated," as in "consecrated by the gods." One of the Buddha's contributions to the world was to give us a religion which does not depend on the gods. It was not centered on the Laws of Manu but the Law of Karma. Thus, early Buddhists applied the term asanskrita to those dharmas that are self-existent and not subject to creation or destruction. They applied the term to nirvana, to space and to the Buddha's dharma body. Subhuti reflects this understanding as he has no difficulty in associating enlightenment with such uncreated dharmas. But he has not yet grasped the emptiness of emptiness, which is why the sutra does not end here. Nor does the Buddha praise him, as he does later in the sutra, but encourages him in the next chapter to look beyond 'the uncreated'."
A major implication of this passage, as far as I see it, is that in addition to remaining unattached to everything else, one should also remain unattached to the goal of being unattached. Enlightenment cannot be grasped.
In Subhuti's response, he says that the Tathagata's teaching is neither a dharma nor an adharma. One of the commentaries interprets this to mean the following. The teaching is more than just words, and if it is recited and practiced without understanding it is pointless. Thus it is not a dharma because it is more than that. If the teaching is recited and understood, and practiced with understanding, then it is good and useful. Thus the teaching is not an adharma because there is something genuinely there.
Red Pine makes a big deal about how Subhuti misses the mark when he explains that the teachings of the previous chapters are neither dharma nor adharma because `sages arise from the uncreated,' and points out that Buddha does not praise Subhuti for this answer as he does elsewhere in the sutra. Later in life, apparently, Subhuti has changed his attitude explaining that Buddhas neither arise from the created nor the uncreated. It may be that Subhuti's view is incorrect because those on the bodhisattva path cannot live only in the (uncreated) world of ideas, but must acknowledge the reality of the outside world, even though our conceptualizations of it are never completely accurate. The following quote of T'ung-li may be relevant:
"If we say he realizes or teaches something, we fall into the view of idealism. If we say he does not realize or teach anything, we disappear into the view of nihilism."
I just noticed that "ideal" and "idea" are related words! As far as I can see, Red Pine is right, and Subhuti doesn't fully understand yet. Subhuti is falling into the camp of idealism, that buddhas spring forth from the uncreated. But like all conceptualizations this is not accurate; the truth is more complex.
Red Pine has this to say: "The word Subhuti uses here is asanskrita. In the Vedas this means "unconsecrated," in contrast to sanskrita which means "consecrated," as in "consecrated by the gods." One of the Buddha's contributions to the world was to give us a religion which does not depend on the gods. It was not centered on the Laws of Manu but the Law of Karma. Thus, early Buddhists applied the term asanskrita to those dharmas that are self-existent and not subject to creation or destruction. They applied the term to nirvana, to space and to the Buddha's dharma body. Subhuti reflects this understanding as he has no difficulty in associating enlightenment with such uncreated dharmas. But he has not yet grasped the emptiness of emptiness, which is why the sutra does not end here. Nor does the Buddha praise him, as he does later in the sutra, but encourages him in the next chapter to look beyond 'the uncreated'."
Seven
Once again, the Buddha asked the venerable Subhuti, "What do you think, Subhuti? Did the Tathagata realize any such dharma as `unexcelled perfect enlightenment'? And toes the Tathagata teach any such dharma?"
The venerable Subhuti thereupon answered, "Bhagavan, as I understand the meaning of what the Buddha says, the Tathagata did not realize any such dharma as `unexcelled perfect enlightenment.' Nor does the tathagata teach such a dharma. And why? Because this dharma realized and taught by the Tathagata is incomprehensible and inexplicable and neither a dharma nor no dharma. And why? Because sages arise from what is uncreated." [Translation: Red Pine]
Buddha asked: "Do you think, Subhuti, that the Tathagata knows any dharma as the ultimate and perfect enlightenment? Has the Tathagata ever set forth such a teaching?"
Subhuti responded: "Not according to my understanding of the teachings of the Tathagata. Why? The dharma which the Tathagata fully knows and has set forth can neither be thought nor formulated in words, for it is neither dharma nor adharma."[Translation: Joshua Pritikin]
"Subhuti, what do you think--has the Realized One attained unexcelled complete perfect enlightenment? Has the Realized One any doctrine to preach?"
Subhuti said, "As I understand the principles expounded by the Realized One, there is no fixed state called unexcelled complete perfect enlightenment, and there is no fixed doctrine for the Realized One to preach."
"Why? The doctrines taught by the Realized One are not to be grasped, and not to be preached; they are neither truths nor untruths."
"What is the reason? All saints and sages exist through uncreated truth, yet they have differences." [Translation: Thomas Cleary]
The venerable Subhuti thereupon answered, "Bhagavan, as I understand the meaning of what the Buddha says, the Tathagata did not realize any such dharma as `unexcelled perfect enlightenment.' Nor does the tathagata teach such a dharma. And why? Because this dharma realized and taught by the Tathagata is incomprehensible and inexplicable and neither a dharma nor no dharma. And why? Because sages arise from what is uncreated." [Translation: Red Pine]
Buddha asked: "Do you think, Subhuti, that the Tathagata knows any dharma as the ultimate and perfect enlightenment? Has the Tathagata ever set forth such a teaching?"
Subhuti responded: "Not according to my understanding of the teachings of the Tathagata. Why? The dharma which the Tathagata fully knows and has set forth can neither be thought nor formulated in words, for it is neither dharma nor adharma."[Translation: Joshua Pritikin]
"Subhuti, what do you think--has the Realized One attained unexcelled complete perfect enlightenment? Has the Realized One any doctrine to preach?"
Subhuti said, "As I understand the principles expounded by the Realized One, there is no fixed state called unexcelled complete perfect enlightenment, and there is no fixed doctrine for the Realized One to preach."
"Why? The doctrines taught by the Realized One are not to be grasped, and not to be preached; they are neither truths nor untruths."
"What is the reason? All saints and sages exist through uncreated truth, yet they have differences." [Translation: Thomas Cleary]
Tuesday, December 13, 2005
Some more thoughts about six
Six was rather a long chapter so I wanted to post some more comments today. Many of these are derived from Red Pine's book "The Diamond Sutra" published by Counterpoint, where in addition to giving a beautiful flowing translation of the sutra, Red Pine also provides translations of commentaries by various authors (Zen Masters to academic scholars).
First regarding the Tathatagata being able to see future bodhisattvas with his buddha-perception, Hui-Neng explains it by saying that if there are beings in the future who can cultivate thir conduct detached from appearances, you should know these people have planted roots of goodness, nor merely with one, two, three, four, or five buddhas. In other words, those who truly follow and believe the teaching will be cultivating the seeds of other buddhas so that they may arise and grow. So in a sense Subhuti's question is akin to, "Will there be trees in the future?" and Buddha's answer is "Of course, Subhuti!" Each tree is like a bodhisattva, and the bodhisattva's charity free from attachment is the dispersal of seeds. As the seeds disperse, there will be an exponential increase in the number of bodhisattvas (and buddhas?), and this may be why the Buddha emphasizes the fact that there will actualy have been very large numbers of buddhas coming before and after each bodhisattva in the future. No supernatural abilities are required to see this, only the knowledge that the teaching is a good one, and one that has the tendency to spread. In modern words, it is a self-replicating meme. By emphasizing that the sutra's teaching should be transmitted to all beings, Buddha is ensuring its durability and persistence, and in so doing is following his own teaching. If we vow to liberate all beings, that includes beings of the far future. By telling Subhuti that there will definitely be bodhisattvas in the future, Buddha is simply demonstrating deep belief in his own teaching, and also to dispel Subhuti's doubts, so that he can become a bodhisattva.
Secondly, concerning dharma and no-dharma, and how one should not perceive either, here are a couple of comments:
(Vasubandhu) "Because subjective and objective dharmas do not exist, the perception of a dharma does not arise. But if there is no perception of a dharma, the dharma that does not exist has no self nature. Thus, its empty nature exists. And therefore, it is not no perception of a dharma." This view is similar to some thoughts I expressed in a last post.
(Kamalashila) "According to the highest truth, dharmas do not actually appear. Thus there can be no perception of a dharma. And because they do not appear, they do not disappear. Thus there can be no perception of no-dharma. This tells us to realize that dharmas have no self-nature." In other words, if you do not perceive dharmas, you do not notice their absence, and hence don't perceive no dharmas. I hadn't thought about it this way, but this seems right on, even though Vasubandhu and I still have a point.
(Thich Nhat Hanh) "Those of us on the path of Buddhist practice, because we have been practicing looking deeply, might have fewer erroneous views and our perceptions might be closer to being complete and true, but they are still perceptions."
First regarding the Tathatagata being able to see future bodhisattvas with his buddha-perception, Hui-Neng explains it by saying that if there are beings in the future who can cultivate thir conduct detached from appearances, you should know these people have planted roots of goodness, nor merely with one, two, three, four, or five buddhas. In other words, those who truly follow and believe the teaching will be cultivating the seeds of other buddhas so that they may arise and grow. So in a sense Subhuti's question is akin to, "Will there be trees in the future?" and Buddha's answer is "Of course, Subhuti!" Each tree is like a bodhisattva, and the bodhisattva's charity free from attachment is the dispersal of seeds. As the seeds disperse, there will be an exponential increase in the number of bodhisattvas (and buddhas?), and this may be why the Buddha emphasizes the fact that there will actualy have been very large numbers of buddhas coming before and after each bodhisattva in the future. No supernatural abilities are required to see this, only the knowledge that the teaching is a good one, and one that has the tendency to spread. In modern words, it is a self-replicating meme. By emphasizing that the sutra's teaching should be transmitted to all beings, Buddha is ensuring its durability and persistence, and in so doing is following his own teaching. If we vow to liberate all beings, that includes beings of the far future. By telling Subhuti that there will definitely be bodhisattvas in the future, Buddha is simply demonstrating deep belief in his own teaching, and also to dispel Subhuti's doubts, so that he can become a bodhisattva.
Secondly, concerning dharma and no-dharma, and how one should not perceive either, here are a couple of comments:
(Vasubandhu) "Because subjective and objective dharmas do not exist, the perception of a dharma does not arise. But if there is no perception of a dharma, the dharma that does not exist has no self nature. Thus, its empty nature exists. And therefore, it is not no perception of a dharma." This view is similar to some thoughts I expressed in a last post.
(Kamalashila) "According to the highest truth, dharmas do not actually appear. Thus there can be no perception of a dharma. And because they do not appear, they do not disappear. Thus there can be no perception of no-dharma. This tells us to realize that dharmas have no self-nature." In other words, if you do not perceive dharmas, you do not notice their absence, and hence don't perceive no dharmas. I hadn't thought about it this way, but this seems right on, even though Vasubandhu and I still have a point.
(Thich Nhat Hanh) "Those of us on the path of Buddhist practice, because we have been practicing looking deeply, might have fewer erroneous views and our perceptions might be closer to being complete and true, but they are still perceptions."
Monday, December 12, 2005
Preliminary thoughts about six
Subhuti is shaken by Buddha's teachings of the previous five chapters. I can understand that. Becoming unattached to all outcomes and my current situation in the world is difficult and scary. However, the Buddha has rightly emphasized contact with other beings to go along with this. It's not like we renounce the world an disappear into a void, it's more like we turn the light on so we can see what we are doing and be free from the constraints of our compulsions.
In any event, Subhuti is shaken and asks the Buddha whether anyone in the far future will uphold this teaching. Buddha responds to Subhuti's question with a resounding yes, and then gently redirects Subhuti's attention to the teaching itself. Do not be attached to anything, even a teaching. Subhuti's focusing on distractions.
One of the confusing things about this passage is the saying about not holding on to dharma and no-dharmas. It seems to be impossible since one seems to be the negation of the other. But I don't think it is. I think believing no-dharmas (translated on Scott Newton's page as `confusion`) means to renounce teachings in the wrong spirit, without the right mental state, without being on the bodhisattva path. Not believing or renouncing or letting go of a dharma, on the other hand, means to discard the bonds that hamper you so that you can progress further.
Speaking of dharmas and distractions, the thing that jumped out at me about this passage at first was the apparent supernatural element. "The Tathagata is aware of them, Subhuti, by means of his buddha-thought.." in reference to Buddha's claim that there will be bodhisattvas in the future. It is surely relevant that the word 'tathagata' is used here. And Red Pine explains it by saying that bodhisattvas all share the immeasurable, inconceivable reality body. A rough gloss might be 'the self-aware part of the universe (tathagata) is aware of (parts of) itself.' [Now I see why new-age mysticism gets along with buddhism so well.] I have to say, I don't really get this part. In what sense is the 'Tathagata' aware of these future bodhisattvas? What is 'buddha-thought' like? Perhaps I will lay aside this portion of the teaching, and either come to understand it in the future, or never use it as my particular raft. It may be that Buddha spoke this way because he needed to in order to communicate with Subhuti and the other people at the assembly.
In any event, Subhuti is shaken and asks the Buddha whether anyone in the far future will uphold this teaching. Buddha responds to Subhuti's question with a resounding yes, and then gently redirects Subhuti's attention to the teaching itself. Do not be attached to anything, even a teaching. Subhuti's focusing on distractions.
One of the confusing things about this passage is the saying about not holding on to dharma and no-dharmas. It seems to be impossible since one seems to be the negation of the other. But I don't think it is. I think believing no-dharmas (translated on Scott Newton's page as `confusion`) means to renounce teachings in the wrong spirit, without the right mental state, without being on the bodhisattva path. Not believing or renouncing or letting go of a dharma, on the other hand, means to discard the bonds that hamper you so that you can progress further.
Speaking of dharmas and distractions, the thing that jumped out at me about this passage at first was the apparent supernatural element. "The Tathagata is aware of them, Subhuti, by means of his buddha-thought.." in reference to Buddha's claim that there will be bodhisattvas in the future. It is surely relevant that the word 'tathagata' is used here. And Red Pine explains it by saying that bodhisattvas all share the immeasurable, inconceivable reality body. A rough gloss might be 'the self-aware part of the universe (tathagata) is aware of (parts of) itself.' [Now I see why new-age mysticism gets along with buddhism so well.] I have to say, I don't really get this part. In what sense is the 'Tathagata' aware of these future bodhisattvas? What is 'buddha-thought' like? Perhaps I will lay aside this portion of the teaching, and either come to understand it in the future, or never use it as my particular raft. It may be that Buddha spoke this way because he needed to in order to communicate with Subhuti and the other people at the assembly.
Six
This having been said, the venerable Subhuti asked the Buddha, "Bhagavan, will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give perception to the truth of the words spoken here?"
The Buddha said, "Subhuti, do not ask, `Will there be any beings in the future, in the final epoch, in the final period, in hte final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra such as that spoken here?' Surely, Subhuti, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, there will be fearless bodhisattvas who are capable, virtuous, and wise who give birth to a perception of the truth of the words of a sutra such as that spoken here.
"Indeed, Subhuti, such fearless bodhisattvas will have honored not just one buddha, and they will have planted auspicious roots before not just one buddha. Surely, Subhuti, such fearless bodhisattvas will have honored countless hundreds and thousands of buddhas, and they will have planted auspicious roots before countless hundreds and thousands of buddhas. In the words of a sutra such as that spoken here, they are sure to gain perfect clarity of mind. The Tathagata knows them, Subhuti, by means of his buddha knowledge. And the Tathagata sees them, Subhuti, by means of his buddha vision. The Tathagata is aware of them, Subhuti. For they all produce and receive a measureless, infinite body of merit.
"And how so? Because, Subhuti, these fearless Bodhisattvas do not create the perception of a self. Nor do they create the perception of a being, a life or a soul. Nor Subhuti, do these fearless bodhisattvas create the perception of a dharma, much less the perception of no dharma. Subhuti, they do not create a perception, nor no perception.
"And why not? Because, Subhuti, if these fearless Bodhisattvas created the perception of a dharma, they would be attached to a self, a being, a life, and a soul. Likewise, if they created the perception of no dharma, they would be attached to a self, a being, a life, and a soul.
"And why not? Because surely, Subhuti, fearless bodhisattvas do not cling to a dharma, much less to no dharma. This is the meaning behind the Tathagata's saying, 'A dharma teaching is like a raft. If you should let go of dharmas, how much more so no dharmas.'" [Red Pine]
Subhuti then asked Buddha: "In the future, in the last five centuries when the way is obscured, will any beings understand the truth of these teachings?"
Buddha answered: "Do not say this, Subhuti! Even then, in the remote future, there will be beings who will understand the truth when there words are taught. There will even then be Bodhisattvas meritorious in conduct, practiced in virtue and full of wisdom who will understand the truth when they hear these teachings. Such Bodhisattvas, Subhuti, will not have honored just one Buddha alone, nor will they have rooted their merit under just one Buddha. Rather, these Bodhisattvas, who will have serene faith awakened upon hearing the words of this teaching, will have honored and rooted themselves in merit under countless buddhas. They are known to the Tathagata through his buddha-thought; they are seen by the Tathagata by his buddha-eye. Hence they are fully known to the Tathagata, and they will all acquire and produce inestimable merit.
"And why? Because, Subhuti, these Bodhisattvas will have no perception of an egotistic self, neither of a separate entity nor of a soul, no perception of a personality. Nor will they even have a perception of dharma or a dharma, for in them there will be neither perception nor non-perception.
"How can this be? If these Bodhisattvas, Subhuti, should perceive either dharma or a dharma, they would think of an ego, a separate entity, a soul or a personality. Therefore the Tathagata has taught this saying with a hidden meaning: 'Those who know that the teachings about dharma are like a raft, should renounce dharma, even more, renounce adharma.'"[Joushua Pritikin]
Subhuti said to the Buddha, "World Honored One, will anyone who gets to hear this exposition develop genuine faith?"
Buddha told Subhuti, "Don't talk that way. In the last five hundred years after the death of the Realized One, there will be those who keep the precepts and do good deeds who will be capable of conceiving belief in this exposition, considering it to be true. You should know that these people will have planted roots of goodness, not with one, two, three, four or five buddhas, but with infinite thousands of myriads of buddhas. They will conceive pure belief on hearing this exposition for even a moment.
"Subhuti, the Realized One knows and sees all those beings attaining infinite belessings this way. Why? These beings have no more image of self, image of a person, image of a being, or image of a liver of life. They have no image of truth, and no image of nontruth either.
"Why? If these beings minds grasped at appearances, they would be attached to a self, person, being, and liver of life. If they grapsed at an image of truth, they would be attached to a self, person, being, and liver of life. Why? If they grasped at an image of nontruth, they would be attached to a self, person, being, and liver of life.
"Therefore, you should not grasp at truth and not grasp at untruth. In this sense the Realized One always says you mendicants know the truth I teach is like a raft; even the truth is to be relinquished, let alone non-truth."[Thomas Cleary]
The Buddha said, "Subhuti, do not ask, `Will there be any beings in the future, in the final epoch, in the final period, in hte final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra such as that spoken here?' Surely, Subhuti, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, there will be fearless bodhisattvas who are capable, virtuous, and wise who give birth to a perception of the truth of the words of a sutra such as that spoken here.
"Indeed, Subhuti, such fearless bodhisattvas will have honored not just one buddha, and they will have planted auspicious roots before not just one buddha. Surely, Subhuti, such fearless bodhisattvas will have honored countless hundreds and thousands of buddhas, and they will have planted auspicious roots before countless hundreds and thousands of buddhas. In the words of a sutra such as that spoken here, they are sure to gain perfect clarity of mind. The Tathagata knows them, Subhuti, by means of his buddha knowledge. And the Tathagata sees them, Subhuti, by means of his buddha vision. The Tathagata is aware of them, Subhuti. For they all produce and receive a measureless, infinite body of merit.
"And how so? Because, Subhuti, these fearless Bodhisattvas do not create the perception of a self. Nor do they create the perception of a being, a life or a soul. Nor Subhuti, do these fearless bodhisattvas create the perception of a dharma, much less the perception of no dharma. Subhuti, they do not create a perception, nor no perception.
"And why not? Because, Subhuti, if these fearless Bodhisattvas created the perception of a dharma, they would be attached to a self, a being, a life, and a soul. Likewise, if they created the perception of no dharma, they would be attached to a self, a being, a life, and a soul.
"And why not? Because surely, Subhuti, fearless bodhisattvas do not cling to a dharma, much less to no dharma. This is the meaning behind the Tathagata's saying, 'A dharma teaching is like a raft. If you should let go of dharmas, how much more so no dharmas.'" [Red Pine]
Subhuti then asked Buddha: "In the future, in the last five centuries when the way is obscured, will any beings understand the truth of these teachings?"
Buddha answered: "Do not say this, Subhuti! Even then, in the remote future, there will be beings who will understand the truth when there words are taught. There will even then be Bodhisattvas meritorious in conduct, practiced in virtue and full of wisdom who will understand the truth when they hear these teachings. Such Bodhisattvas, Subhuti, will not have honored just one Buddha alone, nor will they have rooted their merit under just one Buddha. Rather, these Bodhisattvas, who will have serene faith awakened upon hearing the words of this teaching, will have honored and rooted themselves in merit under countless buddhas. They are known to the Tathagata through his buddha-thought; they are seen by the Tathagata by his buddha-eye. Hence they are fully known to the Tathagata, and they will all acquire and produce inestimable merit.
"And why? Because, Subhuti, these Bodhisattvas will have no perception of an egotistic self, neither of a separate entity nor of a soul, no perception of a personality. Nor will they even have a perception of dharma or a dharma, for in them there will be neither perception nor non-perception.
"How can this be? If these Bodhisattvas, Subhuti, should perceive either dharma or a dharma, they would think of an ego, a separate entity, a soul or a personality. Therefore the Tathagata has taught this saying with a hidden meaning: 'Those who know that the teachings about dharma are like a raft, should renounce dharma, even more, renounce adharma.'"[Joushua Pritikin]
Subhuti said to the Buddha, "World Honored One, will anyone who gets to hear this exposition develop genuine faith?"
Buddha told Subhuti, "Don't talk that way. In the last five hundred years after the death of the Realized One, there will be those who keep the precepts and do good deeds who will be capable of conceiving belief in this exposition, considering it to be true. You should know that these people will have planted roots of goodness, not with one, two, three, four or five buddhas, but with infinite thousands of myriads of buddhas. They will conceive pure belief on hearing this exposition for even a moment.
"Subhuti, the Realized One knows and sees all those beings attaining infinite belessings this way. Why? These beings have no more image of self, image of a person, image of a being, or image of a liver of life. They have no image of truth, and no image of nontruth either.
"Why? If these beings minds grasped at appearances, they would be attached to a self, person, being, and liver of life. If they grapsed at an image of truth, they would be attached to a self, person, being, and liver of life. Why? If they grasped at an image of nontruth, they would be attached to a self, person, being, and liver of life.
"Therefore, you should not grasp at truth and not grasp at untruth. In this sense the Realized One always says you mendicants know the truth I teach is like a raft; even the truth is to be relinquished, let alone non-truth."[Thomas Cleary]
Sunday, December 11, 2005
Thoughts on Five
`Tathagata` is pronounced, I believe, `tuh-TAH-guh-tah.` On Scott Newton's Zen pages, (link on the right is Primary Zen Texts), it is defined to be `buddha nature` and `one who follows in the steps of his predecessors.` Hui-Neng's commentary, as translated by Cleary refers to it as the `reality body.` According to Hui-Neng, it has no physical characteristics and can only be seen with the eye of wisdom.
This passage always confused me in Red Pine's translation because I thought it meant that I cannot perceive the Tathagata using my own physical characteristics, but I could see him using my non-physical characteristics. it seems from the other translations that the emphasis is more on the fact that the Tathagata has no physical characteristics, and can only be perceived with the mind. I'm thinking that sometimes during meditation one perceives `buddha nature,' which is a funny phrase, but may refer to the state of mind of one who is unattached. One see the world through a different pair of eyes, and the world one sees is called buddha nature, and perhaps more accurately corresponds to reality. That may be why it's called the reality body, or better yet 'the body of reality.'
It occurs to me that Red Pine's translation may be good to have that double meaning. I can't perceive the body of reality through my own physical characteristics, but only by thinking. On the other side of the coin, the body of reality does not really have any physical characteristics. They are illusory in some way. Just because all of our concepts about reality break down at some point doesn't mean reality isn't there. It just means that we can never conceptualize it accurately. However this very realization is a true and accurate conceptualization of a fundamental truth about reality. This paradoxical sounding statement may be one of the reasons so many Zen sayings sound paradoxical. This is the root paradox.
Another root paradox from this sutra is the following. The sutra entreats us not to be attached to anything, and to discard teaching that we follow after they lose their relevance. (A dharma teaching is like a raft. After you cross the river, don't carry the raft with you any more.) This extends to the teaching of the sutra itself. Of course it's not really a paradox. It is merely the (obvious) statement that this sutra is a useful dharma teaching to follow, but it is not and cannot be the final word.
This passage always confused me in Red Pine's translation because I thought it meant that I cannot perceive the Tathagata using my own physical characteristics, but I could see him using my non-physical characteristics. it seems from the other translations that the emphasis is more on the fact that the Tathagata has no physical characteristics, and can only be perceived with the mind. I'm thinking that sometimes during meditation one perceives `buddha nature,' which is a funny phrase, but may refer to the state of mind of one who is unattached. One see the world through a different pair of eyes, and the world one sees is called buddha nature, and perhaps more accurately corresponds to reality. That may be why it's called the reality body, or better yet 'the body of reality.'
It occurs to me that Red Pine's translation may be good to have that double meaning. I can't perceive the body of reality through my own physical characteristics, but only by thinking. On the other side of the coin, the body of reality does not really have any physical characteristics. They are illusory in some way. Just because all of our concepts about reality break down at some point doesn't mean reality isn't there. It just means that we can never conceptualize it accurately. However this very realization is a true and accurate conceptualization of a fundamental truth about reality. This paradoxical sounding statement may be one of the reasons so many Zen sayings sound paradoxical. This is the root paradox.
Another root paradox from this sutra is the following. The sutra entreats us not to be attached to anything, and to discard teaching that we follow after they lose their relevance. (A dharma teaching is like a raft. After you cross the river, don't carry the raft with you any more.) This extends to the teaching of the sutra itself. Of course it's not really a paradox. It is merely the (obvious) statement that this sutra is a useful dharma teaching to follow, but it is not and cannot be the final word.
Five
"What do you think, Subhuti, can the Tathagata be seen by means of the posession of attributes?"
Subhuti replied, "No indeed Bhagavan, the Tathagata cannot be seen by means of the posession of attributes. And why not? Bhagavan, what the Tathagata says is the possesion of attributes is no posession of attributes."
This having been said, the Buddha told the venerable Subhuti, "Since the posession of attributes is an illusion, Subhuti, and no posession of attributes is no illusion, by means of attributes that are no attributes the Tathagata can, indeed, be seen." [Red Pine]
Buddha the asked Subhuti, "But what do you think? Can the Tathagata be recognized by any phenomenal attribute?"
"No Buddha. Why? Because the Tathagat has taught that the posession of phenomenal attributes is in fact non-posession of any phenomenal attributes."
Buddha elaborated: "Where there is posession of phenomenal attributes, there is delusion; where there is non-posession of any phenomenal attributes there is no delusion. The Tathagat is therefore recognized by the attribute of having no phenomenal attributes." [Joshua Pritikin]
"Subhuti, what do you think--is it possible to see the Realized One in terms of physical characteristics?"
"No, World Honored One; it is not possible to see the Realized One in terms of physical characteristics. Why? Because physical characteristics explained by the Realized are not physical characteristics."
The Buddha said to Subhuti. "All appearances are illusory; if you see that appearances are not characteristics, then you see the Realized One." [Thomas Cleary]
Subhuti replied, "No indeed Bhagavan, the Tathagata cannot be seen by means of the posession of attributes. And why not? Bhagavan, what the Tathagata says is the possesion of attributes is no posession of attributes."
This having been said, the Buddha told the venerable Subhuti, "Since the posession of attributes is an illusion, Subhuti, and no posession of attributes is no illusion, by means of attributes that are no attributes the Tathagata can, indeed, be seen." [Red Pine]
Buddha the asked Subhuti, "But what do you think? Can the Tathagata be recognized by any phenomenal attribute?"
"No Buddha. Why? Because the Tathagat has taught that the posession of phenomenal attributes is in fact non-posession of any phenomenal attributes."
Buddha elaborated: "Where there is posession of phenomenal attributes, there is delusion; where there is non-posession of any phenomenal attributes there is no delusion. The Tathagat is therefore recognized by the attribute of having no phenomenal attributes." [Joshua Pritikin]
"Subhuti, what do you think--is it possible to see the Realized One in terms of physical characteristics?"
"No, World Honored One; it is not possible to see the Realized One in terms of physical characteristics. Why? Because physical characteristics explained by the Realized are not physical characteristics."
The Buddha said to Subhuti. "All appearances are illusory; if you see that appearances are not characteristics, then you see the Realized One." [Thomas Cleary]
Saturday, December 10, 2005
Some thoughts about four
First, I notice here that the word "dharma" has been translated as "phenomenon." Here is a definition I found in Red Pine's glossary: "Dharma: A Sanskrit word that means `what is real,' whether an object, an event, or a teaching. In the Abhidharma school, the term is applied to entities of the mind."
To me this chapter is a reiteration of the fundamental points of the third chapter. Essentially, to help others, while remaining unattached. This means of course that one should not expect any kind of reward of any kind, including the reward of happiness, for helping another person. I recall some advice I overheard for becoming a more moral person. The advice was, for one week, to do things for other people, but not to let them know that you are doing it. I tried this several months ago but failed. Perhaps I'll try again.
The other part of the passage describes the `body of merit` which will result from practicing this principle. I like the third translation which says that it is `not measurable in thought.` In other words, it is impossible to describe, just like you can't measure how much space there is in the universe. It sounds like a promise. 'Subhuti, you do this, and good things will happen.`
The catch is that you cannot be attached to those good things, and for example, have specific expectations about them. Perhaps another way to say it is "Subhuti, you do this, and the universe will be a better place."
To me this chapter is a reiteration of the fundamental points of the third chapter. Essentially, to help others, while remaining unattached. This means of course that one should not expect any kind of reward of any kind, including the reward of happiness, for helping another person. I recall some advice I overheard for becoming a more moral person. The advice was, for one week, to do things for other people, but not to let them know that you are doing it. I tried this several months ago but failed. Perhaps I'll try again.
The other part of the passage describes the `body of merit` which will result from practicing this principle. I like the third translation which says that it is `not measurable in thought.` In other words, it is impossible to describe, just like you can't measure how much space there is in the universe. It sounds like a promise. 'Subhuti, you do this, and good things will happen.`
The catch is that you cannot be attached to those good things, and for example, have specific expectations about them. Perhaps another way to say it is "Subhuti, you do this, and the universe will be a better place."
Four
"Moreover, Subhuti, when bodhisattvas give a gift, they should not be attached to a thing. When they give a gift, they should not be attached to anything at all. They should not be attached to a sight when they give a gift. Nor should they be attached to a sound, a smell, a taste, a touch, or a dharma when they give a gift. Thus, Subhuti, fearless bodhisattvas should give a gift without being attached to the perception of an object. And why? Subhuti, the body of merit of those bodhisattvas who give a gift without being attached is not easy to measure. What do you think, Subhuti, is the space to the east easy to measure?"
Subhuti replied, "No it is not, Bhagavan."
The Budhha said, "Likewise, is the space to the south, to the west, to the north, in between, above, below, or in any of the ten directions easy to measure?"
Subhuti replied, "No it is not, Bhagavan."
The Buddha said, "So it is Subhuti. The body of merit of those bodhisattvas who give a gift without being attached is not easy to measure. Thus, Subhuti, those who set forth on the bodhisattva path should give a gift without being attached to the perception of an object." [Red Pine]
"A Bodhisattva should practice virtue without regard to appearances, unsupported by sights, sounds, smells, tastes, tactile sensations or mental attachments. A Bodhisattva should practice virtue without attachment to externals. Why? This is the way to being Buddha." [Joshua Pritikin]
"Furthermore, Subhuti, bodhisattvas should not dwell on anything as they practice charity. That means practicing charity without dwelling on forms, practicing charity without dwelling on sounds, scents, flavors, feelings, or phenomena.
"Subhuti. bodhisattvas should practice charity like this, not dwelling on appearances.
"Why? Because if bodhisattvas practice charity without dwelling on appearances, the blessings are inconceivable.
"Subhuti, what do you think--is the space to the east measurable in thought?"
"No, World Honroed One."
"Subhuti, is the space to the south, to the west, or the north, or the four intermediate directions, or the zenith, or the nadir, measurable in thought?"
"No, World Honored One."
"Subhuti, the blessing of bodhisattvas' practice of charity without dwelling on appearances is also like this--it cannot be measured in thought.
"Subhuti, bodhisattvas should live as they are taught." [Thomas Cleary]
Subhuti replied, "No it is not, Bhagavan."
The Budhha said, "Likewise, is the space to the south, to the west, to the north, in between, above, below, or in any of the ten directions easy to measure?"
Subhuti replied, "No it is not, Bhagavan."
The Buddha said, "So it is Subhuti. The body of merit of those bodhisattvas who give a gift without being attached is not easy to measure. Thus, Subhuti, those who set forth on the bodhisattva path should give a gift without being attached to the perception of an object." [Red Pine]
"A Bodhisattva should practice virtue without regard to appearances, unsupported by sights, sounds, smells, tastes, tactile sensations or mental attachments. A Bodhisattva should practice virtue without attachment to externals. Why? This is the way to being Buddha." [Joshua Pritikin]
"Furthermore, Subhuti, bodhisattvas should not dwell on anything as they practice charity. That means practicing charity without dwelling on forms, practicing charity without dwelling on sounds, scents, flavors, feelings, or phenomena.
"Subhuti. bodhisattvas should practice charity like this, not dwelling on appearances.
"Why? Because if bodhisattvas practice charity without dwelling on appearances, the blessings are inconceivable.
"Subhuti, what do you think--is the space to the east measurable in thought?"
"No, World Honroed One."
"Subhuti, is the space to the south, to the west, or the north, or the four intermediate directions, or the zenith, or the nadir, measurable in thought?"
"No, World Honored One."
"Subhuti, the blessing of bodhisattvas' practice of charity without dwelling on appearances is also like this--it cannot be measured in thought.
"Subhuti, bodhisattvas should live as they are taught." [Thomas Cleary]
Friday, December 09, 2005
Some thoughts about three
This is the very heart of the sutra. It is a frightening teaching in some ways. The ultimate goal, complete nirvana, is the extinction of the self. In some commentary I was reading, it says that "incomplete nirvana," is freedom from all mental attachments, such as the concept of self. I have a very developed concept of self right now, so I can only comment abstractly that this is a goal of buddhist practice. Evidently it means something different than simply having amnesia, which is ultimately a denial of the truth. I think in extinguishing the concept of self in Buddhist practice, the goal is to become fully in tune with reality, and to notice that like all concepts, the concept of self is fuzzy around the edges. After all, I am not the same person I was ten years ago, so in what sense do I have the same self? Self-hood is a useful concept, but like all dharmas, it is to be discarded when necessary. (I just used the word dharma there, and it is word whose definition I don't completely understand. However, I do know that teachings (and concepts) fall under the category of "dharma.") Elsewhere in this sutra, Bhudda says that this teaching will have a tendency to bewilder people and make them fearful. (more or less) The concept of extinguishing the self is indeed bewildering and frightening, although as I said it makes perfect logical sense. All of our mental models of the world break down at some point.
I mentioned the definition of incomplete nirvana in the preceding paragraph. Complete nirvana is like incomplete nirvana except the physical aspect is removed as well. In some ways it seems synonomous with death, and indeed the buddha is said to have reached complete nirvana when his physical body died. However, one of the commentaries I was reading has this to say:
"Nirvana is the place where we put an end to the round of birth and eath and escape the wheel of endless rebirth. It is truly the greatest and most wonderful of places. But it does not mean death. Ordinary people do not understand this and think it means death. They are wrong. By complete nirvana is meant ultimate liberation beyond which there is nothing else."[Wang Jih-hsiu] It was a belief at the time of the Buddha (a belief which still persists) that people are born and reborn. I suppose complete nirvana, according to this commentary, is the final death where your are never reborn. This is extremely odd to me. The ultimate aspiration of the buddhist is not to come back after death. Buddha is serious. He means detachment from everything . This is certainly something I need to reflect on. ta ta for now.
I mentioned the definition of incomplete nirvana in the preceding paragraph. Complete nirvana is like incomplete nirvana except the physical aspect is removed as well. In some ways it seems synonomous with death, and indeed the buddha is said to have reached complete nirvana when his physical body died. However, one of the commentaries I was reading has this to say:
"Nirvana is the place where we put an end to the round of birth and eath and escape the wheel of endless rebirth. It is truly the greatest and most wonderful of places. But it does not mean death. Ordinary people do not understand this and think it means death. They are wrong. By complete nirvana is meant ultimate liberation beyond which there is nothing else."[Wang Jih-hsiu] It was a belief at the time of the Buddha (a belief which still persists) that people are born and reborn. I suppose complete nirvana, according to this commentary, is the final death where your are never reborn. This is extremely odd to me. The ultimate aspiration of the buddhist is not to come back after death. Buddha is serious. He means detachment from everything . This is certainly something I need to reflect on. ta ta for now.
Three
The Buddha said to him, "Subhuti, those who would now set forth on the bodhisattva path should thus give birth to this thought: 'However many beings there are in whatever realms of being might exist, whether they are born from an egg or born from a womb, born from water of born from the air, whether they have form or no form, whether they have perception or no perception or neither perception nor no perception, in whatever conceivable realm of being one might conceive of beings, in the realm of complete nirvana I shall liberate them all. And though I thus liberate countless beings, not a single being is liberated.'
"And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a 'bodhisattva.' And why not? Subhuti, no one can be called a bodhisattva who creates the perception of a self or creates the perception of a being, a life, or a soul." [Translation: Red Pine]
Buddha replied: "Listen carefully. All Bodhisattvas should hold this thought: Every kind of created being which can be called a 'being,' egg-born, formed in a womb, born from moisture or produced by metamorphisis, or with from or without, all these I guide towards Nirvana even though no being at all has been led to Nirvana.
"Why? If in a Bodhisattva the conception of 'being,' 'egotisitic entity,' 'personality' or 'separate existence' should take place, this Bodhisattva would not be an authentic being of wisdom and compassion. [Translation: Joshua Pritikin]
The Buddha said to Subhuti, "The bodhisattva mahasattvas should conquer their minds thus:"
"All kinds of living beings--be they born from eggs, born from wombs, born from moisture, or born from transmutation, be they material, immaterial, thinking or nonthinking, or neither thinking nor nonthinking--I have them all enter nirvana without remainder and thus liberate them through extinction."
"Thus I liberate innumerable, countless, infinite beings through extinction, while in reality there are no beings attaining liberation through extinction."
"Why? Subhuti, if bodhisattvas have images of self, images of person, images of a being, images of a liver of life, they are not bodhisattvas." [Translation: Thomas Cleary]
"And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a 'bodhisattva.' And why not? Subhuti, no one can be called a bodhisattva who creates the perception of a self or creates the perception of a being, a life, or a soul." [Translation: Red Pine]
Buddha replied: "Listen carefully. All Bodhisattvas should hold this thought: Every kind of created being which can be called a 'being,' egg-born, formed in a womb, born from moisture or produced by metamorphisis, or with from or without, all these I guide towards Nirvana even though no being at all has been led to Nirvana.
"Why? If in a Bodhisattva the conception of 'being,' 'egotisitic entity,' 'personality' or 'separate existence' should take place, this Bodhisattva would not be an authentic being of wisdom and compassion. [Translation: Joshua Pritikin]
The Buddha said to Subhuti, "The bodhisattva mahasattvas should conquer their minds thus:"
"All kinds of living beings--be they born from eggs, born from wombs, born from moisture, or born from transmutation, be they material, immaterial, thinking or nonthinking, or neither thinking nor nonthinking--I have them all enter nirvana without remainder and thus liberate them through extinction."
"Thus I liberate innumerable, countless, infinite beings through extinction, while in reality there are no beings attaining liberation through extinction."
"Why? Subhuti, if bodhisattvas have images of self, images of person, images of a being, images of a liver of life, they are not bodhisattvas." [Translation: Thomas Cleary]
Thursday, December 08, 2005
Two
On this occasion, the venerable Subhuti was also present in the assembly. Rising from his seat, he uncovered one shoulder and touched his right knee to the ground. Pressing his palms together and bowing to the Buddha, he said: "It is rare, Bhagavan, most rare, indeed, Sugata, how the Tathagata, the Arhan, the Fully-Enlightened One blesses fearless bodhisattvas with the best of blessings. And it is rare, Bhagavan, how the Tathagata, the Arhan, the Fully-Enlightened One entrusts fearless Bodhisattvas with the greatest of trusts.
"Even so, Bhagavan, if a noble son or daughter should set forth on the bodhisattva path, how should they stand, how should they walk, and how should they control their thoughts?"
The Buddha told the venerable Subhuti, "Well said, Subhuti. Well said. So it is, Subhuti. It is as you say. The Tathagata blesses fearless bodhisattvas with the best of blessings and entrusts fearless bodhisattvas with the greatest of trusts. You should therefore truly listen, Subhuti, and consider this well. I shall tell you how those who set forth on the bodhisattva path should stand, how they should walk, and how they should control their thoughts."
The venerable Subhuti answered, "May it be so, Bhagavan," and gave his full attention.[Translation: Red Pine]
A monk called Subhuit arose from his seat in the midst of the monks and, showing great respect for Buddha, said: "It is wonderful how much Buddha has helped the Bodhisattvas. How should men and women who set out on the Bodhisattva Path progress, and how should they control their thoughts?" [Translation: Joshua Pritikin]
At that time the elder Subhuti was in the crowd. He rose from his seat, uncovered his right shoulder, knelt on his right knee, joined palms in respect, and said to the Buddha, "It is wonderful, World Honored One, how well the Realized One minds the bodhisattvas, how well he instructs the bodhisattvas."
"World Honored One, when good men and good women set their hearts on supreme perfect enlightenment, how should they live? How should they conquer their minds?"
The Buddha said, "Good Subhuti! As you say, the Realized One minds the bodhisattvas well, and instructs the bodhisattvas well. Listen clearly now; I will explain to you.
"When good men and good women set their hearts on supreme perfect enlightenment, they should live and conquer their minds thus."
"Yes indeed, World Honored One. We would like to hear about it." [Translation: Thomas Cleary]
"Even so, Bhagavan, if a noble son or daughter should set forth on the bodhisattva path, how should they stand, how should they walk, and how should they control their thoughts?"
The Buddha told the venerable Subhuti, "Well said, Subhuti. Well said. So it is, Subhuti. It is as you say. The Tathagata blesses fearless bodhisattvas with the best of blessings and entrusts fearless bodhisattvas with the greatest of trusts. You should therefore truly listen, Subhuti, and consider this well. I shall tell you how those who set forth on the bodhisattva path should stand, how they should walk, and how they should control their thoughts."
The venerable Subhuti answered, "May it be so, Bhagavan," and gave his full attention.[Translation: Red Pine]
A monk called Subhuit arose from his seat in the midst of the monks and, showing great respect for Buddha, said: "It is wonderful how much Buddha has helped the Bodhisattvas. How should men and women who set out on the Bodhisattva Path progress, and how should they control their thoughts?" [Translation: Joshua Pritikin]
At that time the elder Subhuti was in the crowd. He rose from his seat, uncovered his right shoulder, knelt on his right knee, joined palms in respect, and said to the Buddha, "It is wonderful, World Honored One, how well the Realized One minds the bodhisattvas, how well he instructs the bodhisattvas."
"World Honored One, when good men and good women set their hearts on supreme perfect enlightenment, how should they live? How should they conquer their minds?"
The Buddha said, "Good Subhuti! As you say, the Realized One minds the bodhisattvas well, and instructs the bodhisattvas well. Listen clearly now; I will explain to you.
"When good men and good women set their hearts on supreme perfect enlightenment, they should live and conquer their minds thus."
"Yes indeed, World Honored One. We would like to hear about it." [Translation: Thomas Cleary]
Wednesday, December 07, 2005
Don't believe what you don't believe
I had a realization this morning. I have always had a very deep sense of insecurity and self-doubt. This has transferred itself to my spirituality. Although I came to disbelieve in an anthropomorhic God, I always had a sense of shame about it, which I would try to eliminate by loudly arguing with and belittling people that disagreed with me. However, I think the way forward is to truly be comfortable with my own beliefs.
In this spirit I recommend that people reading this site, essentially my friends and family, only take away what is useful to them, and reject what they need to. By the same token I expect them to bring up what is useful to them from their own thoughts and experience. We must each use our own judgment as to what is useful.
In this spirit I recommend that people reading this site, essentially my friends and family, only take away what is useful to them, and reject what they need to. By the same token I expect them to bring up what is useful to them from their own thoughts and experience. We must each use our own judgment as to what is useful.
Tuesday, December 06, 2005
My thoughts about One
First of all "bhikshu" basically means "monk." 1250 is a very large crowd! The meaning of "bodhisattva" is one of the things this sutra (scripture) will attempt to make clear: someone who follows the path laid forth by the Buddha in subsequent chapters. I am not really sure the distinction between a bodhisattva and a (the) buddha. I understand "buddhaness" to be a state of mind which bodhisattvas aspire toward and which visits people from time to time. It is not an entity like a person, but more abstract, like "green" or "happy."
The Buddha (or Bhagavan) shows humility by begging for food daily and encouraging, by eaxmple, his followers to do so. I am not sure whether the mentioning of him putting away his robe and bowl is important, or whether the washing of his feet has some deeper significance. The next sentence about sitting cross-legged and turning his attention to what was before him describes meditation and zen practice in a nutshell. From what I've read, zen is all about concentrating on the here and now, bringing your awareness to illuminate it.
When the monks approach, their described behavior is a sign of respect for the buddha.
It occurs to me that this introductory chapter of the diamond cutter sutra describes Buddhist practice as exemplified by the buddha. He is humble. He is industrious. (This may be the explanation of putting away his stuff after he was done with it.) He meditates and he concentrates on what is before him.
The Buddha (or Bhagavan) shows humility by begging for food daily and encouraging, by eaxmple, his followers to do so. I am not sure whether the mentioning of him putting away his robe and bowl is important, or whether the washing of his feet has some deeper significance. The next sentence about sitting cross-legged and turning his attention to what was before him describes meditation and zen practice in a nutshell. From what I've read, zen is all about concentrating on the here and now, bringing your awareness to illuminate it.
When the monks approach, their described behavior is a sign of respect for the buddha.
It occurs to me that this introductory chapter of the diamond cutter sutra describes Buddhist practice as exemplified by the buddha. He is humble. He is industrious. (This may be the explanation of putting away his stuff after he was done with it.) He meditates and he concentrates on what is before him.
One
Thus have I heard: Once the Bhagavan was dwelling near Shravasti at Anathapindada Garden in Jeta Forest together with the full assembly of 1250 bhikshus and a great many fearless bodhisattvas.
One day before noon, the Bhagavan put on his patched robe and picked up his bowl and entered the capital of Shravasti for offerings. After begging for food in the city and eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat. After crossing his legs and adjusting his body, he turned his awareness to what was before him.
A number of bhikshus then came to where the Bhagavan was sitting. After touching their heads to his feet, they walked around him to the right three times and sat down to one side. [Translation by Red Pine]
Buddha once dwelt in Anathapindaka's Park, in the Jeta Grove at Sravasti, with 1,250 monks and many Bodhisattvas. Near dawn, Buddha clothed himself, took up his bowl and entered the great city of Sravasti to collect food offered as alms. Having returned and eaten, Buddha put away his bowl and cloak, bathed his fett, and sat with legs crossed and body upright upon the seat arranged for him, mindfully fixing attention in front of himself. Many monks approached Buddha, showing great reverence, and seated themselves about him. [Translation by Joshua Pritikin]
Thus have I heard: At one time Buddha was in the countryside of Sravasti, at the Grove of Jeta donated by Sudatta, together with a crowd of 1,250 great mendicants. At that time the World Honored One put on an outer robe at mealtime, took a bowl, and went into the city of Sravasti and begged for food in the city. After begging from house to house, he returned to his original place. After eating his meal, he put away the robe and the bowl. Washing his fett, he spread out a mat and sat. [Translated by Thomas Cleary from Hui-Neng's commentary]
One day before noon, the Bhagavan put on his patched robe and picked up his bowl and entered the capital of Shravasti for offerings. After begging for food in the city and eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat. After crossing his legs and adjusting his body, he turned his awareness to what was before him.
A number of bhikshus then came to where the Bhagavan was sitting. After touching their heads to his feet, they walked around him to the right three times and sat down to one side. [Translation by Red Pine]
Buddha once dwelt in Anathapindaka's Park, in the Jeta Grove at Sravasti, with 1,250 monks and many Bodhisattvas. Near dawn, Buddha clothed himself, took up his bowl and entered the great city of Sravasti to collect food offered as alms. Having returned and eaten, Buddha put away his bowl and cloak, bathed his fett, and sat with legs crossed and body upright upon the seat arranged for him, mindfully fixing attention in front of himself. Many monks approached Buddha, showing great reverence, and seated themselves about him. [Translation by Joshua Pritikin]
Thus have I heard: At one time Buddha was in the countryside of Sravasti, at the Grove of Jeta donated by Sudatta, together with a crowd of 1,250 great mendicants. At that time the World Honored One put on an outer robe at mealtime, took a bowl, and went into the city of Sravasti and begged for food in the city. After begging from house to house, he returned to his original place. After eating his meal, he put away the robe and the bowl. Washing his fett, he spread out a mat and sat. [Translated by Thomas Cleary from Hui-Neng's commentary]
Introduction
I am starting this blog because I want to understand the Buddhist Diamond Cutter Sutra as fully as possible. I will be posting things related to this and Buddhism in general. I would like members of my family to post their comments and hopefully we can reach one step further toward enlightenment together.
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