The Desecration of Nirvana

buddhasoiled

“Once again, Śāriputra, on the basis of the view that there is decrease, these beings further entertain three types of views. These three types of views and that view that there is decrease are inseparable, like [the threads of] a gauze net. What are the three views? 1. The view of annihilation, that is, that there is absolute exhaustion. 2. The view that there is extinction, that is, precisely nirvāṇa. 3.The view that there is no nirvāṇa, that is, that this nirvāṇa is absolute quiescence. These three types of views, Śāriputra, fetter [beings] in this way, grasp [beings] in this way, and cling [to beings] in this way.

The three views listed are related to nihilism. It states that there is an absolute exhaustion of Being that results in total annihilation; this total annihilation, or extinction, is believed to be the nature of nirvana. Nirvana as “absolute quiescence” in this passage equates as the womb of an abhorrent dark hole of abject nothingness.

“Through the forceful influence of these three views, [those beings] in their turn further entertain two types of mistaken views. These two types of views and those three views are inseparable, like a gauze net. What are the two views? 1.The view devoid of desire [for nirvāṇa]. 2. The view of the absolute nonexistence of nirvāṇa. 

“On the basis of the view, Śāriputra, devoid of desire [for nirvāṇa], [those beings] further entertain two views. These two types of views and the view devoid of desire [for nirvāṇa] are inseparable, like a gauze net. What are the two views? 1. The view of attachment to practices and observances. 2. The inverted view through which one conceives of the impure as pure.

Becoming attached to false practices and observances, namely those that steer the recollected-adept away from the genuine path of Right View and thus causing one to believe the false to be true and the true to be false.

“On the basis of the view, Śāriputra, of the absolute nonexistence of nirvāṇa, [those beings] further entertain six types of views. These six types of views and the view of the nonexistence of nirvāṇa are inseparable, like a gauze net. What are these six views? 1. The view that the world has a beginning. 2. The view that the world has an end. 3. The view that beings are an illusory creation. 4. The view that there is neither suffering nor pleasure. 5. The view that beings [produce] no (karmically significant) activity. 6. The view that there are no noble truths. 

Devoid of the Nirvanic Mind, the diseased mind further plunges into the perverted six views of a “created” causation and annihilation; denial of the dependent relationship between suffering and pleasure; a refutation of karmic origination, thus defiling the noble truths of Right View.

“Once again, Śāriputra, on the basis of the view of increase, these beings further entertain two views. These two views and the view of increase are inseparable, like a gauze net. What are these two views? 1. The view that nirvāṇa was initially produced. 2. The view that [nirvāṇa] exists suddenly without causes or conditions. 

In like fashion that it somehow “exists”, with an accompanying apparent absence of causes or conditions.

“These two types of views, Śāriputra, cause beings to lack the desire and the zeal [to cultivate] good qualities. Because, Śāriputra, these beings entertain these two views, even if the seven Buddhas, Tathāgatas, Arhats, Perfectly Awakened Ones were successively to appear in the world to expound the Teachings for them, it would be impossible for them to produce the desire and the zeal [to cultivate] good qualities. 

Thereby creating an indifference threshold, or the cradle of nihilism. Thus, even the arrival of Buddhas or Mahabodisattvas would prove to be ineffectual since they lack the inner-dharma eye to discern the True Teaching.

“These two views, Śāriputra, are nothing other than the foundation of all forms of defilements caused by ignorance. [‘These two views’] means the view that nirvāṇa was produced in the beginning, and the view that [nirvāṇa] exists suddenly without causes and conditions. 

The cradle of ignorance (avidya) induces deep defilements in the carnal mind that are devoid of the Right Realization of Nirvana—THAT being the Dharmkayic Kingdom of Selfhood.

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