Tag Archives: Dharmata

Dharmatā jumpstarts Bodhicitta

In continuance of our blog from yesterday, Dorji Wangchuk utilizes an article published in 1965 (in German) by the Japanese scholar, Kumatarō Kawada, based on the transcendent and immanent nature of bodhicitta. Our interest is on the article’s discussion of the relationship between bodhicitta and dharmatā. It [rightly] argues that the highest truth—the dharmatā, or the Absolute Essence that is realized inwardly by oneself—is always [the master] over such appellations as Buddha, bodhisattva, bodhicitta, ect: read more

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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. read more

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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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The Essence of the Absolute

What is meant by the Essence of the Absolute?

Stcherbatsky’s translation:

The unreality of both (The object and the subject),
And the reality (subjacent) of this unreality,
(This is the essence of the Absolute),
T’is neither (exclusively) assertion,
Nor is it (exclusively) negation
(And the Constructor of phenomena)
Is neither different from it Nor is it quite the same. read more

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The Embryo of the Tathāgatas

“Once again, Śāriputra, as I expounded earlier, within the realm of beings too there are three types of natures. All are true thusness, not distinct and not [mutually] separate. What are the three natures? 1. The nature that is the embryo of the tathāgatas which from the very beginning is in its intrinsic nature associated [with it] and is pure. 2. The nature that is the embryo of the tathāgatas which from the very beginning is in its intrinsic nature un-associated [with it] and, being covered with defilements, is unpurified. 3. The nature that is the embryo of the tathāgatas which is equal to the future limit (of saṁsāra), constant, and existing.  read more

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Praxis: Part II


The Practice of Cessation

Should there be a man who desires to practice “cessation,” he should stay in a quiet place and sit erect in an even temper. [His attention should be focused] neither on breathing nor on any form or color, nor on empty space, earth, water, fire, wind, nor even on what has been seen, heard, remembered, or conceived. All thoughts, as soon as they are conjured up, are to be discarded, and even the thought of discarding them is to be put away, for all things are essentially [in the state of] transcending thoughts, and are not to be created from moment to moment nor to be extinguished from moment to moment; [thus one is to conform to the essential nature of Reality (dharmatā) through this practice of cessation]. And it is not that he should first meditate on the objects of the senses in the external world and then negate them with his mind, the mind that has meditated on them. If the mind wanders away, it should be brought back and fixed in “correct thought.” It should be understood that this “correct thought” is [the thought that] whatever is, is mind only and that there is no external world of objects [as conceived]; even this mind is devoid of any marks of its own [which would indicate its substantiality] and therefore is not substantially conceivable as such at any moment.  read more

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The Zen Teaching of Bodhidharma

The following is the first in a series studying “The Zen Teaching of Bodhidharma”–as translated by Red Pine. read more

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