I have heard that on one occasion Ven. Sariputta was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Now, at that time this evil supposition had arisen to Ven. Yamaka: "As I understand the Teaching explained by the Blessed One, a monk with no more (mental) effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death." A large number of monks heard, "They say that this evil supposition has arisen to Ven. Yamaka: 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.'" So they went to Ven. Yamaka and on arrival exchanged courteous greetings. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to Ven. Yamaka, "Is it true, friend Yamaka, that this evil supposition has arisen to you: 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.'
"Yes, friends. As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death."
"Don't say that, friend Yamaka. Don't misrepresent the Blessed One. It's not good to misrepresent the Blessed One, for the Blessed One would not say, 'A monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.'"
But even though Ven. Yamaka was thus rebuked by those monks, he — from stubbornness & attachment — maintained his adherence to that evil supposition: 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.'
When those monks could not pry Ven. Yamaka loose from his evil supposition, they got up from their seats and went to Ven. Sariputta. On arrival they said to him: "Friend Sariputta, this evil supposition has arisen to Ven. Yamaka: 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.' It would be good if you would go to Ven. Yamaka out of sympathy for his sake."
Ven. Sariputta consented by remaining silent.
Then in the evening Ven. Sariputta left his seclusion, went to Ven. Yamaka, and on arrival exchanged courteous greetings. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Yamaka, "Is it true, my friend Yamaka, that this evil supposition has arisen to you: 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.'
"Yes, my friend Sariputta. As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death."
"What do you think, my friend Yamaka: Is form constant or inconstant?"
"Inconstant, my friend."
"And is that which is inconstant easeful or stressful?"
"Stressful, my friend."
"And is it proper to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
"No, my friend."
"Is feeling constant or inconstant?"
"Inconstant, my friend."...
"Is perception constant or inconstant?"
"Inconstant, my friend."...
"Are fabrications constant or inconstant?"
"Inconstant, my friend."...
"Is consciousness constant or inconstant?
"Inconstant, my friend."
"And is that which is inconstant easeful or stressful?"
"Stressful, my friend."
"And is it proper to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
"No, my friend."
"What do you think: Do you regard form as the Tathagata?"
"No, my friend."
"Do you regard feeling as the Tathagata?"
"No, my friend."
"Do you regard perception as the Tathagata?"
"No, my friend."
"Do you regard fabrications as the Tathagata?"
"No, my friend."
"Do you regard consciousness as the Tathagata?"
"No, my friend."
"What do you think: Do you regard the Tathagata as being in form?... Elsewhere than form?... In feeling?... Elsewhere than feeling?... In perception?... Elsewhere than perception?... In fabrications?... Elsewhere than fabrications?... In consciousness?... Elsewhere than consciousness?"
"No, my friend."
"What do you think: Do you regard the Tathagata as form-feeling-perception-fabrications-consciousness?"
"No, my friend."
"Do you regard the Tathagata as that which is without form, without feeling, without perception, without fabrications, without consciousness?"
"No, my friend."
"And so, my friend Yamaka — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death'?"
"Previously, my friend Sariputta, I did foolishly hold that evil supposition. But now, having heard your explanation of the Dhamma, I have abandoned that evil supposition, and have broken through to the Dhamma."
"Then, friend Yamaka, how would you answer if you are thus asked: A monk, a worthy one, with no more mental effluents: what is he on the break-up of the body, after death?"
"Thus asked, I would answer, 'Form is inconstant... Feeling... Perception... Fabrications... Consciousness is inconstant. That which is inconstant is stressful. That which is stressful has ceased and gone to its end."
"Very good, my friend Yamaka. Very good. In that case I will give you an analogy for the sake of taking your understanding of this point even further. Suppose there were a householder or householder's son — rich, wealthy, with many possessions — who was thoroughly well-guarded. Then suppose there came along a certain man, desiring what was not his benefit, desiring what was not his welfare, desiring his loss of security, desiring to kill him. The thought would occur to this man: 'It would not be easy to kill this person by force. What if I were to sneak in and then kill him?'
"So he would go to the householder or householder's son and say, 'May you take me on as a servant, lord.' With that, the householder or householder's son would take the man on as a servant.
"Having been taken on as a servant, the man would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him. Then the householder or householder's son would come to regard him as a friend & companion, and would fall into his trust. When the man realizes, 'This householder or householder's son trusts me,' then encountering him in a solitary place, he would kill him with a sharp knife.
"Now what do you think, my friend Yamaka? When that man went to the householder or householder's son and said, 'May you take me on as a servant, lord': wasn't he even then a murderer? And yet although he was a murderer, the householder or householder's son did not know him as 'my murderer.' And when, taken on as a servant, he would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him: wasn't he even then a murderer? And yet although he was a murderer, the householder or householder's son did not know him as 'my murderer.' And when he encountered him in a solitary place and killed him with a sharp knife: wasn't he even then a murderer? And yet although he was a murderer, the householder or householder's son did not know him as 'my murderer.'"
"Yes, my friend."
"In the same way, an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He does not discern inconstant form, as it actually is present, as 'inconstant form.' He does not discern inconstant feeling, as it actually is present, as 'inconstant feeling.' He does not discern inconstant perception... He does not discern inconstant fabrications... He does not discern inconstant consciousness, as it actually is present, as 'inconstant consciousness.'
"He does not discern stressful form, as it actually is present, as 'stressful form.' He does not discern stressful feeling... He does not discern stressful perception... He does not discern stressful fabrications... He does not discern stressful consciousness, as it actually is present, as 'stressful consciousness.'
"He does not discern not-self form, as it actually is present, as 'not-self form.' He does not discern not-self feeling... He does not discern not-self perception... He does not discern not-self fabrications... He does not discern not-self consciousness, as it actually is present, as 'not-self consciousness.'
"He does not discern fabricated form, as it actually is present, as 'fabricated form.' He does not discern fabricated feeling... He does not discern fabricated perception... He does not discern fabricated fabrications... He does not discern fabricated consciousness, as it actually is present, as 'fabricated consciousness.'
"He does not discern murderous form, as it actually is present, as 'murderous form.' He does not discern murderous feeling... He does not discern murderous perception... He does not discern murderous fabrications... He does not discern murderous consciousness, as it actually is present, as 'murderous consciousness.'
"He gets attached to form, clings to form, & determines it to be 'my self.' He gets attached to feeling... He gets attached to perception... He gets attached to fabrications... He gets attached to consciousness, clings to consciousness, & determines it to be 'my self.' These five clinging-aggregates — attached to, clung to — lead to his long-term loss & suffering.
"Now, the well-instructed, disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He does not assume feeling to be the self...
"He does not assume perception to be the self...
"He does not assume fabrications to be the self...
"He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He discerns inconstant form, as it actually is present, as 'inconstant form.' He discerns inconstant feeling... He discerns inconstant perception... He discerns inconstant fabrications... He discerns inconstant consciousness, as it actually is present, as 'inconstant consciousness.'
"He discerns stressful form, as it actually is present, as 'stressful form.' He discerns stressful feeling... He discerns stressful perception... He discerns stressful fabrications... He discerns stressful consciousness, as it actually is present, as 'stressful consciousness.'
"He discerns not-self form, as it actually is present, as 'not-self form.' He discerns not-self feeling... He discerns not-self perception... He discerns not-self fabrications... He discerns not-self consciousness, as it actually is present, as 'not-self consciousness.'
"He discerns fabricated form, as it actually is present, as 'fabricated form.' He discerns fabricated feeling... He discerns fabricated perception... He discerns fabricated fabrications... He discerns fabricated consciousness, as it actually is present, as 'fabricated consciousness.'
"He discerns murderous form, as it actually is present, as 'murderous form.' He discerns murderous feeling... He discerns murderous perception... He discerns murderous fabrications... He discerns murderous consciousness, as it actually is present, as 'murderous consciousness.'
"He does not get attached to form, does not cling to form, does not determine it to be 'my self.' He does not get attached to feeling... He does not get attached to perception... He does not get attached to fabrications... He does not get attached to consciousness, does not cling to consciousness, does not determine it to be 'my self.' These five clinging-aggregates — not attached to, not clung to — lead to his long-term happiness & well-being."
"Even so, my friend Sariputta, are those who have people like you as their fellows in the holy life, teaching them, admonishing them out of sympathy, desiring their welfare. For now that I have heard this explanation of the Dhamma from you, my mind — through lack of clinging/sustenance — has been released from the effluents."
rooney shd read this.
/\
Originally posted by sinweiy:rooney shd read this.
/\
Rooney said Buddha don't exist after death?
but... is it mistaken to say Buddha still exists after death...?
i only know Tathagatha exists in dharma... to learn and practise dharma well is as good as seeing the Tathagatha (?)
Haha I wanted to reply Fugazzi but my firefox probably closed and I forgot to reply.
I wanted to say, to say Buddha exist is also as wrong as saying Buddha stops existing.
The Buddha said:
So what the Buddha is saying here is: You cannot pin down the Tathagata as a Self or Reality even in the present life, how can you speak of its existence and non-existence after death? To speak of existence you must be able to establish a core or essence of Tathagata, a Self of Tathagata, but one realizes there is no Self of Tathagata - Tathagata is merely a convention, a label, a name, but not a reality.
This is his teaching of Anatta.
And if you cannot pin down an Existence of Tathagata, how can you speak of the Non-Existence of Tathagata, since non-existence implies an existence that has ceased its being, i.e. annihilated?
So existence, or non-existence, both don't apply.
Both are equally erroneous.
But if you ask for the severity between the two false views of eternalism and nihilism, the view of existence or eternalism is slightly better than the view of non-existence or annihilation.
Holders of the view of eternalism can on account of this view do good deeds and gain a good samsaric rebirth, however such a person will never be able to attain liberation owing to his view of an immortal soul/self, which binds him to self-attachment. He will not attain Nirvana.
Holders of the view of annihilation, i.e. the self annihilates after death and thus there is no reincarnation and no karma, are in far more danger of gaining bad karma that results in rebirth in lower realm. Those who do not believe in karma can on account of the false view of annihilation commit very unwholesome karma. Furthermore, just holding a false view itself already accumulate bad karma, as the Buddha warned that the karma of false view can lead to rebirth in the animal realm, a realm where ignorance predominates one's mind. So it is important that we obtain the right view from the beginning.
Those who holds the Right View of the middle way understands that rebirth and karma is valid in terms of conventional truth, whereby rebirth takes place as stream of karma takes effect as a form of causal continuity, but not in terms of the passing on of an unchanging self or entity.
Since there is no self that can annihilate, what does Nirvana mean then? Here the sutta makes clear:
"Then, friend Yamaka, how would you answer if you are thus asked: A monk, a worthy one, with no more mental effluents: what is he on the break-up of the body, after death?"
"Thus asked, I would answer, 'Form is inconstant... Feeling... Perception... Fabrications... Consciousness is inconstant. That which is inconstant is stressful. That which is stressful has ceased and gone to its end."
Likewise if I were asked by Sariputta, "how would you answer if you are thus asked: A sentient being, an unworthy one, with much mental effluents: what is he on the break-up of the body, after death?
Thus asked, I would answer, 'Form is inconstant... Feeling... Perception... Fabrications... Consciousness is inconstant. That which is inconstant is stressful. Not seeing dharma as it is, sentient beings take form as constant, as desirable, as self, as mine... Feeling... Perception... Fabrications... Consciousness as self, as mine. A sentient being, on account of ignorance and clinging, on the break-up of the body experiences the ripening of mental formation, which gives rise to consciousness, which in turn gives rise to mind and body, ...... up to birth, old age, decay and death and the entire mass of suffering arises, not seeing any end to the cycle of samsaric becoming.'
In other words, it is entirely a causal process without an agent or self inside or apart from that process.
No... not because 'it' is beyond defining.
The Hindus take the non-conceptual, undefinable Presence as the ultimate Self.
In other words, they reify the non-conceptual.
In Buddhism, we do not posit even an Atman-Brahman, even if it is non-conceptual.
We do not say 'the ultimate reality of Brahman is beyond notions of existence or non-existence' because that would be tantamount to saying the Ultimate Existence is beyond notions of existence and non-existence, in other words, reifying Ultimate Existence as beyond concepts. We are treating our framework of taking something as permanent, independent, Self, ultimate, as being 'the way things are' when actually it is not.
But that is just what many go through... from I AM to substantial non-dual to anatta and shunyata, like Thusness and my experience Thusness/PasserBy's Seven Stages of Enlightenment
And a related article to this topic: Madhyamika Buddhism Vis-a-vis Hindu Vedanta
At that time, the World Honored One, wishing to restate this meaning, spoke verses, saying,
From the time I attained Buddhahood,
The eons that have passed
Are
limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in
number.
I always speak the Dharma to teach and transform
Countless
millions of living beings,
So they enter the Buddha Way.
And throughout
these limitless eons,
In order to save living beings,
I expediently
manifest Nirvana.
But in truth I do not pass into quiescence.
I remain
here, always speaking the Dharma.
I always stay right here,
And using
the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.
The multitudes see me as passing into
quiescence.
They extensively make offerings to my sharira.
All cherish
ardent longing for me,
And their hearts look up to me in thirst.
Living
beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.
At that time I and the Sangha assembly
All appear together on Magic
Vulture Mountain,
Where I say to living beings
That I am always here and
never cease to be.
But using the power of expedient devices
I manifest
"ceasing" and "not ceasing" to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma.
But you who do not hear this
Think that I have passed into quiescence.
I see living beings
Sunk in misery, and yet
I refrain from
manifesting for them
In order to cause them to look up in thirst,
Then,
when their minds are filled with longing,
I emerge and speak the Dharma.
With such powerful spiritual penetrations,
Throughout asamkhyeyas of
eons,
I remain always on Magic Vulture Mountain
And also dwell in other
places.
When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious
adornments.
There are jeweled trees with many flowers and fruits
Where
living beings roam in delight.
The gods play celestial drums,
Always
making various kinds of music,
And mandarava flowers
Are scattered on
the Buddha and the great assembly.
My Pure Land is not destroyed,
But
the multitudes see it being burned entirely.
Worried, terrified, and
miserable,
Such ones are everywhere.
All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through
asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.
All
who have cultivated merit and virtue,
Who are compliant, agreeable, and
honest
They all see me
Here, speaking the Dharma.
Sometimes for this
assembly,
I speak of the Buddha�s life span as limitless.
To those who
see the Buddha only after long intervals,
I speak of the Buddha as being
difficult to meet.
The power of my wisdom
The unlimited illumination of
my wisdom
Is such that my life span is one of countless eons
Attained
through long cultivation and work.
Those of you with wisdom,
Should not
have doubts about this.
Cut them off entirely and forever,
For the
Buddha�s words are real, not false.
They are like the clever expedients of
the physician
Who, to cure his insane children,
Is actually alive, yet
says he is dead,
And none can say that he speaks falsely.
I, too, am
like a father to the world,
Saving all from suffering and woe.
But to
living beings, inverted as they are,
I speak of cessation, although I
actually remain.
Otherwise, because they often see me,
They would grow
arrogant and lax.
Unruly and attached to the five desires,
They would
tumble into the evil paths.
I am ever aware of living beings
Those who
practice the Way and those who do not.
I speak various Dharmas for their
sakes
To save them in an appropriate manner.
I am always thinking,
"How can I cause living beings
To enter the Unsurpassed Way
And to
quickly perfect the body of a Buddha?"
http://www.buddhistdoor.com/OldWeb/resources/sutras/lotus/sources/lotus16.htm
Chapter 16 : The Thus Come One’s Life Span
/\
Sadhu! AEN, its wonderful for reflection!
MN 72 Aggi-Vacchagotta Sutta: To Vacchagotta on Fire
........"How is it, Master Gotama, when Master Gotama is asked if he holds the view 'the cosmos is eternal...'... 'after death a Tathagata neither exists nor does not exist: only this is true, anything otherwise is worthless,' he says '...no...' in each case. Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?"
"Vaccha, the position that 'the cosmos is eternal' is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
"...'after death a Tathagata exists'...
"...'after death a Tathagata does not exist'...
"...'after death a Tathagata both exists & does not exist'...
"...'after death a Tathagata neither exists nor does not exist'... does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding."
"Does Master Gotama have any position at all?"
"A 'position,' Vaccha, is something that a Tathagata has done away with. What a Tathagata sees is this: 'Such is form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception... such are mental fabrications... such is consciousness, such its origin, such its disappearance.' Because of this, I say, a Tathagata — with the ending, fading out, cessation, renunciation, & relinquishment of all construings, all excogitations, all I-making & mine-making & obsession with conceit — is, through lack of clinging/sustenance, released."………
"Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, 'This fire is burning in front of me'?"
"...yes..."
"And suppose someone were to ask you, Vaccha, 'This fire burning in front of you, dependent on what is it burning?' Thus asked, how would you reply?"
"...I would reply, 'This fire burning in front of me is burning dependent on grass & timber as its sustenance.'"
"If the fire burning in front of you was to go out, would you know that, 'This fire burning in front of me has gone out'?"
"...yes..."
"And suppose someone was to ask you, 'This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?' Thus asked, how would you reply?"
"That doesn't apply, Master Gotama. Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound)."
"Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply.
"Any feeling... Any perception... Any mental fabrication...
"Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply."………
Originally posted by sinweiy:At that time, the World Honored One, wishing to restate this meaning, spoke verses, saying,
From the time I attained Buddhahood,
The eons that have passed
Are limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in number.
I always speak the Dharma to teach and transform
Countless millions of living beings,
So they enter the Buddha Way.
And throughout these limitless eons,
In order to save living beings,
I expediently manifest Nirvana.
But in truth I do not pass into quiescence.
I remain here, always speaking the Dharma.
I always stay right here,
And using the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.
The multitudes see me as passing into quiescence.
They extensively make offerings to my sharira.
All cherish ardent longing for me,
And their hearts look up to me in thirst.
Living beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.
At that time I and the Sangha assembly
All appear together on Magic Vulture Mountain,
Where I say to living beings
That I am always here and never cease to be.
But using the power of expedient devices
I manifest "ceasing" and "not ceasing" to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma.
But you who do not hear this
Think that I have passed into quiescence.
I see living beings
Sunk in misery, and yet
I refrain from manifesting for them
In order to cause them to look up in thirst,
Then, when their minds are filled with longing,
I emerge and speak the Dharma.
With such powerful spiritual penetrations,
Throughout asamkhyeyas of eons,
I remain always on Magic Vulture Mountain
And also dwell in other places.
When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious adornments.
There are jeweled trees with many flowers and fruits
Where living beings roam in delight.
The gods play celestial drums,
Always making various kinds of music,
And mandarava flowers
Are scattered on the Buddha and the great assembly.
My Pure Land is not destroyed,
But the multitudes see it being burned entirely.
Worried, terrified, and miserable,
Such ones are everywhere.
All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.
All who have cultivated merit and virtue,
Who are compliant, agreeable, and honest
They all see me
Here, speaking the Dharma.
Sometimes for this assembly,
I speak of the Buddha�s life span as limitless.
To those who see the Buddha only after long intervals,
I speak of the Buddha as being difficult to meet.
The power of my wisdom
The unlimited illumination of my wisdom
Is such that my life span is one of countless eons
Attained through long cultivation and work.
Those of you with wisdom,
Should not have doubts about this.
Cut them off entirely and forever,
For the Buddha�s words are real, not false.
They are like the clever expedients of the physician
Who, to cure his insane children,
Is actually alive, yet says he is dead,
And none can say that he speaks falsely.
I, too, am like a father to the world,
Saving all from suffering and woe.
But to living beings, inverted as they are,
I speak of cessation, although I actually remain.
Otherwise, because they often see me,
They would grow arrogant and lax.
Unruly and attached to the five desires,
They would tumble into the evil paths.
I am ever aware of living beings
Those who practice the Way and those who do not.
I speak various Dharmas for their sakes
To save them in an appropriate manner.
I am always thinking,
"How can I cause living beings
To enter the Unsurpassed Way
And to quickly perfect the body of a Buddha?"
http://www.buddhistdoor.com/OldWeb/resources/sutras/lotus/sources/lotus16.htm
Chapter 16 : The Thus Come One’s Life Span
/\
What is spoken here is conventional, not ultimate. Ultimately, there is no Tathagata, no birth and no cessation.
For example, self is spoken conventionally. What is conventional is ultimately not true or real.
As Namdrol says:
The conventionally observed efficacy of karma and its results cannot be denied. But even karma is ultimately illusory.
N�g�rjuna states:
"Why? This action
does not arise from conditions,
and does not arise without conditions,
therefore, there is also no agent.
If there is no agent,
how can there be an result which arises from an action?
If there is no result,
where will a consumer be observed?
Just as the Teacher's emanation
is emanated through his consummate magical power,
if likewise the emanation also makes an emanation,
there is again a further emanation;
in same the way, though that agent
performs an action, it has the form an emanation.
For example, it is like another emanation created by an
emanation
making a [third] emanation.
Affliction, actions, bodies,
agents, and results
are like fairy castles
mirages, and dreams.
Originally posted by Aik TC:
MN 72 Aggi-Vacchagotta Sutta: To Vacchagotta on Fire
........"How is it, Master Gotama, when Master Gotama is asked if he holds the view 'the cosmos is eternal...'... 'after death a Tathagata neither exists nor does not exist: only this is true, anything otherwise is worthless,' he says '...no...' in each case. Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?"
"Vaccha, the position that 'the cosmos is eternal' is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
"...'after death a Tathagata exists'...
"...'after death a Tathagata does not exist'...
"...'after death a Tathagata both exists & does not exist'...
"...'after death a Tathagata neither exists nor does not exist'... does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding."
"Does Master Gotama have any position at all?"
"A 'position,' Vaccha, is something that a Tathagata has done away with. What a Tathagata sees is this: 'Such is form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception... such are mental fabrications... such is consciousness, such its origin, such its disappearance.' Because of this, I say, a Tathagata — with the ending, fading out, cessation, renunciation, & relinquishment of all construings, all excogitations, all I-making & mine-making & obsession with conceit — is, through lack of clinging/sustenance, released."………
"Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, 'This fire is burning in front of me'?"
"...yes..."
"And suppose someone were to ask you, Vaccha, 'This fire burning in front of you, dependent on what is it burning?' Thus asked, how would you reply?"
"...I would reply, 'This fire burning in front of me is burning dependent on grass & timber as its sustenance.'"
"If the fire burning in front of you was to go out, would you know that, 'This fire burning in front of me has gone out'?"
"...yes..."
"And suppose someone was to ask you, 'This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?' Thus asked, how would you reply?"
"That doesn't apply, Master Gotama. Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound)."
"Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply.
"Any feeling... Any perception... Any mental fabrication...
"Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply."………
Very good sutta.
Originally posted by An Eternal Now:What is spoken here is conventional, not ultimate. Ultimately, there is no Tathagata, no birth and no cessation.
i don't read it as no Tathagata non there's Tathagata. i also read it as no birth and no cessation. Lotus sutra is categorize under Buddhayana/One vehicle sutras, along with Brahma Net. Brahma Net is more of a quantum idea. Lotus, i think is more of teaching that everyone, including the icantika, evil ones, animal, women etcs are Buddha "originally", i.e. all have Buddha-nature; teaching about Upeksha, equanimity. so it's trying to say don't discriminate the people around you. everyone is in a way teaching the Dharma. i think tantra also do that. Emptiness is more under Prajna sutras.
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eternalism and nihilism, both are false views. all and all, i think one ultimately reaches non-wandering thoughts.
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(Nothingness)
"Further, Ananda, the monk — not attending to the perception of the dimension of the infinitude of space, not attending to the perception of the dimension of the infinitude of consciousness — attends to the singleness based on the perception of the dimension of nothingness. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of nothingness.
"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present. Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present. There is only this modicum of disturbance: the singleness based on the perception of the dimension of nothingness.' He discerns that 'This mode of perception is empty of the perception of the dimension of the infinitude of space. This mode of perception is empty of the perception of the dimension of the infinitude of consciousness. There is only this non-emptiness: the singleness based on the perception of the dimension of nothingness.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.
(Neither Perception nor Non-Perception)
"Further, Ananda, the monk — not attending to the perception of the dimension of the infinitude of consciousness, not attending to the perception of the dimension of nothingness — attends to the singleness based on the dimension of neither perception nor non-perception. His mind takes pleasure, finds satisfaction, settles, & indulges in the dimension of neither perception nor non-perception.
"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present. Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. There is only this modicum of disturbance: the singleness based on the dimension of neither perception nor non-perception.' He discerns that 'This mode of perception is empty of the perception of the dimension of the infinitude of consciousness. This mode of perception is empty of the perception of the dimension of nothingness. There is only this non-emptiness: the singleness based on the dimension of neither perception nor non-perception.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.
Theme-Less Concentration
"Further, Ananda, the monk — not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception — attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-less concentration of awareness.
"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. Whatever disturbances that would exist based on the perception of the dimension of neither perception nor non-perception, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the perception of the dimension of nothingness. This mode of perception is empty of the perception of the dimension of neither perception nor non-perception. There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.
Release
"Further, Ananda, the monk — not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception — attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-less concentration of awareness.
"He discerns that 'This theme-less concentration of awareness is fabricated & mentally fashioned.' And he discerns that 'Whatever is fabricated & mentally fashioned is inconstant & subject to cessation.' For him — thus knowing, thus seeing — the mind is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"He discerns that 'Whatever disturbances that would exist based on the effluent of sensuality... the effluent of becoming... the effluent of ignorance, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the effluent of sensuality... becoming... ignorance. And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior & unsurpassed.
"Ananda, whatever contemplatives and priests who in the past entered & remained in an emptiness that was pure, superior, & unsurpassed, they all entered & remained in this very same emptiness that is pure, superior, & unsurpassed. Whatever contemplatives and priests who in the future will enter & remain in an emptiness that will be pure, superior, & unsurpassed, they all will enter & remain in this very same emptiness that is pure, superior, & unsurpassed. Whatever contemplatives and priests who at present enter & remain in an emptiness that is pure, superior, & unsurpassed, they all enter & remain in this very same emptiness that is pure, superior, & unsurpassed.
"Therefore, Ananda, you should train yourselves: 'We will enter & remain in the emptiness that is pure, superior, & unsurpassed.'"
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.
http://www.accesstoinsight.org/tipitaka/mn/mn.121.than.html
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Both eternalism & nihilism are views that revolve around 'self', which as "I will exist forever" and "I will cease after death"
The Buddha said the nihilists had views that were closest to the Buddha-Dhamma .
The Buddhist teaching of anatta and the nature of is very close to annhilationism, that's why you can find so much praise for the annhilationists in the Suttas, the Buddha called them the holders of 'the foremost of outside viewpoints' because: "they already have revulsion towards existence and non revulsion towards the cessation of existence, so when the Dhamma is taught to them for the cessation of existence they do not recoil from it".
"He discerns, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'
"From the stopping of form, from the stopping of feeling ... of perception ... of fabrications ... of consciousness, a monk set on this — 'It should not be, it should not occur to me; it will not be, it will not occur to me' — would break the [five] lower fetters."
"Lord, a monk set on this would break the [five] lower fetters. But for one knowing in what way, seeing in what way, is there the immediate ending of fermentations?"
"There is the case where an uninstructed run-of-the-mill person ... falls into fear over what is not grounds for fear. There is fear for an uninstructed run-of-the-mill person [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.' But an instructed disciple of the noble ones does not fall into fear over what is not grounds for fear. There is no fear for an instructed disciple of the noble ones [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.'
to pegembara: you claim that the views of annihalationist are closer to buddha's. i do not believe this to be the case and no where has he indicated so. he simply indicates that those who do not view the aggregates as pleasing as being close to his view.
however, as long as you have the slightest eternalistic or annihalationistic self-view you cannot and have not attain even stream-entry which means the permanent ending of the fetter of self-view.
was wondering how Hinduism actually do their practice and their spiritual goal, and found this (other than some other funny views in the net):-
Hinduism views mankind as divine. Because Brahma is everything, Hinduism asserts that everyone is divine. Atman, or self, is one with Brahman. All of reality outside of Brahman is considered mere illusion. The spiritual goal of a Hindu is to become one with Brahma, thus ceasing to exist in its illusory form of “individual self.” This freedom is referred to as “moksha.” Until moksha is achieved, a Hindu believes that he/she will be repeatedly reincarnated in order that he/she may work towards self-realization of the truth (the truth being that only Brahman exists, nothing else). How a person is reincarnated is determined by karma, which is a principle of cause and effect governed by nature's balance. What one did in the past affects and corresponds with what happens in the future, past and future lives included.
http://www.gotquestions.org/hinduism.html
though it never quite give a discourse or procedure.
but for one it differ from
The Trik�ya doctrine (Sanskrit, literally "Three bodies"; 三身 Chinese: S�nshēn, Japanese: sanjin, Tibetan: ས�ུ་གསུམ, Wylie: sku gsum) is an important Mahayana Buddhist teaching on both the nature of reality and the nature of a Buddha. By the 4th century CE the Trik�ya Doctrine had assumed the form that we now know. Briefly, the doctrine says that a Buddha has three k�yas or bodies: the nirm�nak�ya or created body which manifests in time and space; the saṃbhogak�ya or body of mutual enjoyment which is a body of bliss or clear light manifestation; and the Dharmak�ya or Truth body which embodies the very principle of enlightenment and knows no limits or boundaries.[1] In the view of Anuyoga, the 'Mindstream' (Sanskrit: citta santana) is the 'continuity' (Sanskrit: santana; Wylie: rgyud) that links the Trikaya.[1] The Trik�ya, as a triune, is symbolised by the Gankyil. http://en.wikipedia.org/wiki/Trikaya
sort of an Unchanging Self (hindu one stops here) vs an on Changing Self... vs a neither an unchanging Self non a changing Self.
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Originally posted by An Eternal Now:to pegembara: you claim that the views of annihalationist are closer to buddha's. i do not believe this to be the case and no where has he indicated so. he simply indicates that those who do not view the aggregates as pleasing as being close to his view.
however, as long as you have the slightest eternalistic or annihalationistic self-view you cannot and have not attain even stream-entry which means the permanent ending of the fetter of self-view.
to AEN: how about people who have dependent origination views...? I mean e.g 缘起... because i think everything form and cease due to conditions... something like å› ç¼˜ç”Ÿï¼Œå› ç¼˜ç�...
to Sinweiy: those who have non-wandering thoughts, are they in danger of reborning to formless heavens...? the lifespan there is so long and they can't learn dharma...
Originally posted by 2009novice:
to Sinweiy: those who have non-wandering thoughts, are they in danger of reborning to formless heavens...? the lifespan there is so long and they can't learn dharma...
formless heavensæ— æƒ³å¤© is abiding in no thoughts which is nihilism view. non-wandering thoughts æ— å¦„æƒ³ is different from æ— æƒ³ no thoughts.
if u doing Nianfo, it's safe in the sense u only mindful of continuous single-pointed thought of Amitabha. there's no other wandering thoughts coming in. so one would not fall error into no thoughts.
we also call this å¿µè€Œæ— å¿µï¼Œ æ— å¿µè€Œå¿µ. :)
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@2009novice: dependent origination is the right view that can lead to liberation