Mielenkiintoisia sutra-lainauksia

[Kuu]

Tänne voi lähettää löytämiään sutran-pätkiä, jotka on kiintoisia, joita löytää.

"Know, O you Bhiksus! The same is the case with the Tathagata, the Alms-deserving,
the All-Enlightened-One, the Unsurpassed Best Trainer, the Teacher-of-Heaven-and-Earth, the
Buddha-World-Honoured One. He comes as a great Doctor and subdues all tirthikas and bad
doctors. In the presence of kings and all people, he says: "I shall become the King of doctors
and subdue tirthikas." Thus we say: "There is no self, no man, no being, no life, no nurturing,
no knowing, none that does, and none that receives." O Bhiksus! Know that what the tirthikas
say is like the case of a worm that eats upon [a piece of] wood, from which, by chance, there
appears what looks like a letter. Because of this, the Tathagata teaches and says no-self. This
is to adjust beings and because he is aware of the occasion. Such non-self is, as occasion arises,
spoken of, and it is [also] said that there is the Self. This is as in the case of the learned Doctor,
who knows well the medicinal and non-medicinal qualities of milk. It is not as with common
mortals, who might measure the size of their own self. Common mortals and the ignorant may
measure the size of their own self and say, ’It is like the size of a thumb, like a mustard seed, or
like the size of a mote.’ When the Tathagata speaks of Self, in no case are things thus. That is
why he says: ’All things have no Self.’
Even though he has said that all phenomena [dharmas] are devoid of the Self, it is not that
they are completely/ truly devoid of the Self. What is this Self? Any phenomenon [dharma] that
is true [satya], real [tattva], eternal [nitya], sovereign/ autonomous/ self-governing [aisvarya], and
whose ground/ foundation is unchanging [asraya-aviparinama], is termed ’the Self’ [atman]. This
is as in the case of the great Doctor who well understands the milk medicine. The same is the
case with the Tathagata. For the sake of beings, he says "there is the Self in all things" O you
the four classes! Learn Dharma thus!"

http://www.nirvanasutra.net/convenient/Mahaparinirvana_Sutra_Yamamoto_Page_2007.pdf
Löytyi tälläinen.

[...]

Samasta sutrasta löytyy ennustus Guru Padmasambhavasta.

“Impermanence is the nature of all created phenomena. Death being inevitable, the time for my passing into Nirvana has arrived. Of this you should not grieve. Twelve [hundred] years after my passing, there shall come forth a man, the Lake-born Lotus, from north-west Uddiyana, who shall be yet wiser and more powerful than myself. It shall be he who will promulgate the way of Secret Mantra.”

Ennustukset Karmapasta

Lankavatarasutrasta

Wearing monastic robes and a black crown,
He will perform unceasing benefit for beings
Until the teachings of one thousand buddhas disappear.

Samadhirajasutrasta

Two thousand years after my passing,
The teachings will spread in the land of the red-faced ones,
Who will be the disciples of Avalokita:
The bodhisattva Simhanada, known as Karmapa, will appear.
Possessing mastery over samadhi, he will tame beings
And establish them in bliss through seeing, hearing, recalling and touching.

[Kuu]

Mistä saa Samadhiraja sutran englanniksi?

[...]

Varmaan vasta sitten kokonaisuudessaan kun 84 000 komitea on kääntänyt sen.

Tälläinen löytyi http://www.dharmawheel.net/viewtopic.ph ... 281#p26592

[Kuu]

I also
manifest myself in Jambudvipa as a female Buddha. People see this and say that it is strange
that a female should attain unsurpassed Enlightenment. The Tathagata, after all, has never
once been a female. In order to subdue people, I manifested as a female. As I pity beings, I also
manifest in various coloured images. I also manifest myself amidst the four unfortunate realms
of Jambudvipa. How could I be born in the unfortunate realms through evil actions? In order
to pass beings to the other shore, I get born as such. I also get born as Brahma in Jambudvipa
and make those who serve Brahma abide in Wonderful Dharma. But, truth to tell, I am not
Brahma. But all people say that I am truly Brahma.

Mahaparinirvana Sutra
Vika lause on kiinnostava.
Tarkoittaako tämä, että Buddha onkin kaikkien uskontojen takana?
Ei ihme, että Dalai Lama pitää Jeesusta bodhisattvana.
Hindutkin pitää kaikkea Jumaluuden ilmentymänä.

PS. Taran toivehan on tuontapainen eka lause.

[...]

Tarkoittaako tämä, että Buddha onkin kaikkien uskontojen takana?

Muita uskontoja voi pitää Buddhaluonnon epäsuorina ilmentyminä. Siis sellaisia uskontoja, jotka promotoi rauhaa, myötätuntoa, mielen raottelua jne. Tietenkään sellaisia, joissa esim. uhrataan eläimiä säännöllisesti, uskontoja on aika vaikea pitää minään syvällisenä.

[Kuu]

"The idea of the Eternal vis-`a-vis the non-Eternal, and the idea of the non-Eternal vis-
`a-vis the Eternal, are inversions. The non-Eternal is the non-practising of the Void. When one
does not practise the Void, life is shortened. If one says: "Not practising the Void and quietude,
one attains eternal life", this is an inversion. This is the second inversion.

Nirvana sutra
Tuon mukaan Buddhalaisuudessakin ikuisuuksia.
Miten ikuisuudella harjoitetaan tyhjyyttä?
Onko tähän, jokin selitys Buddhalta?

[...]

Lyhyestä virsi kaunis:

eternalismi on yksi äärimmäisistä näkemyksistä.

Jotkut käännökset saattavat olla hieman hassuja silloin kun ne tulevat tutkijoilta, jotka eivät välttämättä ymmärrä kontekstia. Konteksti on äärimmäisen tärkeä kun käännetään sanskritista.

[Kuu]

Onko, jotkin Buddhan puheet sarkastisia tai satiirisia? Tai ironisia?

[Lauri]

Eivät, tämä edellyttäisi mielenmyrkkyjä.