Senika said: "Oh World Honored One! Great Compassionate One! Explain to me, I pray, how do I to attain the Eternal, Bliss, Self, and Pure, about which you speak?"
The Buddha said: "Noble son, the entire world possesses a great pride [mana] since the beginning, which increases the proud (in itself) and also works as the cause of [further] pride and proud actions. Therefore, beings now experience the results (rewards) of pride and are not able to eliminate all the klesas [mental / moral defilements] and attain the Eternal, Bliss, the Self, and the Pure. If beings wish to do away with all defilements, what they need to do is, first of all, to end up with pride."[Note: the Sanskrit word for pride, mana, has a different semantic range from the English 'pride / arrogance'. It is derived from the verbal root 'man' (to think, believe, measure, conceive, deem, value, regard as) and also means 'measure', 'computation', 'means of proof'. The sense of 'pride' here implies processes of generating or projecting what are mental constructs implicitly falses. It refers to the process described in the previous chapter of the sutra on the four inversions (distorted views). - Stephen Hodge].
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
pride.mp3
Mostrando postagens com marcador Chapter 45. Mostrar todas as postagens
Mostrando postagens com marcador Chapter 45. Mostrar todas as postagens
2011-07-12
2011-07-06
Self Phantom
Senik said: "Oh Gautama! If there is no self, who sees and who hears?"
The Buddha said: "One has the six spheres (of the senses) inside, and the six dusts [i.e., the six sense-fields] outside. The inner and outer conjoin, and one gains the six kinds of consciousness. Now, these six consciousnesses acquire their name through causal relations.
For example, a fire comes about from a tree, and we talk about 'tree fire'. The grass catches fire, and we talk of 'grass fire'. The bran catches fire, and we speak of ‘bran fire’. The cow dung catches fire, and we talk about 'cow dung fire’. It's the same with the consciousness of beings, too. 'We have acquired consciousness through the eyes, color, light and desire (which are the causal relations of vision), and we say ‘consciousness of the eyes’.
Oh good man! Such consciousness of the eyes does not exist in the eye, nor in the desire, etc.. The four things conjoin, and we get this consciousness. It's the same with the consciousness of mind. If things come to be so, we cannot say that the knowing and seeing are the self, and that the touching is the self.
Oh good man! That's why we say that the self is (which covers) from the consciousness of the eyes down to the consciousness of mind (through the six sense organs), and that all things are phantoms. How are they like phantoms? Due to the fact that, 'what originally was not, is what it is now; and what once was, now is not more'. Oh good man! For example, the mixing together of butter, barley, flour, honey, ginger, pepper, pippali [kind of long pepper], grapes, walnuts, pomegranates, and suishi [a kind of prune] is called 'kangigan' [possibly the name of a drug]. Except from this mixing together, there can be no 'kangigan'. The six spheres of the inner and outer (of the senses) are what we call the being, self, human, male or female. Except from the six spheres of the inner and outer, there can be no being, or the human.”
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
self phantom.mp3
The Buddha said: "One has the six spheres (of the senses) inside, and the six dusts [i.e., the six sense-fields] outside. The inner and outer conjoin, and one gains the six kinds of consciousness. Now, these six consciousnesses acquire their name through causal relations.
For example, a fire comes about from a tree, and we talk about 'tree fire'. The grass catches fire, and we talk of 'grass fire'. The bran catches fire, and we speak of ‘bran fire’. The cow dung catches fire, and we talk about 'cow dung fire’. It's the same with the consciousness of beings, too. 'We have acquired consciousness through the eyes, color, light and desire (which are the causal relations of vision), and we say ‘consciousness of the eyes’.
Oh good man! Such consciousness of the eyes does not exist in the eye, nor in the desire, etc.. The four things conjoin, and we get this consciousness. It's the same with the consciousness of mind. If things come to be so, we cannot say that the knowing and seeing are the self, and that the touching is the self.
Oh good man! That's why we say that the self is (which covers) from the consciousness of the eyes down to the consciousness of mind (through the six sense organs), and that all things are phantoms. How are they like phantoms? Due to the fact that, 'what originally was not, is what it is now; and what once was, now is not more'. Oh good man! For example, the mixing together of butter, barley, flour, honey, ginger, pepper, pippali [kind of long pepper], grapes, walnuts, pomegranates, and suishi [a kind of prune] is called 'kangigan' [possibly the name of a drug]. Except from this mixing together, there can be no 'kangigan'. The six spheres of the inner and outer (of the senses) are what we call the being, self, human, male or female. Except from the six spheres of the inner and outer, there can be no being, or the human.”
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
self phantom.mp3
2011-07-05
The Virtues of Vasistha
Then Kaundinya went to the Buddha and said, "Oh World Honored One! The bhiksu Vasistha repents and says: ‘I was an obstinate fool, I touched the body of the Tathagata and now I am one of his group [followers]. I cannot have this viperous body of mine for a long time in the world’. He now wishes to make away with this body, came to me and repent."
The Buddha said: "Oh Kaundinya! Vasistha has long amassed virtues at the places of innumerable Buddhas. Having now been taught by me, he is abiding rightly in the Way. Abiding rightly in the Way, he has arrived at the right fruition. You should make offerings to his carnal body."
Kaundinya, so instructed by the Buddha, went to where the person lived and made offerings. Then, Vasistha, on the occasion of his cremation, performed many divine miracles. All the tirthikas saw this and said aloud: "This Vasistha has acquired sorcery at place of Shramana Gautama."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
the virtues of vasistha.mp3
The Buddha said: "Oh Kaundinya! Vasistha has long amassed virtues at the places of innumerable Buddhas. Having now been taught by me, he is abiding rightly in the Way. Abiding rightly in the Way, he has arrived at the right fruition. You should make offerings to his carnal body."
Kaundinya, so instructed by the Buddha, went to where the person lived and made offerings. Then, Vasistha, on the occasion of his cremation, performed many divine miracles. All the tirthikas saw this and said aloud: "This Vasistha has acquired sorcery at place of Shramana Gautama."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
the virtues of vasistha.mp3
2011-07-04
Conversion of Vasistha
Vasistha said: "Oh World Honored One! Now I come to truly know the Eternal and the non-eternal."
The Buddha said: "Oh good man! How do you know the Eternal and the non-eternal?"
Vasistha said: "I now know that the self and the form are non-eternal and that the Emancipation is Eternal. So it is with [the five skandhas], down to consciousness."
"Oh good man! Now you repay well to this carnal body what you owe."
To Kaundinya, he said: "This Vasistha has now attained the fruition of Arhatship. Give him the three garments [robes] and a bowl (for donations)."
So Kaundinya gave the garments as instructed by the Buddha. Then, upon receiving the robes and bowl, Vasistha said: "Oh Kaundinya, greatly virtuous one! Now, I gained upon this my carnal body a great karmic reward. Please, oh greatly virtuous one, condescend to go to the Buddha and report in detail what happened with me. This evil body of mine has touched and defiled the Tathagata, and now adopts his family name Gautama. Please inform it in my behalf and say that I now repent of my evil deeds. Also, I cannot have this body of mine much longer in life. I shall now enter Nirvana."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
conversion of vasistha.mp3
The Buddha said: "Oh good man! How do you know the Eternal and the non-eternal?"
Vasistha said: "I now know that the self and the form are non-eternal and that the Emancipation is Eternal. So it is with [the five skandhas], down to consciousness."
"Oh good man! Now you repay well to this carnal body what you owe."
To Kaundinya, he said: "This Vasistha has now attained the fruition of Arhatship. Give him the three garments [robes] and a bowl (for donations)."
So Kaundinya gave the garments as instructed by the Buddha. Then, upon receiving the robes and bowl, Vasistha said: "Oh Kaundinya, greatly virtuous one! Now, I gained upon this my carnal body a great karmic reward. Please, oh greatly virtuous one, condescend to go to the Buddha and report in detail what happened with me. This evil body of mine has touched and defiled the Tathagata, and now adopts his family name Gautama. Please inform it in my behalf and say that I now repent of my evil deeds. Also, I cannot have this body of mine much longer in life. I shall now enter Nirvana."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
conversion of vasistha.mp3
2011-06-30
Three Kinds of Illnesses of the Beings
"All beings have three illnesses, which are: 1) greed, 2) the ill-will, and 3) ignorance. Three kinds of medicine will cure these three illnesses. Meditation upon impurities will act as a medicine against desire, (meditation) on the love-kindness will act as medicine against ill-will, (meditation) on the knowledge of causal relations will act against ignorance.
Oh good man! In order to end the desire, one meditates on the non-desire; to end the ill-will, the meditation upon the non-ill-will is performed; to end the ignorance, one meditates on non-ignorance. In the three illnesses we do not have the three kinds of medicine, and in the three kinds of medicine we do not have the three kinds of illness. Oh Good man! Since there are no the three kinds of medicine in the three kinds of illness (i.e., there is no purity in the illness), this is the non-eternal, non-bliss, non-self, and non-pure. In the three kinds of medicine there are no three kinds of illness (i.e., there are no impurities in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
three kinds of illnesses of the beings.mp3
Oh good man! In order to end the desire, one meditates on the non-desire; to end the ill-will, the meditation upon the non-ill-will is performed; to end the ignorance, one meditates on non-ignorance. In the three illnesses we do not have the three kinds of medicine, and in the three kinds of medicine we do not have the three kinds of illness. Oh Good man! Since there are no the three kinds of medicine in the three kinds of illness (i.e., there is no purity in the illness), this is the non-eternal, non-bliss, non-self, and non-pure. In the three kinds of medicine there are no three kinds of illness (i.e., there are no impurities in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.
three kinds of illnesses of the beings.mp3
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