Tag Archives: paramartha


Chapter: 1, Sub-Chapter: 7

  • Now, let us give ultimate praise to Truth Supreme (Paramartha) that is in the best interest of aspiring adepts. Out of all the Absolute Yogas, this is the pinnacle of them all that ushers in Liberation.
  • In effect, it is easy to grasp, yet is extremely problematic for the worldlings (puthujjanas) since they have no association with the virtuous Shining Ones.
  • It is manifested in all places, yet remains unperceived. It is indifferent to defiled dharmatas, yet still retains Its imageless stature.
  • It is expansive like the boundless sky, but is only cognizant to Wise Yogis who have experienced Its concealed path. Others never come to the Self-realization of Its Noble Wisdom but remain veiled to Its Supernal Truth.
  • It is the Self-summation of Absolute Essence. Hence, It is permanent and never suffers from grievous loss or injury.
  • It has no fear of governing agencies, nor of rabid animals, hence any such connotation is eradicated by Its fearlessness.
  • The Absolute Stature of Parabrahman is motionless and immovable. It is the Unmoving Principle Itself and will always be AS SUCH until the very end of the fluctuating and decaying embers of time and space.
  • Such is Its Self-heritage deposited with no-thing arising nor ceasing. Forever motionless in the black hole of time.
  • Authoritative yogis in the past Self-realized Paramartha and referred to It as the Ultimate Gnosis Supreme.
  • The marvel of Paramartha is that once Self-realized, the marks of birth and death dissipate into definitive emancipation which liquefies with the nearness of THATNESS.
  • Illusions recede as one comes to Self-realize Parabrahman in the happy venture of masterful contemplation and enterprising Self-inquiry.
  • When one is established in Parabrahmanhood all self-doubt and troubling suspicions evaporate as creation itself is discarded as easily as rotting food.
  • Due to Paramartha, Brahma and other gods take comforting rest, and yogis become absorbed in Absolute Suchness.
  • Paramartha makes this life worthwhile. It is the way to salvation from the pains of samsara, and the Authentic Spiritual Life that brings salvific light to this decrepit and dying world-realm.
  • This Supreme Truth is the refuge of hermits. It is the very means of crossing over the troubled waters of samsara into the awaiting calm-harbor of parinirvana.
  • It is only through the immeasurable merit of countless lifetimes that the fortunate adept arrives at this Supreme moment in which Paramartha is directly engaged.
  • Know this! Those who are virtuous in mind and spirit are worthy to travail the salvific way of Paramartha. With devotion to all the Buddhas and Shining Ones this marvelous endeavor will forever be enriched
  • read more

    Posted in Dāsbodh | Tagged , , | Leave a comment

    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: read more

    Posted in Dust Contemplation, Spirituality | Tagged , , , | Leave a comment

    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. read more

    Posted in Ālaya-vijñāna | Tagged , , , , | Leave a comment

    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. read more

    Posted in Reflections on the Saṃdhinirmocana Sūtra | Tagged , , , , , , , , , | Leave a comment

    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 (sacintyabhavopapatti—intentional birth) into a life of suffering for the precise purpose of alleviating the suffering of sentient beings. read more

    Posted in Karma and Rebirth | Tagged , , , , , , , , , , , , , , , | Leave a comment

    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. read more

    Posted in Vasubandhu and the Absolute | Tagged , , , , , , | Leave a comment

    VS: Doctrinal Foundations

    One will discover in studying the Vajrasamādhi Sūtra that by and large at its core rests the Tathāgatagarbha: read more

    Posted in The Vajrasamādhi Sutra | Tagged , , , , , , , | Leave a comment

    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. read more

    Posted in The Diamond Sutra, Zen | Tagged , , , | Leave a comment

    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. read more

    Posted in The Vimalakirti Sutra, Zen | Tagged , , , , , , , , | Leave a comment