DOCSLIB.ORG

On Rādha and Views ― a Translation of Saṃyukta-Āgama Discourses 111 to 138 (Fascicle 6)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
On Rādha and Views ― a Translation of Saṃyukta-Āgama Discourses 111 to 138 (Fascicle 6) On Rādha and Views ― A Translation of Saṃyukta-āgama Discourses 111 to 138 (Fascicle 6) Bhikkhu Anālayo Research Fellow Dharma Drum Institute of Liberal Arts 法鼓佛學學報第 17 期 頁 1-42（民國 104 年），新北市：法鼓文理學院 Dharma Drum Journal of Buddhist Studies, no. 17 pp. 1-42 (2015) New Taipei City: Dharma Drum Institute of Liberal Arts ISSN: 1996-8000 Abstract This article translates the sixth fascicle of the Saṃyukta-āgama, which contains discourses 111 to 138.1 Contents CONNECTED DISCOURSES ON RĀDHA 111. Discourse on the Conduit to Becoming 112. Discourse on Penetrative Knowledge 113. Discourse on Eradicating the Dukkha of Bodily Form 114. Discourse on Understanding Dukkha 115. Discourse on Worry and Sorrow 116. Discourse on Viewing as a Self or as Belonging to a Self * Date of submission: 2014/12/29; date of review: 2015/05/19. I am indebted to Mike Running, Shi Syinchen, and Ken Su for their collaboration and to the journal's proof readers for helpful suggestions. 1 The translated text is found at T II 37c6 to 42c8, this being the sixth fascicle in the Taishō edition corresponding to the sixth fascicle in the reconstructed order of this collection according to, e.g., Choong 2000: 243, Bucknell 2006: 686, and Chung 2008: 23. Yìnshùn 1983, however, places the present and the next fascicle at a con- siderably later point in his edition, as a result of which SĀ 111 to SĀ 138 in the Taishō edition correspond to discourses nos. 1652 to 1790 in his edition. The present fascicle contains two Saṃyukta-āgama sections: SĀ 111 to SĀ 129 correspond to the section on Rādha, whereas SĀ 130 to SĀ 138 correspond to the first part of the sec- tion on views (which continues into the next fascicle). In what follows, my identifica- tion of Pāli parallels is based on Akanuma 1929/1990 and Yìnshùn 1983, in the case of Sanskrit fragment parallels I am indebted to Chung 2008. Here and elsewhere, I adopt Pāli for proper names and doctrinal terms in order to facilitate comparison with the Pāli parallels, except for terms like Dharma and Nirvāṇa, without thereby intend- ing to take a position on the original language of the Saṃyukta-āgama manuscript used for translation. In the case of reproducing Sanskrit texts from romanized editions, I follow the conventions of the respective editors (except for capitalization). My re- construction of the respective titles is based on Akanuma 1929/1990, in the case of the same title being repeated I add "first", "second", etc. 2 法鼓佛學學報第 17 期（2015） 117. Discourse on Being with Influxes and Obstructions 118. Discourse on Lust, Hatred, and Delusion 119. Discourse on Desire, Craving, and Delight 120. First Discourse on Māra 121. Discourse on Being of a Mortal Nature 122. Discourse on the Living Being 123. Discourse on Craving, Delight, and Lust 124. Second Discourse on Māra 125. Discourse on What is Made by Māra 126. Discourse on Being of a Mortal Nature 127. First Discourse on Being of the Nature to be Abandoned 128. Second Discourse on Being of the Nature to be Abandoned 129. Third Discourse on Being of the Nature to be Abandoned CONNECTED DISCOURSES ON VIEWS 130. Discourse on Seeking Out the Great Teacher 131. Discourse on Becoming Habituated 132. Discourse on Not Becoming Habituated 133. Discourse on What is the Cause 134. First Discourse on Abandoning Doubt 135. Second Discourse on Abandoning Doubt 136. Discourse on What Matter is the Cause 137. Third Discourse on Abandoning Doubt 138. Fourth Discourse on Abandoning Doubt Keywords Saṃyukta-āgama; Rādha; Views On Rādha and Views－A Translation of Saṃyukta-āgama Discourses 111 to 138 (Fascicle 6) 3 111. [Discourse on the Conduit to Becoming]2 Thus have I heard. At one time the Buddha was staying at Mount Ma- kula.3 Then an attendant monk by the name of Rādha,4 rising from meditation in the afternoon, approached the Buddha, paid respect at the Buddha's feet, withdrew to sit at one side, and said to the Buddha: "As the Blessed One has taught, there is a flow of becoming. What is called the flow of becoming? What is called the cessation of the flow of becoming?" The Buddha said to Rādha: "It is well for you to be asking this. I shall explain it to you, namely what is the flow of becoming. A foolish un- learned worldling does not understand as it really is the arising of bodily form, the cessation of bodily form, the gratification in bodily form, the danger in bodily form, and the escape from bodily form. Because of not understanding it as it really is, he craves for and de- lights in bodily form, he commends it, he grasps it, and is defiled by attachment [to it]. In dependence on craving and delight for bodily form, there is clinging. In dependence on clinging, there is becoming. In dependence on becoming, there is birth. In dependence on birth, old age, disease, death, worry, sorrow, vexation, and pain increase. In this way this entire great mass of dukkha arises. Feeling … perception … formations … consciousness is also like this. This is called the flow of 5 becoming. 2 Parallel: SN 23.3 at SN III 190,26. 3 SĀ 111 at T II 37c6: 摩拘羅山. The same rendering recurs in T 194 at T IV 144b4 in a reference to the place where the Buddha was held to have spent the sixth rainy sea- son retreat after his awakening, which the commentary on the Buddhavaṃsa, Bv-a 3,25, allocates to Mount Maṅkula, alternatively referred to as Mount Makula; cf. Rhys Davids 1877/1911: 70f, Bigandet 1858/1914: 211, and Mochizuki 1940: 30. SN 23.3 at SN III 190,26 instead takes place at Sāvatthī. 4 Malalasekera 1938/1998: 730 note 1 explains that Rādha appears to have been an at- tendant of Sāriputta. 5 SN 23.3 at SN III 191,1 does not present a contrast between the unlearned worlding and the noble disciple, but simply points out that desire, lust, delight, craving, cling- 4 法鼓佛學學報第 17 期（2015） "A learned noble disciple understands as it really is the arising of bodily form, the cessation of bodily form, the gratification in bodily form, the danger in bodily form, and the escape from bodily form. Because of understanding it as it really is, he does not give rise to craving and delight in regard to such bodily form, to commending it, to grasping it, or to being defiled by attachment [to it]. Because of being without craving and delight, commending, grasping, and being defiled by attachment, craving for bodily form ceases. With the cessa- tion of craving, clinging ceases. With the cessation of clinging, be- coming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, old age, disease, death, worry, sorrow, pain and vexation cease.6 In this way this entire great mass of dukkha ceases. Feeling … perception … formations … consciousness is also like this. "This is called the flow of becoming and the cessation of the flow of becoming, as taught by the Tathāgata." When the Buddha had spoken this discourse, hearing what the Buddha had said the monk Rādha was delighted and received it respectfully. 112. [Discourse on Penetrative Knowledge]7 Thus have I heard. At one time the Buddha was staying at Mount Ma- kula.8 Then an attendant monk by the name of Rādha, rising from meditation in the afternoon, approached the Buddha, paid respect at the Buddha's feet, withdrew to sit at one side, and said to the Buddha: "Blessed One, as the Blessed One has taught, there is penetrative un- derstanding of bodily form, penetrative understanding of feeling … ing, adherence, and underlying tendencies for the five aggregates constitute the con- duit to existence, bhavanetti. 6 Adopting a variant that adds 滅; cf. also Yìnshùn 1983: 484 note 5. 7 Parallel: SN 23.4 at SN III 191,8; the same exposition, although not addressed to Rādha, can be found in SN 22.106 at SN III 159,23, which has a parallel in SĀ 72 at T II 19a4 (translated Anālayo 2013: 32). 8 SN 23.4 at SN III 191,8 instead takes place at Sāvatthī. On Rādha and Views－A Translation of Saṃyukta-āgama Discourses 111 to 138 (Fascicle 6) 5 perception … formations … consciousness. Blessed One, what is penetrative understanding of bodily form, penetrative understanding of feeling … perception … formations … consciousness?"9 The Buddha said to Rādha: "It is well for you to be asking this. I shall explain it to you. The eradication, fading away, cessation, appease- ment, and vanishing of worry, sorrow, pain and vexation in relation to bodily form, this is called the penetrative understanding of bodily form. The eradication, fading away, cessation, appeasement, and van- ishing of worry, sorrow, pain and vexation in relation to feeling … perception … formations … consciousness, [38a] this is called the penetrative understanding of feeling …perception … formations … consciousness."10 When the Buddha had spoken this discourse, hearing what the Buddha had said the monk Rādha was delighted and received it respectfully. 113. [Discourse on Eradicating the Dukkha of Bod- ily Form] Thus have I heard. At one time the Buddha was staying at Mount Makula, with an attendant monk by the name of Rādha.11 Then a group of heterodox wanderers approached the venerable Rādha. Having exchanged polite greetings, they withdrew to sit at one side. They asked the venerable Rādha: "For what sake have you gone forth to cultivate the holy life under the recluse Gotama?" 9 In SN 23.4 at SN III 191,10 the Buddha broaches the topic himself, without being prompted by an inquiry by Rādha.
Load more

Recommended publications
  • Bridging Worlds: Buddhist Women's Voices Across Generations
    BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen.
    [Show full text]
  • Saccaka's Challenge – a Study of the Saṃyukta-Āgama Parallel to the Cūḷasaccaka-Sutta in Relation to the Notion Of
    Chung-Hwa Buddhist Journal (2010, 23:39-70) Taipei: Chung-Hwa Institute of Buddhist Studies 中華佛學學報第二十三期 頁39-70 (民國九十九年)，臺北：中華佛學研究所 ISSN:1017-7132 Saccaka’s Challenge – A Study of the Saṃyukta-āgama Parallel to the Cūḷasaccaka-sutta in Relation to the Notion of Merit Transfer Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Abstract The present article provides an annotated translation of the Saṃyukta-āgama parallel to the Cūḷasaccaka-sutta of the Majjhima-nikāya. This is followed by a brief study of the significance of this discourse in relation to the theme of the transference of merit. Keywords: Early Buddhism, Comparative Studies, Saṃyukta-āgama, Debate, Transference of Merit. * I am indebted to Rod Bucknell and Ken Su for comments on an earlier version of this article. 40 • Chung-Hwa Buddhist Journal Volume 23 (2010) 薩遮迦的質疑—由《雜阿含經》與《 中部尼柯耶．薩遮迦 小經》的平行研究談福德轉化的意義 無著比丘 漢堡大學佛學研究中心 臺灣‧ 法鼓佛教學院 摘要 此篇文章針對相當於《中部尼柯耶．薩遮迦小經》的《雜阿含經．110經》提供 譯注，此是有關福德轉化之教法的重要性初探。 關鍵字：早期佛教、比較研究、《雜阿含經》、辯論、福德之轉化 Saccaka’s Challenge • 41 Introduction With the present article I continue exploring the theme of debate in early Buddhist discourse, broached in the last issue of the Chung-Hwa Buddhist Journal with a study of the Ekottarika- āgama counterpart to the Cūḷasīhanāda-sutta. Whereas in the case of the Cūḷasīhanāda-sutta and its parallels the debate situation involved a challenge to the Buddha’s disciples, in the case at present under examination the Buddha himself is challenged by the debater Saccaka, whom the texts introduce as a follower of the Jain tradition.
    [Show full text]
  • Heart Sutra Thus Have I Heard: Once the Blessed One Was Dwelling In
    Heart Sutra Thus have I heard: Once the Blessed One was dwelling in Rajagriha at Vulture Peak Mountain with a great gathering of monks, nuns and Bodhisattvas. At that time the Blessed One entered the samadhi that expresses the dharma called “Profound Illumination.” At the same time, noble Avalokiteshvara, the Bodhisattva Mahasattva, while engaging in the profound transcendent wisdom, clearly saw the five skandhas to be empty of nature. Then, through the inspiration of the Buddha, venerable Shariputra said to noble Avalokiteshvara, the Bodhisattva Mahasattva, “How should a son or daughter of noble family train, who wishes to follow the profound path of transcendent wisdom?” Then noble Avalokiteshvara, the Bodhisattva Mahasattva, said to venerable Shariputra: “ O Shariputra, a son or daughter of noble family who wishes to follow the profound path of transcendent wisdom should see in this way: See the five skandhas to be empty of nature. Form is emptiness. Emptiness is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. “Thus, Shariputra, all phenomena are emptiness. They have no characteristics. There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shariputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no phenomena; no quality of sight, and so on until no quality of thought and no quality of mind-consciousness; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no cause of suffering, no cessation of suffering and no path; no wisdom, no attainment and no non-attainment.
    [Show full text]
  • Chinese Buddhism Tiantai Buddhism
    Buddha Preaching. China, painting from Dunhuang Cave, early 8th c. C.E., ink and colors on silk. Chinese Buddhism Tiantai Buddhism A selection from particular individuals in their own particular situation. This The Lotus Sutra notion of ‘skill-in-means’ emphasized in the Lotus Sütra is one of the key concepts of Mahäyäna Buddhism. (Saddharmapuëòaréka-Sütra) In Chapter Five the famous parable of the medicinal herbs is (Sütra on the Lotus of the True Dharma) used to explain the notion of ‘expedient means’ (upäya). Just as there are many different medicinal herbs from a multitude of [Certainly one of the most important and revered scriptures in different plants to treat all the various sicknesses of human all of East Asia, the Lotus Sütra is most famous for its doctrine beings, the Buddha’s teachings, or Dharma, takes many forms of ekayäna, the “One Vehicle,” which became the distinctive to treat each individual according to his or her needs.] teaching of the Tiantai School of Buddhism as it developed in China (Tendai in Japan). Bewildered by the wide diversity of The Parable of the Medicinal Herbs Indian Buddhist scriptures, and attempting to reconcile the seeming contradictions in the Buddha’s Dharma that arose as At that time the World-Honored One said to a result of the three vehicles of Indian Buddhism, the Hénayäna, Mahakashyapa and the other major disciples: "Excellent, Mahäyäna, and Vajrayäna, the teachers of the Tiantai excellent, Kashyapa. You have given an excellent emphasized that there is really only one vehicle as taught in the description of the true blessings of the Thus Come One.
    [Show full text]
  • Losing It Is Getting It – Part 2
    Losing It is Getting It – Part 2 BY ZEN MASTER SEUNG SAHN This is an excerpt from a talk given by Zen Master Seung Sahn to the members of Hwa Gye Sah, our temple in Seoul, on the evening before Buddha's Enlightenment Day. Traditionally Buddhists will stay up all night practicing meditation on this night in emulation of the Buddha before his great enlightenment. (Part 2 of 2.) Zen Master Seung Sahn begins this second part of his speech by chanting a poem. Before the ancient Buddha was born, There was this one thing — lucid, round and clear. Na-Mu A-Mi-Ta Bul Originally nothing, but today White snow covers the world. Na-Mu A-Mi-Ta Bul Tomorrow is Buddha's Enlightenment Day. Just like Buddha, we have gathered here to attain something. Someone tries Kwan Seum Bosal, Kwan Seum Bosal, Kwan Seum Bosal: Who is trying Kwan Seum Bosal, who is that? Who is chanting? What is that thing that chants? What is that thing that tries Kwan Seum Bosal? We call that "don't know"; we call that "cut off all thinking"— before thinking. We come here and try to keep a before thinking mind. For six years the Buddha kept "What am I?" and kept "don't know." But in front of the Buddha many beautiful women were dancing; demons appeared, many things appeared. He understood that all these things came from his mind. They appear and disappear over and over again. If I have no mind, then nothing appears. So, I ask all you Hwa Gye Sah members, do you have mind or not? If you say you have mind, this stick will hit you.
    [Show full text]
  • One Hundred Fables Sutra
    One Hundred Fables Sutra (Taisho Tripitaka 209) Translated into English by Tetcheng Liao PROLOGUE Thus have I heard. Once upon a time Sakyamuni, The Enlightened One, was staying in a park called Karanda Bamboo Grove, near Rajagriha City. He held a meeting with thirty six thousand men including great monks, Bodhisattvas, Mahasattvas and the eight groups of supernatural beings. On that occasion, there were five hundred Brahmans in the assembly. One of them rose from his seat and said to Sakyamuni, the Buddha: "We have learned that Buddhism is so profound that there is no parallel to it. So we have come to ask you to explain it to us." "Very well," The Enlightened One said. "Is the universe existent or non-existent?" The Brahman asked. "It is both existent and non-existent," the Enlightened one replied. The Brahman said, "How can you say non-existent of what is now existent? How can you say existent of what is now non-existent?" The Enlightened One replied, "The living say it is existent, but the dead say it is non-existent. Consequently, I say it is both existent and non-existent." He asked, "What does man live on?" The Enlightened One replied, "Man lives on cereals." He asked, "Where do the five cereals come from?" "They come from the four elements, fire, wind, water and earth," The Enlightened One replied. "Where do the four elements come from?" the Brahman asked. "They come from void." The Enlightened One replied. "Where does the void come from?" He asked. "It comes from nothingness." The Enlightened One replied.
    [Show full text]
  • VIMALAKIRTI NIRDESA SUTRA Translated by Robert A. F. Thurman Copyright 1976, the Pennsylvania State University 1. Purification O
    VIMALAKIRTI NIRDESA SUTRA translated by Robert A. F. Thurman copyright 1976, The Pennsylvania State University 1. Purification of the Buddha-Field Reverence to all Buddhas, Bodhisattvas, Arya-sravakas, and Pratyeka-buddhas, in the past, the present, and the future.Thus have I heard at one time. The Lord Buddha was in residence in the garden of Ambapali, in the city of Vaisali, attended by a greatgathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished theirwork, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control. Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion's roar throughout the ten directions. Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics. Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma.
    [Show full text]
  • Miracle-Working Nuns in the Ekottarika-Ågama
    Miracle-working Nuns in the Ekottarika-ågama Bhikkhu Anålayo* Abstract In this article I examine two tales of miracle-working nuns in the Ekottarika-ågama , one of which reports how the nun Soˆå defeats the six contemporary non-Buddhist teachers and the other involves Mahåpajåpat¥ Gotam¥’s spectacular passing away. Introduction With the present paper I continue examining outstanding nuns in the Ekottarika-ågama collection preserved in Chinese translation. In a previous study I translated and surveyed the listing of outstanding nuns in this collection that parallels a similar but shorter listing in the A∫guttara-nikåya , and in another study I took up the Ekottarika-ågama tales of Bhaddå Kaccånå and Bhaddå Kapilån¥ from the viewpoint of their contribution to the topic of the karma of being reborn as a woman. 1 In the present paper, I take up another two tales that show two outstanding nuns exhibiting their supernormal abilities, each time presenting a translation of the relevant tale followed by a study. * Numata Centre for Buddhist Studies, University of Hamburg, Germany; Dharma Drum Institute of Liberal Arts, Taiwan. 1 Anålayo (2014c) and (2014d). 2 The Indian International Journal of Buddhist Studies 16, 2015 Translation (1) 2 At one time the Blessed One was living by the side of the Monkey Pond. 3 The people of the country were supporting him with robes, food, bedding, and medicines in accordance with their means. Each of them brought food for the Buddha and the community of monks, and they took the eight precepts without missing an opportunity to do so.
    [Show full text]
  • The Buddha and His Teachings
    TheThe BuddhaBuddha andand HisHis TTeachingseachings Venerable Narada Mahathera HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Buddha and His Teachings Venerable Nārada Mahāthera Reprinted for free distribution by The Corporate Body of the Buddha Educational Foundation Taipei, Taiwan. July 1998 Namo Tassa Bhagavato Arahato Sammā-Sambuddhassa Homage to Him, the Exalted, the Worthy, the Fully Enlightened One Contents Introduction ................................................................................... vii The Buddha Chapter 1 From Birth to Renunciation ........................................................... 1 Chapter 2 His Struggle for Enlightenment ................................................. 13 Chapter 3 The Buddhahood ........................................................................... 25 Chapter 4 After the Enlightenment .............................................................. 33 Chapter 5 The Invitation to Expound the Dhamma .................................. 41 Chapter 6 Dhammacakkappavattana Sutta ................................................ 54 Chapter 7 The Teaching of the Dhamma ..................................................... 75 Chapter 8 The Buddha and His Relatives ................................................... 88 Chapter 9 The Buddha and His Relatives ................................................. 103 iii Chapter 10 The Buddha’s Chief Opponents and Supporters .................. 118 Chapter
    [Show full text]
  • The Teaching of Vimalakīrti the Sūtra of the Teaching of Vimalakīrti
    The Sūtra of The Teaching of Vimalakīrti The Sūtra of The Teaching of Vimalakīrti A Celebrity Falls Sick by Dzongsar Khyentse Rinpoche The Teaching of Vimalakīrti English translation of the Sūtra by Robert A.F. Thurman Edited by 84000: Translating the Words of the Buddha This work is provided under the protection of a Creative Commons CC BY- NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license. Published by www.84000.co 84000: Translating the Words of the Buddha is a global non-profit initiative that aims to translate all of the Buddha’s words into modern languages, and to make them available to everyone. Contents A Celebrity Falls Sick by Dzongsar Khyentse Rinpoche Setting the Scene 2 Where is the Buddhafield? 6 Vimalakīrti 8 Śāriputra 12 Maudgalyāyana 17 Kāśyapa 21 Subhūti 23 Rāhula 26 Ānanda 29 Maitreya 32 Jagatindhara 36 Suddata 42 Mañjuśrī 44 Liberation and Bondage 53 Śāriputra 56 Think the Unthinkable 61 Mañjuśrī 63 The Goddess 67 Mañjuśrī 70 What Makes a Buddha? 71 What is Non-duality? 73 Śāriputra 75 Ānanda 79 The Epilogue 83 The Sūtra of the Teaching of Vimalakīrti English translation by Robert A.F. Thurman 1 Purification of the Buddhafield 100 2 Inconceivable Skill in Liberative Art 112 3 The Disciples’ and the Bodhisattvas’ Reluctance to Visit Vimalakīrti 116 4 The Consolation of the Invalid 135 5 The Inconceivable Liberation 144 6 The Goddess 150 7 The Family of the Tathāgatas 158 8 The Dharma-Door of Nonduality 167 9 The Feast Brought by the Emanated Incarnation 172 10 Lesson of the Destructible and the Indestructible 179 11 Vision of the Universe Abhirati and the Tathāgata Akṣobhya 187 12 Antecedents and Transmission of the Holy Dharma 193 A Celebrity Falls Sick A Celebrity Falls Sick by Dzongsar Khyentse Rinpoche Some two thousand five hundred years ago, a man in northern India changed the course of spiritual history.
    [Show full text]
  • Heart of the Perfect Wisdom Thus Have I Heard. at One Time the Blessed One Was Dwelling at Vulture Peak Mountain, Together
    Heart of the Perfect Wisdom Thus have I heard. At one time the Blessed One was dwelling at Vulture Peak Mountain, together with a great gathering of monks, nuns and bodhisattvas. At that time the Blessed One entered into the Samadhi on the enumeration of phenomena called “Appearance of the Profound.” The Heart Sutra is the summary and distillation of the methods contained in all the larger Perfect Wisdom Sutras. It is one of the spiritual treasures of humankind. Taking the view ‘emptiness’ is the primary method. The Perfection of Wisdom is the method of the Goddess Prajna Paramita that removes all cognitive impediments to Enlightenment. Vulture Peak is a natural amphitheater in India where Shakyamuni Buddha gave many of his teachings. The Samadhi (deep concentration) that the Buddha enters entails the enumeration of dharmas (the phenomena of experience). This mirrors the emptiness of phenomena that Avalokita is about to teach to Shariputra. At the same time the noble Avalokiteshvara, the Great Being, was engaging in the practice of the profound Perfection of Wisdom and clearly saw the 5 skandhas to be empty of any essential nature. Avalokiteshvara is the bodhisattva of great compassion. Known as Kuan Yin in East Asia, this bodhisattva here represents the wisdom of the Mahayana. He expounds it to Shariputra of the older school, considered the wisest of Buddha’s direct disciples. Shariputra and his friend Mahamaudgalyayna Were the 2 chief disciples of the Buddha. Shariputra, the ‘son of Shari’ had mastered what later became the Abhidharma system, describing a process of arising and ceasing phenomena (the “dharmas”).
    [Show full text]
  • The Diamond Sutra
    THE DIAMOND SUTRA THE DIAMOND SUTRA 1 Diamond Sutra The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra (The Vajra Prajna Paramita Sutra). The Buddha said this Sutra may be known as “The Diamond that Cuts through Illusion.” Like many Buddhist sūtras, The Diamond Sūtra begins with the famous phrase, "Thus have I heard." The Buddha finished his daily walk with the monks to gather offerings of food and sits down to rest. The monk Subhūti comes forth and asks the Buddha a question. What follows is a dialogue regarding the nature of perception. The Buddha often uses paradoxical phrases such as, "What is called the highest teaching is not the highest teaching". The Buddha is generally thought to be helping Subhūti unlearn his preconceived, limited notions of the nature of reality and enlightenment. The Diamond Sūtra is a short and well-known Mahāyāna sūtra from the Prajñāpāramitā, or "Perfection of Wisdom" genre, and it emphasizes the practice of non-abiding and non-attachment. A list of vivid metaphors for impermanence appears in a popular four-line verse at the end of the sūtra: All conditioned phenomena Are like dreams, illusions, bubbles, or shadows; Like drops of dew, or flashes of lightning; Thusly should they be contemplated. A copy of the Chinese version of The Diamond Sūtra, found among the Dunhuang manuscripts in the early 20th century and dating back to May 11, THE DIAMOND SUTRA 868 C.E. is considered the earliest complete survival of a woodblock printing folio. This discovered text was made over 500 years before the Gutenberg 2 printing press in 1450 C.E.
    [Show full text]