Steven wrote:Hi Mat,
A slip, in this poem, doesn't indicate whether the slipper fell on or off the
path. The Buddha slipped (from good health -- was emaciated, almost died
from ascetic practices, before abandoning extremism for a middle way)
and that slippage, was part of the path or journey. There is an artful
ambiguity in the poem.
Isn't the phrase "The Buddha" in this context a misnomer? I mean, Siddhartha after
achieving Buddhahood neither abandoned nor adopted new attitudes or practices
for himself. Having achieved the Wisdom Embracing All Species, that would have
been impossible for him to do anyway.
Such Wisdom never changes and cannot be lost once attained.
Further, identifying Shakyamuni as "The Buddha" is IMHO inadvertant blasphemy
against the billions of Buddhas that preceded him and the billions to follow. The
goal of all Buddhas, after all, is enlightenment of all species, the salvation of all
living beings, the elevation of all to equality with all Buddhas. Shakyamuni himself
would object vociferously.
Of course all Buddhas use expedient means to preach the One Vehicle, which
expediencies freely include extremism, fanaticism, middle ways, emptiness,
and everything in between.
But a Buddha's use of expedient means does not mean that Buddha has strayed
from Wisdom s/he has already achieved, or that s/he has modified h/er/is
practices to avoid "slipping". That would be impossible.
I point this out because today virtually nothing exists except the One Vehicle
as represented by the expedient means of thousands of disciples of billions
of Buddhas.
It's the work of these well-meaning Bodhisattvas that is hindering us today.
All species follow the Original Buddha Of No Mind And No Thought, but none
of their teachers, who are the Buddhas' disciples, want to un-conjure the cities
they've conjured up under the expedient means of the billions of Buddhas past.
I hope to change all that with the help of the Buddhas.
Another Jewel of a Sutra I love:
1. At one time the Bodhisattva Manjushri was seated on a jewelled lotus, having a five-knotted crown on his head, his dark blue hair hanging down to his shoulders, his bodily form that of shining gold, his left hand of concentration holding a blue lotus with a five-pronged vajra above it, his right hand of wisdom grasping a sutra-box, and his body shining like an autumn rainbow.
2. Peacefully dwelling in the state of concentration called the "Moon-Ring," he spoke to the Buddha, saying, "World-Honored-One. We all have, from the distant past, listened to the Tathagata's preaching of the Dharma. From which Buddha did the Tathagata hear this preaching of the Dharma-sounds?"
3. The Buddha spoke to Manjushri, saying, "I received the preaching of Great Sun Buddha after passing through the forty-one levels to enter the great inner chamber."
4. The Bodhisattva Manjushri again spoke to the Buddha, saying, "Who is within the inner chamber of the forty-one levels?"
5. The World-Honored-One again said, "After passing through the ten stages of abodes, the ten stages of practices, the ten stages of merit-transference, ten bodhisattva stages, the stage of becoming comparable to enlightenment, and entering the inner chamber, I received the preaching of the Dharma by Great Sun Buddha, who is at the stage of wonderful enlightenment.
6. The Bodhisattva Manjushri again spoke to the Buddha, saying, "From what Buddha did Great Sun Buddha on the stage of wonderful enlightenment receive this preaching of the Dharma?"
7. The World-Honored-One replied, "Great Sun Buddha on the stage of wonderful enlightenment received the preaching of the Dharma from the beginningless and endless original Buddha who is of one mind and one thought.
8. The Bodhisattva Manjushri again spoke to the Buddha saying, "From what Buddha did 'the beginningless and endless original Buddha who is of one mind and one thought' receive the preaching of the Dharma?"
9. The World-Honored-One again said, "'The beginningless and endless original Buddha who is of one mind and one thought' received the preaching of the Dharma from the original Buddha of no mind and no thought."
10. Manjushri again spoke to the Buddha, saying, "From what Buddha did the 'original Buddha of no mind and no thought' receive the preaching of the Dharma?"
11. The World-Honored-One again said, "There is no Buddha above and beyond the 'original Buddha of no mind and no thought.' There is no Buddha before and no Buddha after 'no mind and no thought.' The original Buddha is in essence beyond conceptual understanding. From the beginning he/it does not go nor come, does not have the nature of the threefold body, does not have the nature of the ten destinies."
12. Manjushri again spoke to the Buddha, saying, "If above and beyond the original Buddha of no mind and no thought there is no nature of the threefold body and the ten destinies, from what basis do the threefold body and ten destinies arise?"
13. The World-Honored-One again said, "The original Buddha of no mind and no thought is by nature beyond conceptual understanding. Both the conceptually understood natures of the threefold body, and sentient beings in the ten destinies, and the nature of that which is without a nature, arise from the nature that is beyond conceptual understanding."
14. Manjushri again spoke to the Buddha, saying, "If this is so, then is there no Buddha who teaches at the beginning?"
15. The World-Honored-One again said, "There is nothing that teaches or receives above and beyond the original Buddha of no mind and no thought.
Moreover, this is a single Buddha, and there are not two Buddhas. You all should shut your eyes and contemplate the original Buddha that is without beginning and without end."
16. Manjushri spoke to the Buddha, saying, "That which the World-Honored-One preaches is exceedingly profound. It is true, yet beyond our power to comprehend. It is good; it is good. I gladly preach this sutra."
17. At that time the Tathagata named King of Imposing Sound spoke to Manjushri, the prince of the Dharma, saying, "Well done, prince of the Dharma. You have questioned the Tathagata in such a way that it is cause for a great event. Now listen carefully. listen carefully. Reflect well on these things."
18. The Buddha, after preaching this sutra, sat in the lotus position and entered the concentration samadhi that is wonderful and supreme. At that time Manjushri, prince of the Dharma, and everyone in the assembly of eighty-four thousand monks, all entered this samadhi through the supranormal power of the Buddha.
19. The following events were seen. The Buddha, from within his state of concentration, emitted a great circle of light from his own face, illuminating with insight Manjushri and the eighty-four thousand monks. A sword of wisdom appeared from the top of Manjushri's head, and from his side emerged a golden-haired lion. The Tathagata's ray of light extended everywhere, and the colour of his body was like that of gold.
20. Manjushri spoke to the Buddha, saying, "World-Honored-One. We have attained unprecedented insight. Our hearts greatly rejoice."
21. The Tathagata again preached in a verse, saying,
22. The supreme path of all Buddhas
23. Has the marks of perfect light
24. And eternal abiding.
25. Those who enter meditative concentration
26. Together with the Buddha
27. In the same way realize
28. The mind of enlightenment.
29. When the Buddha finished preaching these verses, the great monks in the assembly at once stood up, bowed, and went on their way.
Casey
