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Category Archives: The Mahāparinirvāṇasūtra
Highlights from the Mahāparinirvāṇasūtra
Reflecting back upon the introductory blog from this series, along with the analysis of the Self from contemporary scholars like Dr. Tony Page and Dr. Chris Jones, the other salient construct revolved around Shimoda Masahiro’s hypothesis that the early stupa-based communities discovered the “hidden Buddha Nature” best in context of a sutra-based formulation. This construct indicated that the primary catalyst for such a shift was sparked by the early dharmakathika, or (Dharma masters). At the time of writing this I stated, “During our exegesis of the Mahāparinirvāṇasūtra hopefully some pertinent passages will affirm [these] assertions.” The forthcoming “highlights” of the series will indicate the nature of this shift and the “spirit-behind” such a noble direction.
The Moon Parable
The Mahāparinirvāṇasūtra makes excellent use of parables in order to construct analogies as to the True Buddha Nature. The Moon Parable stands out in analogizing how the cycles of the Moon reflect the perennial nature of the Tathagata.
Posted in The Mahāparinirvāṇasūtra
Tagged body of the Tathagata, Dharmatic Light, eclipse, Icchantikas, Karma, moon, Shining Ones
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Entering the Garbha-Self
Number Twelve is the flagship chapter for the Mahāparinirvāṇasūtra; it further details the True Nature of the Self and then highlights its salvific context as, “After hearing this sutra one thereupon understands that all living beings possess Buddha-nature, and this is the reason why I expound the Mahāparinirvāṇasūtra.”
Origin of the One who Suffers
Chapter Ten: On the Four Truths
There’s an interesting copy of this chapter translated by Charles Patton found on the old Dark Zen website. The notable difference from other copies concerns the line, “That which is called [the sufferer] is not called the noble truth of suffering.” The translation otherwise found says “That which is called [suffering].” Whatever the reason was for the change, it fits in perfectly with the main thrust of the chapter as “the origin of the one who suffers”. The subsequent exegesis will further explain this examination. The opening line will include the change as found at that Dark Zen site.
Dharma of the Evil One
Chapter Nine: On Good and Evil
(Mark L. Blum translation):
As a carry-over from the last chapter, Kāśyapa inquires from the Blessed One as to whether or not one should continue to depend upon and find refuge in the āryapudgala during his absence. The Buddha responds in the affirmative, stating that they counteract the powers of the evil one:
Posted in The Mahāparinirvāṇasūtra
Tagged anuttarā samyaksaṃbodhi, Docetic-Factor, duṣkṛta, Māra Pāpīyas, pārājika, sexual impropriety
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The Fab-Four
Chapter Eight: The Four Dependables
(Mark L. Blum translation):
The Buddha said:
Good man, within this Subtle Sutra of the Great Nirvana there are four kinds of people who capably protect the true-dharma, promote the true-dharma, and keep the true-dharma in their thoughts. They bring much in the way of blessings and mercy to the world, for they are supports for the world, [sources of] tranquil bliss for humans and gods alike.
Posted in The Mahāparinirvāṇasūtra
Tagged anāgāmin, Arhat, āryapudgala, bodhicitta, Buddha Vehicle, catuḥpratisaraṇa, Dharmata, mindstream, sakṛdāgāmin, srotaāpanna
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Modes of Liberation
At the beginning of Part II of Chapter Seven a discussion arises as to the exact nature of “the hidden treasury”. The Real Treasury of the Tathagatas was covered in Chapter Three with the quote from Zen Master Keizan’s Transmission of Light: “I have the treasury of the eye of truth, the ineffable mind of nirvana.” The Blessed One explains to Kāśyapa the inner-core of this realization:
A Lion’s Earring
Chapter Seven is a vast potpourri covering more ethical and proper propriety (right choice of meat and wine) issues for both monks and laity, but the real meat of this interval revolves around the Nature of the Tathagata, in particular in terms of permanency, spectacular prowess at transformational abilities, and how nirvanic Tathagatahood constitutes liberation. The Yamamoto-Page translation lumps them altogether as one-chapter, whereas the Blum translation (wisely so) bifurcates them into separate bodies. We have chosen the course of the latter and will subdivide the seventh chapter into two parts.
The Virtue of the Tathāgata
Although brief in length, Chapter Six on the Virtue of the Name is nonetheless expansive and bold in execution in terms of bringing home the message and import of the Mahāparinirvāṇasūtra. It even makes the bold proclamation that it’s consequential weight far and above transcends the significance of any other sutra.
A Docetic Mirror
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):