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Tag Archives: paramartha
Paramartha
Chapter: 1, Sub-Chapter: 7
The Dust Contemplation
In keeping with our annual Ash Wednesday tradition, it is time to commence again with an auspicious Dharma-series. This year the offering is quite apropos as it is indicative of those very “ashes” themselves: The Dust Contemplation. During the time period 2009-2013, the renowned Haneda manuscripts were published and are now housed in the Kyo-U Library in Osaka. Indeed, a most momentous occasion for Dunhuang studies:
Posted in Dust Contemplation, Spirituality
Tagged Dust Contemplation, Eric M. Greene, Haneda manuscripts, paramartha
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Ālaya, a Seedbed?
In Schmithausen’s minds-eye the precise definition of the term ālayavijñāna indicates “a sticking consciousness,” “a hidden consciousness,” or simply, “the consciousness that is clung to.” The refined notion of a seedbed arrived later, in the minds-eye of the Asanga and Vasubandhus’ of our world. For now, let us bracket them for a little while and witness Schmithausen’s notion.
Posted in Ālaya-vijñāna
Tagged mūlavijñāna, paramartha, seedbed, Trimsatika, Vasubandhu
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Shredding Conceptualizations
Our next chapter clarifies the nature of ultimate meaning (paramārtha) in the panache of the Prajñāpāramitā. This method shreds all conceptionalities since they are mere inventions that are self-empty and thus lack any Real Substance [Core-Essence] or svabhāva.
Karma’s Repository
The advent of Mahāyāna Buddhism that coincided with the beginning of the Christian-era gave birth to the most sublime innovations in Buddhist-thought that have not been surpassed even to this day. Colorful, dynamic and transcendent in scope, resplendent with rich metaphorical language founded in the rich soil of sūtra and śāstra laden literature, the Mahāyāna shaped a new and indefatigable-direction for the nature of the karma-effect. According to the Sarvāstivādin and Theravādin doctrine, one’s goal in unraveling the karmic-equation was to slowly and diligently eradicate it through determined demolition of its defilements, in essence, being empowered to save-oneself. In Mahāyāna doctrine the emphasis was not so much in eradicating its effects, but standing above and beyond it by not focusing so much on individual-salvation, but by the salvation of others by practicing the six perfections or pāramitās. This found its inestimable worth in the cult of the Bodhisattvas. Generally, the causes of birth for ordinary beings are past deeds (karman) and defilements (klesa). But the Bodhisattva’s birth is unique in that it is caused exclusively by his will and purpose. Thus, a Bodhisattva volunteers to be born (saṃcintyabhavopapatti—intentional birth) into a life of suffering for the precise purpose of alleviating the suffering of sentient beings.
Posted in Karma and Rebirth
Tagged Alaya vijnana, Awakening of Faith, Cittapada, Cittidhatu, Fa-shang, John of the Cross, Lankavatarian Book of the Dead, Mahāyāna Buddhism, paramartha, paravrtti, ritambharā, saṃcintyabhavopapatti, Seedless Contemplation, Tsung-mi, turn-about, Yogacara
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Synonyms of the Absolute
Friedmann’s translation:
A synonym makes clear that there are different names for the same-thing.
Because it defines the meaning of [the word of which it is] a synonym, it is called synonym…
Summarily the synonyms of the Absolute are:
Tathatā: The Absolute Essence; Suchness.
Bhūtakoṭi: The Limit of Reality; The Absolute Point of Existence.
Animitta: Deprived of Characteristics; The Formless.
Paramārthā: the Absolute, the Ultimate Reality.
Dharmadhātu: The Unique Absolute; the Ultimate cause of
the elements; Realm of Ideas.
Posted in Vasubandhu and the Absolute
Tagged Animitta, āśrayāparāvṛtti, Bhūtakoṭi, dharmadhatu, paramartha, tathata, trilakṣaṇa
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VS: Doctrinal Foundations
One will discover in studying the Vajrasamādhi Sūtra that by and large at its core rests the Tathāgatagarbha:
Peace of Mind
Fourteen: Peace of Mind
Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon engender a true perception of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such a transcendent perception of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: “Perception of Fundamental Reality” is merely a name.
Posted in The Diamond Sutra, Zen
Tagged Arhat, paramartha, patience, true perception
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Out on a Limb: Part 2
12.Vision of the Universe Abhirati and the Tathagata Aksobhya, cont’d
The venerable Sariputra then asked the Buddha, “Lord, in which buddha-field did the noble Vimalakirti die, before reincarnating in this buddha-field?” The Buddha said, “Sariputra, ask this good man directly where he died to reincarnate here.” Then the venerable Sariputra asked the Licchavi Vimalakirti, “Noble sir, where did you die to reincarnate here?” Vimalakirti declared, “Is there anything among the things that you see, elder, that dies or is reborn?” Sariputra: There is nothing that dies or is reborn. Vimalakirti: Likewise, reverend Sariputra, as all things neither die nor are reborn, why do you ask, “Where did you die to reincarnate here?” Reverend Sariputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer? Sariputra: Noble sir, a magical creation does not die, nor is it reborn. Vimalakirti: Reverend Sariputra, did not the Tathagata declare that all things have the nature of a magical creation? Sariputra: Yes, noble sir, that is indeed so. Vimalakirti: Reverend Sariputra, “death” is an end of performance, and “rebirth” is the continuation of performance. But, although a bodhisattva dies, he does not put an end to the performance of the roots of virtue, and although he is reborn, he does not adhere to the continuation of sin.