“Also, next, oh good man! For
example, all beings take delight in seeing the brightness of the moon. That is
why we call the moon 'that which is pleasing to see’. If beings possess greed, malevolence
and ignorance, there can be no pleasure
in seeing her. The same goes with the Tathagata. The Nature of the Tathagata is
pure, good, clean and undefiled. This is what is most pleasing to behold. The beings which are in
harmony with the Dharma will not hesitate (and feel pleasure) in seeing; those with
evil thoughts will not feel pleasure in seeing. For this reason, we say that
the Tathagata is like the brightness of the Moon.”
Mostrando postagens com marcador Chapter 15. Mostrar todas as postagens
Mostrando postagens com marcador Chapter 15. Mostrar todas as postagens
2011-11-04
2011-11-03
The Parable of the Good Son
“Also, next, oh good man! This
is like the doctor who makes efforts and imparts basic medical knowledge to his son, saying that this is the root medicine, this for taste, that's for color
etc.., thus allowing to his son become familiar with the various properties [of
medicines]. The son pays heed to what his father says, makes efforts, learns and comes to understand
all the [different] types of medicines. There comes a time when his father dies. The son yearns, weeps and says: 'father
taught me by saying that this is the root medicine, this is of the stem, this is the flower and
this for color’. The same goes with the Tathagata. In order to guide us, he imposes
many restrictions to beings. Thus, we should try to act in accordance with [those
restrictions] and not antagonize them. For those people of the five deadly
sins, for those slanderers of the Wonderful Dharma, for the icchantikas, and
for those who might commit such deeds (slanderous) in the days to come, he manifests
himself accordingly. All this is for the days after the death of the Buddha, for the bhiksus to know that these are important
points in the sutras, these are the heavy and light aspects of the precepts, these
are the passages of the Abhidharma which are important (weighty ) or not important.
This is to enable them to be like the son of the doctor.”
2011-11-02
The True Aspect of Original Karma
“Also, next, oh good man!
For example, by the full moon, everything appears. In all places such as towns, hamlets, mountains, swamps, under
water, lakes, wells or ponds, and in water containers, the moon manifests
itself. Beings may travel a hundred or a hundred thousand yojanas, and the moon
always follows them. Common mortals and the ignorant mistakenly think and say: 'I see it all in the
castle town, in the house, and here in the
swampy ground. Is it
the true moon, or not is the true?' Each person thinks about the size of the
moon and says: 'It is like the mouth of a kettle’. Or a person says: 'It's like
a wheel’. Or someone might say: 'It's somewhere around 45 yojanas’. Everyone
sees the light of the moon. Some see it as round as a golden basin. The nature
of this moon is just one in itself, but different beings see it in different ways. Oh good man! The same
is the case regarding to the Tathagata. He appears in the world. Humans and
gods might think: 'The Tathagata is
now before us and lives’. The deaf and dumb see the Tathagata as one deaf and
dumb. There are several languages which beings speak. Each one thinks that
the Tathagata speaks as he or she speaks, or thinks: ‘At my house, the
Tathagata received offerings’. Or a person might see the size of the Tathagata as being too
large and immeasurable; or
someone might see it as too small; or a person might mistake it for a Sravaka or
a Pratyekabuddha; or various Tirthikas might think
and say: 'The Tathagata is now in my line of thought [following my train of
thought] and is practicing the Way’; or a person might think: 'The Tathagata has appeared only for
me’. The true nature of the Tathagata is like that of the moon. This means that
it is the Dharma-Body, the Body of the non-birth, or that of expediency. He responds to the call of the world,
with its myriad manifestations. The Original Karma manifests itself in accordance with the
different localities. This is as in the case of
the moon. For this reason, the Tathagata is eternal and unchanging.”
Read More on the Nirvana Sutra, Chapter 15 - On the
Parable of the Moon.
2011-11-01
The Eternal Full Moon
"Oh good man! On the other side
of this full moon,
we have the half-moon; if on this side we have the half-moon, on the other side, the full moon is seen. The people of Jambudvipa,
when they see the new moon, say that it's the first day, and have in mind the
idea of a new month. Seeing the full moon, they say that it is the fifteenth day
of the month and entertain the notion of the full moon. But this moon,
truth
to tell, has no waxing or waning. Only due to Mount Sumeru does
it show a semblance of waxing and waning. Oh good man! The same is the case with the
Tathagata. In Jambudvipa, he manifests himself being born and entering Nirvana.
His first appearance (birth) is the first day of the month. Everyone says that this
child is newborn. He walks seven steps. This is like the moon on the second day.
Or he shows himself studying. This is like the moon on the third day. He displays
renunciation. This is
like the moon of the eighth day. He emits the all-wonderful light of Wisdom and
subdues a countless number of beings and the armies of Mara. This can be likened to the full moon of the fifteenth
day. Or he manifests the 32 marks of perfection and
the 80 minor characteristics of excellence. Thus, he adorns himself and
manifests himself entering Nirvana. It is (Nirvana) like the eclipse of the
moon. Thus, what each being sees is not the same. Some see a half-moon, others the full moon, and
still others an eclipse. But this moon, by its nature, knows no waxing or eclipsing. It is always the full moon. The
body of the Tathagata is like this. For this reason, we say eternal and
unchanging."
2011-10-28
The Parable of the Moon
The Buddha said to Kasyapa: “As
an example, there is a man here who, as he sees that the moon is not out yet, says
that the moon was gone, and entertains the thought that the moon succumbed. But this moon, by its nature, never
succumbs. When it appears on the other side of the world, the people on the
other side say that the moon was born. Why? Since Mount Sumeru obstructs [vision], the moon cannot reveal itself. The moon is always there. She,
by nature, is not born or succumbs. The same is the case with the Tathagata,
the Alms-Deserving, the All-Enlightened One. He
manifests himself in the three thousand great systems of thousand worlds, or suggests
that has parents in the Jambudvipa (is born), or enters Nirvana in the
Jambudvipa (dies). The Tathagata, by nature, does not enter Nirvana. But all beings say that he truly enters Parinirvana. The case is analogous to the
sinking of the moon. Oh good man! The Tathagata, by
nature, does not possess the nature
of birth and death. To succor the beings, he manifests himself being born and
dying.”
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