DOCSLIB.ORG

Chapter 3 Atta, Anatta and Some Concepts Relating to Atta in The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chapter 3 Atta, Anatta and Some Concepts Relating to Atta in The C h a p t e r 3 Atta, anatta and some concepts relating to a tta in the verses of the N ik a y a s 121 Chapter 3 Atta, anatta and some concepts relating to atta in the verses of the Nikayas, ^ The meaning of atta Investigating the usages of atta found in the verses of the Nikayas, I wish to study the meaning of atta and the attitude of the Buddhists towards it. T h e usages of atta are multiple, but I think they can be classified into two groups, viz. (1) r as a personal pronoun, (2) ‘self, the principle of consciousness in me, which w e consider as ourselves w h e n w e introspect ourselves. The second meaning of atta is more important and needs to be examined closely, so I would like to check up the usages of atta as used in this meaning and put them in proper order depending on the types of attitudes towards it. (1) tittbati Yo duddamayo d a m e n a danto Viro santusito vitinnakafikho vijitavi apetalomaharhso Viro so parinibbuto thitatto. (One w h o is difficult to be tamed [but] is restrained with the process of restraining, the Valiant, one w h o is satisfied, one w h o has crossed the doubts, the victorious one, one w h o has set aside horripilation [i.e. fear], is one wh o is calmed and is self- 122 established.) < Therag.8>' (2) dammati U d a k a m hi nayanti nettika, usukara namayanti tejanarh darum namayanti tacchaka attanam damayanti pandita. (Those who make conduits for irrigation lead the water. Arrow-makers straighten the arrows. Carpenters straighten the wood timber. Wise men tame themselves.) < Dhp.80 >“ (3) gopeti Nagaram yatha apaccantaih guttarii santarabahiram evaiii gopetha attanam, khano ve m a upaccaga. (Just as the rampart of a town is guarded firom within and without, guard yourself, do not ma k e the good opportunity pass away.) < Therag. 653> ^ (4) passati Otthapahatamattena attanam pi na passati patthaddhagiva carati, aharh se50^o'ti maniiati. (Only by moving the lips, he does not understand his self, he walks with his neck stiff, and lobours under the conceit that he is better than others.) < Therag. 1074>^ ' Other examples of titthaitioccur in Therag.5, 7; Sn. 215, 328, 370,,477, 519. - Similar examples are abundant. For example: ‘The self-restrained (attadanto) is better and reaches the nibbind (Dhp, 322, 323). Buddha is the self-restrained {sambuddham attadantsim) (Therag.689). Other examples of this word occvu* in Dhp. 9, 104, 159, 160, 305. A n d also, using the words mentioned below, self restraining is taught: saimamay’ attanam (Dhp.25, 380; S a 216, 284; SN. 1-3), susamvutatto (SN.1-3), bhivitattanam (Dhp. 106; Sn. 277; Itiv. 68), yatatto (Sn. 490, 723; Therag. 10; Uda. 1-4). ^ Other examples of titthaitioccvoc in Therag.5, 7; Sn. 215, 328, 370, 477, 519. It is also mentioned that knowing oneself means the mirror of the truth, and that 123 (5) purify himself Tatrabhiratim icchejrya, hitva kame, akincano pariyodapeyya attanaiii cittaklesehi pandito. (Leaving all his pleasure, having no-possession, one should purify himself from the lust of the mind.) < Dhp.88 (6) admonishing against hanti’ Pubbe hanati attanaxti paccha hanati so pare; suhatam hanati attanaiii vitarhseneva pakkhima. (First, he injures his ow n self, and the afterwards, injures others, just as the bird which is injured by the bird-snare, injures his ow n self terribly.) < Therag. 139 >® The verses mentioned above are the main examples on atta. W h a t the passages ma k e clear is that the atta is not an eternal principle, but only a self consciousness which occurs in m i n d w h e n w e think about ourselves. It is impossible to regard these att^ as eternal subjects. These attm are transient, and have both the possibilities i.e. to turn towards worse and to turn towards better. As for the attitude towards the atta in such cases, w e can say ‘dammatr is a basic one, that is, to restrain ourselves controlled. The final end will be to m a k e the self fixed and steady. T he m a n whose self is firmly fixed, i.e. he can observe^himself with the inner and the outer eyes by using this mirror. A n d also in Therag. 51 and Uda. I-IO, one is encouraged to know oneself in the same sense. ^ The same expression is found in Dhp. 165, 239, 388; Sn. 275, 962. ® Other examples of this meaning occur in Dhp. 355, 585; SN. 1-3. And, sentences mentioned below also should be noted: mattanam khanti (Therag. 1173); attanam na tapayeiSnAlb] Therag. 1227; SN. 1-8). 124 composed and calmed is said to be a Buddha.' To make one’s self fixed, what can one do, what should one do? The texts explain this point minutely and concretely thus: They cannot call themselves their o w n selves,** and self is not within their control. To m a k e the present self better, w e have in the first place to kn o w well ourselves,'’ and then w e have to take the dirt therein,i.e. to purify the self” O n e should not injure,'' should not torment one’ self,'^ and should guard the sel£“ W h e n in this w a y the self is fixed, it can well be said that the self is conquered and that one can control one’s self’"' However, when we say to control our selves, both the subject and the object, that is one wh o controls and one w h o is controlled both are our selves. Therefore it must be said that the most rehable thing is our selves. It can be said on the basis of the sentences mentioned above, that attitude towards atta as found in the verses of Nikayas is not negative, and marks a positive attitude of making efforts (moral) to improve our selves’. 3 ^ The meaning of anatta W e shall no w discuss the term ‘anatta in detail. T w o points on anatta need to be noted. The first point is the exact import of the term atta wh e n the ^ Sn. 477; Therag. 5, 7, 8. ® atta hi attano natthi (Dhp. 62). " Therag. 171, 172 Dhp. 165, 239, 388; Sn. 275, 962. “ Dhp. 88. *- Dhp. 355; Sn. 583, 585; Therag. 139; SN. 1-3. Sn.451, 1127; SN. 1-8. '“‘Dhp. 315; Therag. 653, 1005. Dhp. 103. 125 doctrine of anatta is taught. The second point is what the negative particle ‘an ’in anatta means, that is what kind of negation of atta was intended. The first question is sometimes answered by sajdng that the word atta m e a n s eternal existence or eternal principle or Atman as implied in the Upanisadic philosophy. As for the second question, the negative particle ‘a n ’ is interpreted in two ways. The first indicates the absolute negation of any such principle as that of Atman while the second interpretation tends to negate only a given concept of atman. The first interpretation marks absolute negation oi Atman while the second one is only qualified negation.’' W e shall no w inquire into some sentences pertaining to anatta. Anattani attamanarh passa lokam sadevakarh nivittharii namarOpasmirii, 'idam saccan' ti mannati. (See the world along with that of the gods wrongly taking atta into what is not atta, and sticking fast to the na m e and form as the [final] reahty.) <Sn.756>‘® W h a t this verse makes clear at once is idea that even gods consider that which is not atta as atta. This is a qualified negation of atta. Here it is only maintained that those who hold fast to the view that na m e and form are the real nature of atta are mistaken. The atta as such is not negated. Let us examine further a few more instances of the usage of anatta. Consider the Dhp. 238; Sn. 501. PTSD. p.22. This phrase ‘anattaih attaminam passd is translated by Ma x muU e r as ‘seeing the real in the unreal’ (SBE. p. 140), K e n Sakurabe translates the phrase as ‘to think there is self in what is not self, and remsirks that this anatta does not me a n the stage w e must reach or we rely on but means only the thing which is not self (‘A problem on No-self, A annual Report of Otani University, vol. 35, p81, 85). 126 following verses. uddham adho ca sabbadhi vippamutto ayam aham asmi, ti ananupassi, evarh vimutto udatari ogham atinnapubbam apunabbhavaya. (One who is hberated above, below and everywhere does not observe that this is I. The hberated one crosses over the stream which nobody has crossed over so far, an d will not be reborn again.) <Uda. VII-1> Rupam vedayitam saiinam viiinanarh yaiica sankhatam n'eso h a m asmi n'etam me, evarii tattha virajjati. (Material form, feehng, perception, consciousness and dispositions, I a m not any of them, and also each of them is not I. In this way, one is detached from them.) <SN.I.p.ll2> Cittam upatthapetvana ekaggarii susamahitam, paccavekkhatha sahkhare para to na ca attato. (Having m a d e your mind attentive and one-pointed and weU-calmed, look at the conditioned things as extraneous and not forming a part of yourself) <Therig. 177>^'^ Sankhare parato passa, dukkhato ma ca attato.
Load more

Recommended publications
  • The Meaning of “Zen”
    MATSUMOTO SHIRÕ The Meaning of “Zen” MATSUMOTO Shirõ N THIS ESSAY I WOULD like to offer a brief explanation of my views concerning the meaning of “Zen.” The expression “Zen thought” is not used very widely among Buddhist scholars in Japan, but for Imy purposes here I would like to adopt it with the broad meaning of “a way of thinking that emphasizes the importance or centrality of zen prac- tice.”1 The development of “Ch’an” schools in China is the most obvious example of how much a part of the history of Buddhism this way of think- ing has been. But just what is this “zen” around which such a long tradition of thought has revolved? Etymologically, the Chinese character ch’an 7 (Jpn., zen) is thought to be the transliteration of the Sanskrit jh„na or jh„n, a colloquial form of the term dhy„na.2 The Chinese characters Ï (³xed concentration) and ÂR (quiet deliberation) were also used to translate this term. Buddhist scholars in Japan most often used the com- pound 7Ï (zenjõ), a combination of transliteration and translation. Here I will stick with the simpler, more direct transliteration “zen” and the original Sanskrit term dhy„na itself. Dhy„na and the synonymous sam„dhi (concentration), are terms that have been used in India since ancient times. It is well known that the terms dhy„na and sam„hita (entering sam„dhi) appear already in Upani- ¤adic texts that predate the origins of Buddhism.3 The substantive dhy„na derives from the verbal root dhyai, and originally meant deliberation, mature reµection, deep thinking, or meditation.
    [Show full text]
  • Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas
    Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 kinds of Consciousness, 3 Svabhavas The Mind Only school evolved as a response to the possible nihilistic interpretation of the Madhyamaka school. The view “everything is mind” is conducive to the deep practice of meditational yogas. The “Tathagatagarbha”, the ‘Buddha Nature’ was derived from the experience of the Dharmakaya. Tathagata, the ‘Thus Come one’ is a name for a Buddha ( as is Sugata, the ‘Well gone One’ ). Garbha means ‘embryo’ and ‘womb’, the container and the contained, the seed of awakening . This potential to attain Buddhahood is said to be inherent in every sentient being but very often occluded by kleshas, ( ‘negative emotions’) and by cognitive obscurations, by wrong thinking. These defilements are adventitious, and can be removed by practicing Buddhist yogas and trainings in wisdom. Then the ‘Sun of the Dharma’ breaks through the clouds of obscurations, and shines out to all sentient beings, for great benefit to self and others. The 3 svabhavas, 3 kinds of essential nature, are unique to the mind only theory. They divide what is usually called ‘conventional truth’ into two: “Parakalpita” and “Paratantra”. Parakalpita refers to those phenomena of thinking or perception that have no basis in fact, like the water shimmering in a mirage. Usual examples are the horns of a rabbit and the fur of a turtle. Paratantra refers to those phenomena that come about due to cause and effect. They have a conventional actuality, but ultimately have no separate reality: they are empty. Everything is interconnected.
    [Show full text]
  • The Depth Psychology of the Yogacara
    Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way.
    [Show full text]
  • The Real Christ Is Buddhi-Manas, the Glorified Divine Ego V
    The real Christ is Buddhi- Manas, the glorified Divine Ego The real Christ is Buddhi-Manas, the glorified Divine Ego v. 13.13, www.philaletheians.co.uk, 21 March 2018 Page 1 of 61 THE REAL CHRIST IS BUDDHI-MANAS ABSTRACT AND TRAIN OF THOUGHTS Abstract and train of thoughts Was Jesus as Son of God and Saviour of Mankind, unique in the world’s annals? The real Saviours of Mankind all descend to the Nether World, the Kingdom of Darkness, of temptation, lust, and selfishness. And, after having overcome the Chrēst condition or the tyranny of separateness, their astral or worldly ego is enlightened by Lucifer, the Glorified Divine Ego (Buddhi-Manas), who is the real Christ in every man. 5 Pythagoras, Buddha, Apollonius, were Initiates of the same Secret School. 7 The Sun is the external manifestation of the Seventh Principle of our Planetary System while the Moon is its Fourth Principle. Shining in the borrowed robes of her Master, she is saturated with and reflects every passionate impulse and evil desire of her grossly material body, our earth. 9 Jesus as “Son of God” and “Saviour of Mankind,” was not unique in the world’s annals The “infallible” Churches made up history as they went along. 11 Building up the Apostolic Church on a jumble of contradictions. 12 See how the Fathers have falsified Jesus’ last words and made him a victim of his own success. 12 “My God, my Sun, thou hast poured thy radiance upon me!” concluded the thanksgiving prayer of the Initiate, “the Son and the Glorified Elect of the Sun.” 14 And thus his Father’s name was written on his forehead.
    [Show full text]
  • The Yogācāra Theory of Three Natures: Internalist and Non-Dualist Interpretation
    Comparative Philosophy Volume 9, No. 1 (2018): 18-31 Open Access / ISSN 2151-6014 www.comparativephilosophy.org THE YOGĀCĀRA THEORY OF THREE NATURES: INTERNALIST AND NON-DUALIST INTERPRETATION MATTHEW MACKENZIE ABSTRACT: According to Vasubandhu’s Trisvabhāvanirdeśa or Treatise on the Three Natures, experiential phenomena can be understood in terms of three natures: the constructed (parikalpita), the dependent (paratantra), and the consummate (pariniṣpanna). This paper will examine internalist and anti-internalist or non-dualist interpretations of the Yogācāra theory of the three natures of experience. The internalist interpretation is based on representationalist theory of experience wherein the contents of experience are logically independent of their cause and various interconnected cognitive processes continually create an integrated internal world-model that is transparent to the cognitive system that creates and uses it. In contrast, the anti-internalist interpretation begins, not from the constructed nature of experiential objects, but from the perfected nature of mind-world non-duality. This interpretation treats the distinctions between inside and outside, subject and object, mind and world as distinctions drawn within experience rather than between experience and something else. And experience here refers to the continuous dynamic interplay of factors constituting our sentient embodied (nāma-rūpa) existence. Having examined each interpretation, the paper will suggest some reasons to favor the non-dualist view. Keywords: Yogācāra, Buddhist idealism, internalism, non-dualism, three natures of phenomena, Vasubandhu, solipsism 1. INTRODUCTION According to Vasubandhu’s Trisvabhāvanirdeśa or Treatise on the Three Natures, experiential phenomena can be understood in terms of three natures (svabhāva) and three forms of naturelessness (niḥsvabhāvatā). The three natures are the fabricated or constructed nature (parikalpita-svabhāva), the dependent nature (paratantra- svabhāva), and the perfected or consummate nature (pariniṣpanna-svabhāva).
    [Show full text]
  • 66–95. © Tsering Dorji Objectless Loving-Kindness & Compassion
    Objectless Loving-Kindness & Compassion: Why anārambaṇā maitrīkaruṇā became unique to bodhisattvas. Tsering Dorji Abstract This paper* analyses why anārambaṇā maitrīkaruṇā became an important and unique concept in early non-tantric Indian Mahāyāna Buddhism. Through the study of early Mahāyāna Sūtras and Śāstras, I explore what the early Mahāyāna Sūtras and Śāstras tell us about ‘objectless loving- kindness and compassion’ in the context of threefold maitrī and karuṇā. By examining these early Mahāyāna Sūtras and Śāstras, and also early non-Mahāyāna Pāli nikāyas, abhidhammas and commentaries, I argue that anārambaṇā maitrīkaruṇā became unique to Mahāyāna because of the fundamental shift of goal from mainstream Buddhism; why śrāvakas or Hīnayānists do not practise anārambaṇā maitrīkaruṇā is not originally because of lack of non-conceptual wisdom or lack of understanding of the emptiness of dharma, but because for śrāvakas and mainstream Buddhists maitrī and karuṇā are not essential in attaining their bodhi. Śrāvakas are those who learn and uphold the teachings taught by the Buddha by actualising the true nature of dharma (dharmatāṃ sākṣātkurvanti).1 *When this paper was submitted for publication, we saw that it proposed an interesting argument, but the Sanskrit quotations were riddled with mistakes. Both we and the author were under lockdown and had no access to most of the texts. We decided to make the many corrections which seemed obvious, and to leave the other mistakes as received, given that they rarely if ever affect the argument. Ed. 1 Mitra 1888:4 Aṣṭasāhasrikā: /śrāvakā bhāṣante...tathāgatena dharmo deśitaḥ, tatra dharmadeśanāyāṃ śikṣamāṇās te tāṃ dharmatāṃ sākṣātkurvanti dhārayanti/ . (18): 66–95.
    [Show full text]
  • The Co-Arising of Self and Object, World, and Society: Buddhist and Scientific Approaches
    From Buddhist Thought and Applied Psychological Research: Transcending the Boundaries. Ed. D. K. Nauriyal, M. Drummond, Y. B. Lal. RoutledgeCurzon. 2006. pp. 175-208. The Co-arising of Self and Object, World, and Society: Buddhist and Scientific Approaches William S. Waldron Middlebury College The mind is neither within nor without, nor is it to be apprehended between the two. Vimalakīrti-nirdeśa-sūtra (30). The ways in which the relationship between mind and world have been considered for the last few hundred years in Western thought and science are being radically reconceived and ideas from a wide variety of sources are now being taken more seriously than ever. Philosophical perspectives from the Buddhist traditions of India are of particular interest because they have long addressed issues that are currently in contention: if we are not Cartesian subjects essentially alienated from our bodies and the material world, as many have previously accepted, then who and what are we? And what then is the status of the “world” we purportedly stood against? Or our perceptions of it? Or the consequences of actions within it? And if the line between self and world is not nearly as clear or hard and fast as we have assumed, where or what is it? We propose to address such questions by considering a wide range of ideas from Indian Buddhist traditions and various scientific fields. We shall find thinkers in both areas who have reached surprisingly similar conclusions on a number of key issues: they similarly conclude that (1) the “self” is a designation for interactive processes rather than the name of an autonomous entity, and (2) that cognitive awareness only arises as a result of interaction between subject and object, which are themselves, however, (3) ultimately inseparable.1 These conclusions lead them to the counter-intuitive idea that (4) such awareness occurs neither solely inside nor wholly outside of the brain, but only at the interface of “self” and world.
    [Show full text]
  • Mitrata 68 October 1987
    Mitrata 68 October 1987 Cover Symbol: The symbols on the covers of the issues in this series are from original lino-cuts by Dharmachari Aloka based upon the mudrās of the eight principal Bodhisattvas of Mahayana tradition. This issue features the mudrā of the Bodhisattva Maitreya, 'The Friendly One', the future Buddha. Maitreya resides in the Tușita heaven whence, when certain conditions have been fulfilled, he will descend to earth for his final rebirth. His right hand is shown here holding a Nāgakeśara flower, a special symbol associated with the Nāgas, legendary serpent deities of the oceans, rivers and lakes, reputed to have been entrusted with the care of the Perfection of Wisdom Sutras. 1 THE BODHISATTVA IDEAL 7. The Bodhisattva Hierarchy Part 1 Contents Editorial ............................................................................................................................... 3 Lecture ................................................................................................................................. 4 Seminar Extracts ................................................................................................................ 15 1 Even the Buddha Looked Up ...................................................................................... 15 2 The Anti-Hierarchical Tendency ................................................................................. 16 3 Enough to Put You Off ................................................................................................ 17 4 Worthy of Reverence
    [Show full text]
  • Using the Nine-Consciousness Concept of Vijñānavāda in Moral
    Global Journal of HUMAN-SOCIAL SCIENCE: H Interdisciplinary Volume 18 Issue 3 Version 1.0 Year 2018 Type: Double Blind Peer Reviewed International Research Journal Publisher: Global Journals Online ISSN: 2249-460x & Print ISSN: 0975-587X Using the Nine-Consciousness Concept of Vijñānavāda in Moral Judgment By Jen-Sheng, Liao & Wen-Cheng, Huang Feng-Chia University A bstract- Amalavijñ āna has o ften been interpreted as an attempt to forge links between Yogacara and Tathāgatagarbha thought—that is, to synthesize the two major strands of Chinese Mahayana Buddhist doctrine (Mahayana and Vijñānavāda). In this article, amalavijñāna is used to build a nine-consciousness model that relates to an understanding of consciousness itself from the Vijñānavāda perspective. The nine- consciousness model comprises the first five consciousnesses (seeing, hearing, smell, taste, and bodily sensation), the conscious mind, the manas, the ālayavijñāna, and the amalavijñāna. Herein it will be explained how the nine-consciousness model can increase our understanding of ethical decision-making and develop a perspective that can facilitate enlightenment. The nine-consciousness model can distinguish judgment from moral judgment, explain the intuition source, integrate cognitive and emotional influences, interpret the reasons of moral failure and postulate how emotions and cognition work together. Keywords: amalavijñāna, consciousness, ethical decision, manas, vijñānavāda GJHSS-H Classification: FOR Code: 190499, 220499 UsingtheNineConsciousnessConceptofVijnavdainMoralJudgment Strictly as per the compliance and regulations of: © 2018. Jen-Sheng, Liao & Wen-Cheng, Huang. This is a research/review paper, distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported License http://creativecom-mons.org/licenses/by-nc/3.0/), permitting all non- commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.
    [Show full text]
  • Introduction to Buddhism Course Materials
    INTRODUCTION TO BUDDHISM Readings and Materials Tushita Meditation Centre Dharamsala, India Tushita Meditation Centre is a member of the FPMT (Foundation for the Preservation of the Mahayana Tradition), an international network of more than 150 meditation centers and social service projects in over 40 countries under the spiritual guidance of Lama Zopa Rinpoche. More information about the FPMT can be found at: www.fpmt.org CARE OF DHARMA MATERIALS This booklet contains Dharma (teachings of the Buddha). All written materials containing Dharma teachings should be handled with respect as they contain the tools that lead to freedom and enlightenment. They should never be stepped over or placed directly on the floor or seat (where you sit or walk); a nice cloth or text table should be placed underneath them. It is best to keep all Dharma texts in a high clean place. They should be placed on the uppermost shelf of your bookcase or altar. Other objects, food, or even one’s mala should not be placed on top of Dharma texts. When traveling, Dharma texts should be packed in a way that they will not be damaged, and it is best if they are wrapped in a cloth or special Dharma book bag (available in Tushita’s library). PREPARATION OF THIS BOOKLET The material in this booklet was compiled using the ―Introductory Course Readings and Materials‖ booklet prepared by Ven. Sangye Khadro for introductory courses at Tushita, and includes several extensive excerpts from her book, How to Meditate. Ven. Tenzin Chogkyi made extensive additions and changes to this introductory course material in November 2008, while further material was added and some alterations made by Glen Svensson in July 2011, for this version.
    [Show full text]
  • The Nine Levels of Consciousness
    The Nine Levels of Consciousness Shakyamuni Buddha taught that suf- Memory, imagination and dreams also take fering arises from impurities of perception place on this level, so the mind-consciousness and consciousness. For this reason, purifying can be at work even without immediate input the consciousness became a goal of Buddhist from the five senses. practice. “The nine levels of consciousness,” These first six levels are strongly influenced or “nine consciousnesses,” is a Buddhist sys- by deeper levels of consciousness. Impulses tem describing the makeup of the conscious arising from the seventh and eighth levels of and subconscious realms of life. In addition consciousness affect the way the five senses to shedding light on life’s inner workings, perceive information and how the mind Buddhism provides the means for replacing interprets it. Emotions, deep-seated attitudes delusion with wisdom to perceive things as and self-attachment can change or skew our they truly are. perception. By purifying the first six levels “Consciousness,” in the Buddhist con- of consciousness, we are able to perceive all text, is a translation of vijnana, a Sanskrit things in their true light. This is why Nichiren word meaning “the faculty of discernment,” describes “purification of the six sense organs” or “perception.” It refers not only to waking as an important benefit of Buddhist practice. awareness but also to internal capacities and Unlike the first six levels, the seventh, manas- energies that direct our lives. consciousness, does not depend directly on the The irst ive levels of consciousness external world. It is the internal, spiritual, correspond to our five sensory organs—eyes, intuitive realm of life where self-attachment ears, nose, tongue and skin.
    [Show full text]
  • Exposition of the Sutra of Brahma S
    11 COLLECTED WORKS OF KOREAN BUDDHISM 11 BRAHMA EXPOSITION OF THE SUTRA 梵網經古迹記梵網經古迹記 EXPOSITION OF EXPOSITION OF S NET THETHE SUTRASUTRA OF OF BRAHMABRAHMASS NET NET A. CHARLES MULLER A. COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 11 梵網經古迹記 EXPOSITION OF THE SUTRA OF BRAHMAS NET Collected Works of Korean Buddhism, Vol. 11 Exposition of the Sutra of Brahma’s Net Edited and Translated by A. Charles Muller Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-14-0 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 11 梵網經古迹記 EXPOSITION OF THE SUTRA OF BRAHMAS NET TRANSLATED BY A. CHARLES MULLER i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. Buddhism has always taught that the world is inherently unstable and its teachings are rooted in the perception of the three marks that govern all conditioned existence: impermanence, suffering, and non-self.
    [Show full text]