Monthly Archives: December 2017

A Docetic Mirror

Posted on December 14, 2017 by Vajragoni

As was stated in the introductory blog to this series, Chapter Five on The Adamantine Body will directly mirror what was covered in a Dharma-series last year entitled A Docetic Assessment. So once again, at this junction in the sutra, we will be engaging Michael Radich and his examination of the docetic factor in light of the Mahāparinirvāṇasūtra. Recall that Docetic Buddhology is the belief that the Buddha only has “an apparent” material body. Radich argues that, in light of the first part of this chapter, that the Tathāgata’s true body is the dharmakāya-cum-vajrakāya. All this is broken down as follows (fully extracted from the aforementioned series): read more

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Dharmatā

Posted on December 12, 2017 by Vajragoni

It may be of interest to some of the readership as to what is the method employed when undertaking the exegesis of the Sutras in these Dharma-series. Firstly, the given Chapters are diligently read and digested in terms of its main import which is then followed by reading the different translations side-by-side, accompanied with some research on key elements. Afterwards I enter into meditation, preferably with an appropriate ambient-audio track that fine-tunes the inner recesses of my spirit. Next I invoke the unparalleled aid of the Tathagatas, sometime referred in various series as the Primordial Mentor, empowering me to discern what stands out as a dominant theme in the given chapter. The given dominant theme usually becomes the title of the blog itself. Some time is then spent away from the Dharma-study altogether allowing all of these inspired elements to slowly come together in one coherent whole, much like a simmering-stew. After all this preparation, whilst continually invoking the aid of the Primordial Spirit, the blog itself is ready for composition. read more

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Something Rare

Posted on December 10, 2017 by Vajragoni

Chapter Three: Lamentations

(Charles Patton translation):

For a moment not long after Cunda had gone, the ground then shook and quaked in six ways. And on up to the Brahma realms. It was also again so. There were two earthquakes. One was an earthquake, and the other was a great earthquake. The smaller quake was called an earthquake. The greater quake was called a great earthquake. There was a smaller sound called an earthquake and there was a greater sound called a great earthquake. Where only the ground shook, that was called the earthquake. Where the mountains, trees, and the waters of the sea all shook, that was called the great earthquake. Where it shook to one side, that was called an earthquake. Where it shook everywhere and all around, that was called a great earthquake. When it shook and could lead the minds of sentient beings to shake, that was called a great earthquake. When the bodhisattvas from the Tusita heavens down to Jampudvipa first took notice, it was called a great earthquake. And when the first born left the households life to achieve the supremely unexcelled bodhi, to turn the dharmawheel, and to enter parinirvana, it was called a great earthquake. read more

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Free and Marvelous

Posted on December 7, 2017 by Vajragoni

Chapter Two: On Cunda

At that time there was present among the congregation an upasaka who was the son of an artisan of this fortress town of Kusinagara. Cunda was his name. He was there with his comrades, fifteen in number. In order that the world should generate good fruit, he abandoned all bodily adornments [to indicate his respect and modesty], stood up, bared his right shoulder, placed his right knee on the ground and, folding his hands, looked up at the Buddha. Sorrowfully and tearfully, he touched the Buddha’s feet with his head [i.e. in sign of respect] and said: “O World-Honoured One and bhiksus! Please have pity and accept our last offerings and succor innumerable beings. O World-Honoured One! From now on, we have no master, no parents, no salvation, no protection, no place wherein to take refuge, and no place to go. We shall be poor and hunger-ridden. Following the Tathagata, we desire to gain food for the days to come. Please have pity and accept our petty offerings, and, then, enter Nirvana. O World-Honoured One! This is as in the case of a Kshatriya, Brahmin, Vaishya or Sudra, who, being poor, goes to a far-off country. He works at farming and indeed gains a trained cow. The land is good, flat and square. There is no poor, sandy soil, no harmful weeds, no barrenness and no defilements [there]. What is needful is awaiting the rain from heaven. We say “trained cow”. This may be likened to the seven actions of the body and mouth, and the good field flat and square to Wisdom. Doing away with the poor soil, harmful weeds, barrenness and defilements refers to Illusion, which we must do away with. O World-Honoured One! I now have with me the trained cow and good soil, and I have tilled the land and done away with all the weeds. I am now only awaiting the Tathagata’s sweet rain of Dharma to visit me. The four castes of poverty are none but the carnal body that I possess. I am poor, as I do not possess the superb treasure of Dharma. Pray have pity and cut away our poverty and hardships and rid us innumerable beings of our sorrow and worries. What offerings I make are paltry. But what I may think is that they will satisfy the Tathagata and Sangha. I now have no master, no parents, and no refuge. Please have pity on us, as you have on Rahula [the Buddha’s son].” read more

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The Astounding Assembly

Posted on December 5, 2017 by Vajragoni

Our choice of translation for this series on the Mahāparinirvāṇasūtra is by Kosho Yamamoto, from Dharmakshema’s Chinese version and edited and revised by Dr. Tony Page in 2007. From time to time we will also draw-upon the translation from the Chinese by Mark L. Blum and the redacted version from the Chinese of Dharmakshema by Huiyan, Huiguan, and Xie Lingyun, translated into English by Charles Patton. read more

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Assessing the Setting

Posted on December 3, 2017 by Vajragoni

Our study of the Mahāparinirvāṇasūtra is not to be confused with its distant cousin, the Mahaparinibbana Sutta, which gives a more “historical account” of the Buddha’s last days. The Sutta does give a fascinating story of his having a meal at the home of a Blacksmith, Cunda, after which he fell violently ill. Scholars still debate whether or not he was poisoned, or instead had an allergic reaction to either mushrooms or what is termed “Sukara-maddavam” which in one definition refers to hog’s flesh—meaning perhaps that the pork he ate was not cooked properly. In spite of his illness the Buddha continues his preaching tour until reaching Kusinagara where he has his beloved Ananda prepare a resting place between two blossoming “Sal trees”. There he gives a most moving farewell to Ananda: read more

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The Mahāparinirvāṇasūtra (Nirvana Sutra)

Posted on December 1, 2017 by Vajragoni

While not as profound as the Avataṃsaka Sūtra, or philosophically erudite as, let us say, our recent series on the  Ratnagotravibhāgaśāstra, but certainly the Mahāparinirvāṇasūtra is the most intimate in terms of its exposition of the Buddha’s final days with his much-loved multitude of devotees; in particular with how he wanted his beloved Dharma to be understood. Dr. Tony Page says that “the sutra can be said to eclipse all others in its authority on the question of the Buddha-dhatu and Tathagatagarbha.” Before commencing to the sutra proper, this blog will focus on key elements within the Mahāparinirvāṇasūtra, most notably buddhadhātu, the Buddha-Matrix, or Tathagatagarbha, and the “True-Self”. read more

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