“What is this Self? Any phenomenon [dharma] that is true [satya], real [tattva], eternal [nitya], sovereign / autonomous / self-governing [aisvarya], and whose base / foundation is unchanging [asraya-aviparinama], is termed 'the Self' [ atman]. This is as in the case of the great Doctor who well understood the Milk medicine. The same is the case with the Tathagata. For the sake of all beings, he says 'there is the Self in all things'. Oh you of the four classes! Learn the Dharma thus!"
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
Mostrando postagens com marcador Chapter 3. Mostrar todas as postagens
Mostrando postagens com marcador Chapter 3. Mostrar todas as postagens
2011-08-09
2011-08-08
The Parable of the Aquamarine
“I know that everything you have learnt up to now about the non-eternal and suffering is not true. In the spring, for example, people go bathe in a big pond. They are enjoying themselves, sailing in a boat, when they drop a gem of aquamarine into the depths of water, after which it can no longer be seen. Then they all jumped into the water in search of this gem. They, competitively, scoop up all sorts of rubbish such as tiles, stones, pieces of wood, gravel, and thought that had the aquamarine. They were happy and, taking all these things out (of water), saw that what they held in their hands was not true. The gem was still in the water. Through the power of the gem itself the water became clear and transparent. As a result, the people saw that the gem was still in the water, as clearly as when they look up and see the shape of the moon in the sky. At that time, there was a wise man who, exercising a power, slowly entered the water and obtained the gem. Oh you Bhiksus! Do not abide in the thought about the non-Eternal, Suffering, non-Self, and the non-Pure; getting in the situation of those people who picked up stones, pieces of wood and gravel as true gem. You must deeply study the Way, how to act, wherever you go, and 'meditate on the Self, the Eternal, Bliss, and the Pure’. I know that the aspects of the four items which you have learnt up to now are inversions and that anyone who wishes to practice the Way should act like the wise man who cleverly got the gem.”
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
2011-08-03
The Four Inversions of Dharma
Then all bhiksus said to the Buddha: "We not only practice selflessness meditation, but even other meditations, to wit: all those relating to suffering, impermanence, and selflessness. Oh World Honored One! A person, when intoxicated, the mind spins, and all the mountains, rivers, castles, palaces, the sun, moon and stars appear to spin too. Oh World Honored One! Anyone who does not practice the meditation on impermanence and selflessness, cannot be called wise. Due to indolence, one recycles between birth and death. Oh World Honored One! For this reason, we practice such meditations."
Then the Buddha said to all the bhiksus: "Hear me well, hear me well! Now, you mention the case of an intoxicated person. This refers to knowledge, but not the meaning. What do I mean by meaning? The intoxicated person sees the sun and moon, which do not moving, but it thinks they do. The same is the case with beings. As the weight of all illusions and ignorance falls on [the mind], the mind turns upside down and takes Self for non-Self, Eternal for non-Eternal, Purity as non-Purity, and Bliss as suffering. (With mind) overwhelmed by illusions, these thoughts arise. Though these thoughts arise, the meaning is not understood. This is as in the case of the intoxicated person who sees what does not move as if it were moving. The ‘Self’ means Buddha, 'Eternal' means Dharmakaya, 'Bliss' means Nirvana, and 'Pure' means Dharma. Bhiksus, why is it said that one who has the idea of a Self is an arrogant and proud, turning in Samsara? Bhiksus, although you say 'we also meditate on the impermanence, suffering, and not-Self’, these three kinds of cultivation have no real value or meaning. Now, I will explain the three excellent ways to cultivate the Dharma. Think of suffering as Bliss and think of Bliss as suffering, is a perversion of the Dharma; think of the impermanent as Eternal and think of the Eternal as impermanent, is a perversion of the Dharma; think of non-Self [anatman] as the Self [atman] and think of the Self as non-Self, is a perversion of the Dharma; think of the impure as the Pure and think of the Pure as impure, is a perversion of the Dharma. Whoever has these four kinds of perversions, are people who do not know the correct cultivation of dharmas. Bhiksus, you give rise to the idea of Bliss with regard to the phenomena associated with the suffering; the idea of Eternity with regard to the phenomena associated with impermanence; the idea of the Self with regard to the phenomena devoid of Self; and the idea of Purity with regard to the phenomena that are impure. Both the mundane and also the supramundane have the Eternal, Bliss, the Self, and Purity. Worldly teachings [dharmas] have letters and are without meaning; the Supramundane teachings have letters and meaning. Why? Because worldly people have these four perversions, they are unfit to understand the true meaning. Why? Having these perverse ideas, their thoughts and visions are distorted. Through these four perversions, worldly people see suffering in Bliss, impermanence in the Eternal, non-Self in the Self, and impurity in the Pure. These are called perversions / inversions. Due to these perversions / inversions, worldly people know the letters, but not the meaning / referent. What is the meaning / referent? Non-Self is Samsara, the Self is the Tathagata; impermanence are Sravakas and Pratyekabuddhas, the Eternal is the Dharmakaya of the Tathagata; suffering is all Tirthikas [deluded beings, non-Buddhists], Bliss is Nirvana; the impure are all compounded dharmas [Samskrta], the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion / non-inversion. By not being inverted, one will know both the letter and the meaning. If one desires to be freed from the four perversions / inversions, one should know the Eternal, Bliss, the Self, and the Pure in this manner (described above)."
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
Then the Buddha said to all the bhiksus: "Hear me well, hear me well! Now, you mention the case of an intoxicated person. This refers to knowledge, but not the meaning. What do I mean by meaning? The intoxicated person sees the sun and moon, which do not moving, but it thinks they do. The same is the case with beings. As the weight of all illusions and ignorance falls on [the mind], the mind turns upside down and takes Self for non-Self, Eternal for non-Eternal, Purity as non-Purity, and Bliss as suffering. (With mind) overwhelmed by illusions, these thoughts arise. Though these thoughts arise, the meaning is not understood. This is as in the case of the intoxicated person who sees what does not move as if it were moving. The ‘Self’ means Buddha, 'Eternal' means Dharmakaya, 'Bliss' means Nirvana, and 'Pure' means Dharma. Bhiksus, why is it said that one who has the idea of a Self is an arrogant and proud, turning in Samsara? Bhiksus, although you say 'we also meditate on the impermanence, suffering, and not-Self’, these three kinds of cultivation have no real value or meaning. Now, I will explain the three excellent ways to cultivate the Dharma. Think of suffering as Bliss and think of Bliss as suffering, is a perversion of the Dharma; think of the impermanent as Eternal and think of the Eternal as impermanent, is a perversion of the Dharma; think of non-Self [anatman] as the Self [atman] and think of the Self as non-Self, is a perversion of the Dharma; think of the impure as the Pure and think of the Pure as impure, is a perversion of the Dharma. Whoever has these four kinds of perversions, are people who do not know the correct cultivation of dharmas. Bhiksus, you give rise to the idea of Bliss with regard to the phenomena associated with the suffering; the idea of Eternity with regard to the phenomena associated with impermanence; the idea of the Self with regard to the phenomena devoid of Self; and the idea of Purity with regard to the phenomena that are impure. Both the mundane and also the supramundane have the Eternal, Bliss, the Self, and Purity. Worldly teachings [dharmas] have letters and are without meaning; the Supramundane teachings have letters and meaning. Why? Because worldly people have these four perversions, they are unfit to understand the true meaning. Why? Having these perverse ideas, their thoughts and visions are distorted. Through these four perversions, worldly people see suffering in Bliss, impermanence in the Eternal, non-Self in the Self, and impurity in the Pure. These are called perversions / inversions. Due to these perversions / inversions, worldly people know the letters, but not the meaning / referent. What is the meaning / referent? Non-Self is Samsara, the Self is the Tathagata; impermanence are Sravakas and Pratyekabuddhas, the Eternal is the Dharmakaya of the Tathagata; suffering is all Tirthikas [deluded beings, non-Buddhists], Bliss is Nirvana; the impure are all compounded dharmas [Samskrta], the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion / non-inversion. By not being inverted, one will know both the letter and the meaning. If one desires to be freed from the four perversions / inversions, one should know the Eternal, Bliss, the Self, and the Pure in this manner (described above)."
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
2011-08-02
The Undisclosed Storehouse
"What is the Undisclosed Storehouse? It's like the three dots of the letter 'i' [in Sanskrit]. If they are in a crosswise line, they form no 'i'. Placed vertically, they also have no purpose. But when one puts the three dots on the brow of the Mahesvara (Great Lord), this is 'i'. If the three dots are written separately, this again has no purpose. So, too, it is with me. The Dharma of emancipation is also [by itself] not-Nirvana. The body of the Tathagata is also not-Nirvana. The Great Wisdom is also not-Nirvana. The three things may exist separately, but this does not constitute Nirvana. Now, I peacefully abide in the three and say that, for the sake of all beings, I enter Nirvana. This is as in the case of the letter 'i'."
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
2011-08-01
The Manna of Dharma and the Castle of Treasures
Then the World Honored One spoke in a gatha for all congregation:
"All of you! Open your mind, do not grieve deeply.
The teachings of all Buddhas are thus.
So, keep silence. Try not to be indolent,
protect your mind, abide in right thought,
segregate yourselves from the unlawful acts;
console yourselves and be happy.
Furthermore, Oh bhiksus! If you have any doubts, ask now. If you have doubt about Void versus non-Void, Eternal versus non-Eternal, Suffering versus non- Suffering, dependent versus non-dependent, gone versus not-gone, refuge versus non-refuge, always versus not-always, impermanence versus the Eternal, beings versus non-beings, 'is' versus 'not-is', the Real versus the not-Real, the True versus the not-True, extinction versus non-extinction, esoteric versus non-esoteric, and the dual versus the non-dual; I shall speak to you accordingly. For your sake, too, I shall speak first of the manna and then enter Nirvana.
Oh bhiksus! It is hard to witness the appearance of the Buddha in the World. It's hard to be born as human. It is hard, too, to encounter the Buddha and gain faith. It is also hard to hear the inaudible. It is also hard to uphold and be perfect in the prohibitive injunctions and attain the arhatship. This is like trying to find gold in the sand. It's like in the case of the udumbara. Oh Bhiksus! It's hard to be born as a human by the self-isolation from the eight inopportune situations [vices that bar the way to meeting the Buddha and hearing his teachings].
Oh you! Having now met me, do not go away empty-handed. I have suffered hardships in the past, and now I gain all such unsurpassed expedients. For your sake, countless kalpas ago, I cast away my body, hands, feet, head, eyes, marrow, and brain. In view of this, do not subject yourselves to indolence. Oh Bhiksus! How can we adorn the Castle of Treasures of Wonderful Dharma? By adorning ourselves with various virtues and rare gems, and being protected by the ramparts and ditches of the precepts [sila], meditation [dhyana] and wisdom [prajna]. Now, you have met with this castle of Buddhist teachings. Do not take by false. For example, a merchant may encounter a castle of true treasures, and yet gather up rubbish such as shingles and gravels, and go home. The same is true with you. You have came across a castle of treasures, and yet take it as false. Oh all you Bhiksus! Do not be satisfied with a low mind. You are now ordained, but you do not love the Mahayana that is superior. Oh you Bhiksus! You wear on your bodies the kasaya (robes of Buddhist Bhiksus) and dyed robes of a priest, but your mind is still not dyed by the pure Dharma of Mahayana. Oh you Bhiksus! You go to many places and beg alms, but you do not seek the dishes of the Dharma of Mahayana. Oh Bhiksus! You shave your hair, but you do not shave the bonds of illusion. Oh you Bhiksus! I now teach you truly. Now I see that all is in harmony and the Dharma nature of the Tathagata is true and unshakable. So, make effort, all of you! Stand up yourselves, be brave and untie all the bonds of illusion! If the sun of Wisdom of the ten powers sinks, darkness will reign over you. Oh you Bhiksus! It's like when the great earth, mountains and all medicinal herbs become useful to beings. The same is the case with the Dharma of which I speak. It proclaims wonderfully the good and sweet dishes of Dharma and provides the best cure for the illnesses of illusion of beings. Now, I shall make all beings my disciples and the four classes of the Buddhist Sangha abide in the undisclosed teachings of Dharma. I, too, abide in this and enter Nirvana."
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
"All of you! Open your mind, do not grieve deeply.
The teachings of all Buddhas are thus.
So, keep silence. Try not to be indolent,
protect your mind, abide in right thought,
segregate yourselves from the unlawful acts;
console yourselves and be happy.
Furthermore, Oh bhiksus! If you have any doubts, ask now. If you have doubt about Void versus non-Void, Eternal versus non-Eternal, Suffering versus non- Suffering, dependent versus non-dependent, gone versus not-gone, refuge versus non-refuge, always versus not-always, impermanence versus the Eternal, beings versus non-beings, 'is' versus 'not-is', the Real versus the not-Real, the True versus the not-True, extinction versus non-extinction, esoteric versus non-esoteric, and the dual versus the non-dual; I shall speak to you accordingly. For your sake, too, I shall speak first of the manna and then enter Nirvana.
Oh bhiksus! It is hard to witness the appearance of the Buddha in the World. It's hard to be born as human. It is hard, too, to encounter the Buddha and gain faith. It is also hard to hear the inaudible. It is also hard to uphold and be perfect in the prohibitive injunctions and attain the arhatship. This is like trying to find gold in the sand. It's like in the case of the udumbara. Oh Bhiksus! It's hard to be born as a human by the self-isolation from the eight inopportune situations [vices that bar the way to meeting the Buddha and hearing his teachings].
Oh you! Having now met me, do not go away empty-handed. I have suffered hardships in the past, and now I gain all such unsurpassed expedients. For your sake, countless kalpas ago, I cast away my body, hands, feet, head, eyes, marrow, and brain. In view of this, do not subject yourselves to indolence. Oh Bhiksus! How can we adorn the Castle of Treasures of Wonderful Dharma? By adorning ourselves with various virtues and rare gems, and being protected by the ramparts and ditches of the precepts [sila], meditation [dhyana] and wisdom [prajna]. Now, you have met with this castle of Buddhist teachings. Do not take by false. For example, a merchant may encounter a castle of true treasures, and yet gather up rubbish such as shingles and gravels, and go home. The same is true with you. You have came across a castle of treasures, and yet take it as false. Oh all you Bhiksus! Do not be satisfied with a low mind. You are now ordained, but you do not love the Mahayana that is superior. Oh you Bhiksus! You wear on your bodies the kasaya (robes of Buddhist Bhiksus) and dyed robes of a priest, but your mind is still not dyed by the pure Dharma of Mahayana. Oh you Bhiksus! You go to many places and beg alms, but you do not seek the dishes of the Dharma of Mahayana. Oh Bhiksus! You shave your hair, but you do not shave the bonds of illusion. Oh you Bhiksus! I now teach you truly. Now I see that all is in harmony and the Dharma nature of the Tathagata is true and unshakable. So, make effort, all of you! Stand up yourselves, be brave and untie all the bonds of illusion! If the sun of Wisdom of the ten powers sinks, darkness will reign over you. Oh you Bhiksus! It's like when the great earth, mountains and all medicinal herbs become useful to beings. The same is the case with the Dharma of which I speak. It proclaims wonderfully the good and sweet dishes of Dharma and provides the best cure for the illnesses of illusion of beings. Now, I shall make all beings my disciples and the four classes of the Buddhist Sangha abide in the undisclosed teachings of Dharma. I, too, abide in this and enter Nirvana."
Read More on the Nirvana Sutra, Chapter 3 - On Grief.
Assinar:
Postagens (Atom)