 |
 |
 |
 |
 |
 |
 |
 |
 |
 |
|
Glossary letter A
Glossary letter B
Glossary letter C
Glossary letter D
Glossary letter E
Glossary letter F
Glossary letter G
Glossary letter H
Glossary letter I
Glossary letter J
Glossary letter K
Glossary letter L
Glossary letter M
Glossary letter N
Glossary letter O
Glossary letter P
Glossary letter Q
Glossary letter R
Glossary letter S
Glossary letter T
Glossary letter U
Glossary letter V
Glossary letter S1
Glossary letter T1
Glossary letter W
Glossary letter X
Glossary letter Y
Glossary letter Z
Heart Sutra 1
Heart Sutra 2
Heart Sutra 3
Heart Sutra 4
Heart Sutra 5
Heart Sutra 6
Heart Sutra 7
Heart Sutra 8
Heart Sutra 9
Heart Sutra Tibetan
Diamond Sutra 1
Diamond Sutra 2
Faith in Mind
Ksitigarbha Sutra 1
Ksitigarbha Sutra 2
Ksitigarbha Sutra 3
Ksitigarbha Sutra 4
Ksitigarbha Sutra 5
Ksitigarbha Sutra 6
Ksitigarbha Sutra 7
Ksitigarbha Sutra 8
Ksitigarbha Sutra 9
Ksitigarbha Sutra 10
Ksitigarbha Sutra 11
Ksitigarbha Sutra 12
Ksitigarbha Sutra 13
Pali English Glossary
|
|
| ||||||
| Section 15. The Incomparable Value of This Teaching Subhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others! Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse. Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense. Section 16. Purgation through Suffering the Retribution for Past Sins Furthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment. Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible. Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception. Section 17. No One Attains Transcendental Wisdom At that time Subhuti addressed Buddha, saying: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment. Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment? No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Buddha said: You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: 'In the ages of the future you will come to be a Buddha called Shakyamuni'; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called 'Realm of formulations.' Subhuti, a comparison may be made with [the idea of] a gigantic human frame. Then Subhuti said: The World-honored One has declared that such is not a great body; 'a great body' is just the name given to it. Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: 'a majestic setting forth' is just the name given to it. Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas. Section 18. All Modes of mind are Really Only Mind Subhuti, what do you think? Does the Tathagata possess the human eye? Yes, World-honored One, He does. Well, do you think the Tathagata possesses the divine eye? Yes, World-honored One, He does. And do you think the Tathagata possesses the gnostic eye? Yes, World-honored One, He does. And do you think the Tathagata possesses the eye of transcendent wisdom? Yes, World-honored One, He does. And do you think the Tathagata possesses the Buddha-eye of omniscience? Yes, World-honored One, He does. Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them? Yes, World-honored One, the Tathagata has taught concerning these grains. Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many? [Subhuti replied]: Many indeed, World-honored One! Then Buddha said: Subhuti, however many living beings there are in all those Buddha-lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called 'mind'. Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind. Section 19. Absolute Reality is the Only Foundation Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Yes, indeed, World-honored One, he would gain great merit! Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as 'great.' Section 20. The Unreality of Phenomenal Distinctions Subhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body? No, World-honored One, the Tathagata cannot be perceived by His perfectly-formed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called 'a perfectly-formed body.' Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic? No, World-honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed 'phenomenal characteristics.' Section 21. Words cannot express Truth. That which Words Express is not Truth Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so 'an enunciation of Truth' is just the name given to it. Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief? And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because 'living beings,' Subhuti, these 'living beings' are not really such; they are just called by that name. Section 22. It Cannot be Said that Anything is Attainable Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever? Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called 'Consummation of Incomparable Enlightenment.' Section 23. The Practice of Good Works Purifies the Mind Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called 'Consummation of Incomparable Enlightenment.' It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness. Subhuti, though we speak of 'goodness', the Tathagata declares that there is no goodness; such is merely a name. Section 24. The Incomparable Merit of This Teaching Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them. Section 25. The Illusion of Ego Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti. Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality. Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as 'common people' are not really common people; such is merely a name. Section 26. The Body of Truth has no Marks Subhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]? Subhuti answered: No, the Tathagata may not be perceived thereby. Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata. Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks. Whereupon the World-honored One uttered this verse: Who sees Me by form, Who seeks Me in sound, Perverted are his footsteps upon the Way, For he cannot perceive the Tathagata. Section 27. It is Erroneous to Affirm that All Things are Ever Extinguished Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished. Section 28. Attachment to Rewards of Merit Subhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there are sand-grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit. Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas are insentient as to rewards of merit? [And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received. Section 29. Perfect Tranquility Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because TATHAGATA has neither whence nor whither, therefore is He called 'Tathagata'. Section 30. The Integral Principle Subhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many? Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. 'Minute particles' is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. 'Cosmos' is merely a figure of speech. [Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method. Section 31. Conventional Truth Should be Cut Off Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly? No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely figures of speech. [Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [views which are mere] aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called 'aspects'. Section 32. The Delusion of Appearances Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you - Thus shall ye think of all this fleeting world: A star at dawn, a bubble in a stream; A flash of lightning in a summer cloud, A flickering lamp, a phantom, and a dream. When the Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways. {translated by A.F.Price and Wong Mou-Lam} |
| New York |
 drfu@doctor.com |
|
. |
| Visitors: 00631 |