Fake Sutras?
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Dear all,
There are websites proclaiming that 《佛说长寿护诸童å�陀罗尼ç»�》, 《佛说父æ¯�æ�©é‡�难报ç»�》 and 《地è—�è�©è�¨æœ¬æ„¿ç»�》 are fake.
May I know the current views on these sutras? They are still circulating in Singapore.
Thanks.
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Which websites? And how can Ksitigarbha sutra be fake? That's nonsense if you ask me.
There are also those who claim Shurangama Sutra is fake though it is a great sutra full of wisdom only a highly enlightened being such as Buddha is able to expound, and as Ven Hsuan Hua said:
"Most scholars say the Shurangama Sutra is false and claim that it was not spoken by the Buddha. They say they have various pieces of evidence and documents to support their claim. This is all because they fear the Shurangama Sutra and have no way to deal with the principles in the Shurangama Sutra. What they fear most in the Shurangama Sutra are the Four Clear Instructions on Purity. The Four Clear Instructions on Purity serve as a demon-spotting mirror. All the demons, goblins, ghosts, and weird creatures are reflected in their true form. Furthermore, the section on the Fifty Skandha-demons exposes the celestial demons and externalists to the bone, enabling people to recognize their demonic appearance. Anyone who can memorize the Shurangama Sutra is a true disciple of the Buddha."Of course if you ask some Theravadins, all Mahayana sutras are fake since they only recognise their own canon.
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From Skysitter in E-Sangha:
There is a note from Patriarch Lien Chi ("Lotus Pond") of Ming Dynasty, "The third volumn, Notes under the Bamboo Window") about 70% into the book -- (sorry, my own transcription here...)
"Falsified sutras on Parents merits impossible to repay,
There are two falsified sutras withe titles as Parents merits so heavey that is impossible to repay. The contents are not exactly the same, but both claimed to be translated by famous masters. Two good friends of mine pay to publish, one of each. These two freinds are honest and descent people, and happy to encourage people to treat parents well, so they overlooked the question of authenrity.
Some may argue that as long as they encourage people to do good, why bother with authenrity. My answer is that you may see one good, I see two harms.
The one positive point is that the book indeed encourage people to treat their parents well.
However, they may cause two harms. For people who don't believe in Dharma, they can point to the book and say: how can people believe in this kind of silly talks. They would refuse to open their mind to other great sutras.
For people who believe in Dharma, they read the silly theory and they may say: "for people who criticize Buddhism, they might have a point here. Maybe I should pay more attention to what they have to say."
It does morer harms than help. Besides, there are many authetic sutras on treating parents with respect and they are well known. Why stick with the quetionable books?" -
Ksitigarbha sutra:
http://www.buddhanet.idv.tw/aspboard/dispbbs.asp?boardID=11&ID=5691&page=3
There's a website that rebuked this:
http://zhidao.baidu.com/question/89547827.html?fr=qrl&fr2=query
With regards to the other 2 sutras:
http://www.dizang.org/wd/wd2/026.htm
Hence, I wonder about the current views.
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Note that '佛說地��薩經' is listed but not 《地���本愿�》
Henry from E-Sangha:
here is a list of fake Mahayana sutras (in Chinese format only)...
大è—�經疑似部:(疑為後人å�½é€ 的經論)
ã€�摘錄自:é›»å�佛典å�”會】
2865佛說è·èº«å‘½ç¶“
2866è·èº«å‘½ç¶“
2867慈��八�種好經
2868佛說決罪�經(2�)
2869佛說妙好寶車經
2870佛說�法決疑經
2871大通方廣懺悔滅罪莊嚴�佛經(3�)
2872妙法蓮�經度�天地�第二��
2873首羅比丘經
2874佛說�法滅盡經
2875大方廣�嚴�惡�經
2876佛說天公經
2877如來在金棺囑累清淨莊嚴敬�經
2878佛說救疾經
2879普賢è�©è–©èªªè‰æ˜Žç¶“
2880究竟大悲經�第二.三.四(3�)
2881ä½›èªªå–„æƒ¡å› æžœç¶“
2882佛說咒é…經
2883佛說法王經
2884大�儀請�
2885佛性海è—�æ™ºæ…§è§£è„«ç ´å¿ƒç›¸ç¶“(2å�·)
2886佛為心王�薩說投陀經�上
2887佛說父���經
2888佛說延壽命經
2889佛說續命經
2890佛說如來��經
2891佛說山海慧�薩經
2892佛說ç�¾å ±ç•¶å�—經
2893佛說大辯邪æ£ç¶“
2894佛說三廚經
2895佛說�行�身經
2896示所犯者瑜伽法�經
2897佛說天地八陽神咒經
2898佛說高王觀世音經
2899妙法蓮�經馬明�薩�第三�
2900佛說齋法清淨經
2901佛說法�經
2902法�經�
2903佛說無�大慈教經
2904佛說七�佛神符經
2905�在�方�五百佛�並雜佛�號
2906三è�¬ä½›å�Œæ ¹æœ¬ç¥žç§˜ä¹‹å�°ä¸¦æ³•é¾�種上尊王佛法
2907普賢�薩行願王經
2908大方廣佛花嚴經普賢�薩行願王�
2909佛說地��薩經
2910金有陀羅尼經
2911讚僧功德經
2912佛說無常三啟經
2913佛說七女觀經
2914佛說觀經
2915救諸眾生一切苦難經
2916勸善經
2917a新�薩經
2917b新�薩經
2918釋家觀化還愚經
2919佛�經
2920僧伽和尚欲入涅
Source:
http://www.ucchusma.idv.tw/ucchusma/ucchusma3.htm -
Originally posted by jinsei:
Ksitigarbha sutra:
http://www.buddhanet.idv.tw/aspboard/dispbbs.asp?boardID=11&ID=5691&page=3
There's a website that rebuked this:
http://zhidao.baidu.com/question/89547827.html?fr=qrl&fr2=query
With regards to the other 2 sutras:
http://www.dizang.org/wd/wd2/026.htm
Hence, I wonder about the current views.
I see. Thanks for the resources. IMO Ksitigarbha Sutra is certainly not a fake as being explained in the articles...
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Originally posted by An Eternal Now:
Of course if you ask some Theravadins, all Mahayana sutras are fake since they only recognise their own canon.
:)
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Originally posted by soul2soul:
:)
I don't know where he mentioned this. But not only western medicine works. TCM works too. So it is up to individual to decide which is the best medicine for himself.Instead look into what worked for them and what suits them. Buddhism is about the Middle Way. If one falls into either extreme, one is not following the path
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Please check back the history You will be shock on how "a small phrase" from the sutras compiled during the 4 great compilation of sutras "grows" into a sutra
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I just want to find out,
1. is mahayana tradition the predominant tradition in singapore? Any reasons for this besides cultural influence?
2. how about Theravada and Tibetan tradition? Is it popular in singapore?
3. why is Theravada not popular in singapore?
4. Or Buddhism is a declining religion in singapore, to be replaced slowly by the emerging christianity and Islam? (as seen in Korea).
TQ for your answers in advance. -
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Originally posted by HiAy3Captain:
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Originally posted by soul2soul:
I just want to find out,
1. is mahayana tradition the predominant tradition in singapore? Any reasons for this besides cultural influence?
2. how about Theravada and Tibetan tradition? Is it popular in singapore?
3. why is Theravada not popular in singapore?
4. Or Buddhism is a declining religion in singapore, to be replaced slowly by the emerging christianity and Islam? (as seen in Korea).
TQ for your answers in advance.As far as I know, Theravada and Vajrayana is just as popular as Mahayana in Singapore. Singapore has everything :)
Regarding Qn. 4, I posted this in another forum:
Sadly, the number of buddhists in singapore now are decreasing ):
A lot of people are converting to other religions like christianity?
mmm wanna ask you all, as buddhists how do you feel about this?
Personally, not much of my friends are buddhists, and even if they are, they do not go to the temple, and do not really know about buddhism?
My christian friends will keep talking about jesus, god,etc. and they will invite me to their church gatherings, parties?
Ehh i dunno leh but i feel a bit....?
No offence anyway!
Actually, according to a ST report a few years back, the number of true Buddhists (those taken refuge in the triple gems -- buddha, dharma, sangha... as well as attending dharma classes and activities, etc) are rising (though I still feel more can be done). Along with Christians. These two are the only religions in Singapore that are seeing a rise in followers.
But it is just that the number of real Buddhists in the first place is very small.
You need to be able to differentiate Buddhists from the Chinese Folk Practitioners and Taoists. This is often mistaken with Buddhism. This particular group of religious practice is dwindling, while the number of Buddhists and Christians are increasing.
Based on government surveys, figures on Buddhism in 1980 shown that 27% of Singaporeans are Buddhists, up to 31.2% in 1990 and 42.5% in 2000. Of course though, not all of them are really 'true Buddhists'.
BTW Buddhism is rising especially fast in Western countries, and Christianity is losing its foothold there. In Asia, the opposite is happening -- Christianity is gaining strength and in some places Buddhism is losing out. But Buddhism is still pretty strong in many of the Asian nations.
Lastly the reason you may be hearing more from the Christians is because Christians tend to be more evangelical in spreading their beliefs to others. Buddhism by nature is not aggressive on this point. It does not place so much emphasis on converting people. It wants people to investigate for themselves whether it is beneficial and practical to them -- rather than telling them to accept the teachings by blind faith.
Another reason might be because the number of Buddhist youths are still not that a lot -- there are quite a number, but I guess still not that much. Megachurches environment and those cell groups might be somehow more attractive to the youths, coupled with strong evangelical effort. Buddhism somehow attracts more of the middle age category, I think. But there are signs that Buddhism is making an attempt to catch up on getting the youths by having activities, cell groups, camps etc (though again, imho more can be done) BTW, I just turned 19. -
TQ for your quick reply, need to commend you for your knowledge in buddhism at 19, admirable. May you progress well in your path. I am 33 btw.
Now, from my conversation with lots of Mahayana followers, most of them don't think Theravada ideals as practical in the modern world today. Things such as meditation, seclusion from sense desire, etc, understandable in the modern world as one needs to work to put food on their dining table.
Do you share such views?
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Originally posted by soul2soul:
TQ for your quick reply, need to commend you for your knowledge in buddhism at 19, admirable. May you progress well in your path. I am 33 btw.
Now, from my conversation with lots of Mahayana followers, most of them don't think Theravada ideals as practical in the modern world today. Things such as meditation, seclusion from sense desire, etc, understandable in the modern world as one needs to work to put food on their dining table.
Do you share such views?
Yes, I share such views, generally. You can consider me Mahayanist. I still practice meditation: 30 minutes to 1 hour everyday if possible.
But equal emphasis must be placed in practicing meditatively in everyday lives.
The point is: there is no need for seclusion to practice. (though I'm not against people going for retreats if they can make it) Everyone can gain enlightenment, even laymen.
p.s. not all Theravadin teachings are impractical, actually. Depends on the teacher. I'm sure there are many good Theravada teachers who teach dharma in a way that remain relevant to our daily lives.
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Another point I would like to make is (though maybe not so relevant), there is actually no difference between modern and pre-modern in terms of the need to make a living.
In fact, people in the past work harder than the present. Their working hours are much longer than the present (they work from early morning till late at night with little rest).
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Originally posted by An Eternal Now:
p.s. not all Theravadin teachings are impractical, actually. Depends on the teacher. I'm sure there are many good Theravada teachers who teach dharma in a way that remain relevant to our daily lives.
LOL. I could tell from your posts that you are inclined towards Mahayana ideals.
In a fast paced society like singapore, I can imagine it's a little bit difficult to practice the Theravada ideals, perhaps this is the reason it's not popular in Singapore besides the chinese cultural heritage?
Can you let me know the Boddhisatta ideals in Mahayana? I am not sure if you already know, Boddhisatta ideal is inside the Theravada too.
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Originally posted by soul2soul:
LOL. I could tell from your posts that you are inclined towards Mahayana ideals.
In a fast paced society like singapore, I can imagine it's a little bit difficult to practice the Theravada ideals, perhaps this is the reason it's not popular in Singapore besides the chinese cultural heritage?
Can you let me know the Boddhisatta ideals in Mahayana? I am not sure if you already know, Boddhisatta ideal is inside the Theravada too.
Theravada is quite popular if you look around, actually. Not necessarily less popular than Mahayana and Vajrayana.
I hope this is helpful:
http://www.viewonbuddhism.org/resources/37_practices_bodhisattva.html
THE 37 PRACTICES OF A BODHISATTVA
(Rgyal-sras lag-len so-bdun-ma)
By Thogme Zangpo
I pay heartfelt homage to you, Lokesvara; You have true compassion extending to all.
To those who in every coming and going have seen that each thing is inherently void, and thus can devote both their time and their efforts with one aim in mind - "Let me benefit all!"To such foremost Gurus and you, Lokesvara, All- seeing protector, with utmost respect I bow down before you in constant obeisance, and turn to your service my thoughts, words and deeds.
The Fully Enlightened Victorious Buddhas, from whom all true pleasure and benefits derive, have reached their attainment by following Dharma and leading their lives through this noblest of paths.
To live by the Dharma depends on full knowledge of how we must practise and what we must do, thus I´ll attempt now a brief explanation of what is the practise of all Buddhas` Sons.(1)
This sound human body endowed with full leisure and excellent vessel is rare to be found.
Since now we have obtained one in no way deficient, let`s work night and day without veering off course to take a cross the ocean and free from samsara not only ourselves but all others as well.
First listen, think hard, then do much meditation - the Sons of the Buddhas all practise this way.(2)
Remaining too long in one place our attraction to loved ones upsets us, we are tossed in its wake.
The flames of our anger towards thus who annoy us consume what good merit we have gained in the past.
The darkness of closed-minded thought dims our outlook, we loose vivid sight of what is right and what is wrong.
We must give up our home and set forth from our country - the Sons of the Buddhas all practise this way.(3)
Withdrawing completely from things that excite us, our mental disturbances slowly decline.
And ridding our mind of directionless wandering, attention on virtue will surely increase.
As wisdom shines clearer, the world comes in focus, our confidence grows in the Dharma we have learned.
Live all alone far away in seclusion - the Sons of the Buddhas all practise this way.
(4)
Regardless of how long spent living together, good friends and relations must some day depart.
Our wealth and possessions collected with effort are left fare behind at the end of our life.
Our mind, but a guest in our body`s great guest house, must vacate one day and travel beyond.
Cast away thoughts that concern but this lifetime - the Sons of the Buddhas all practise this way.(5)
From staying together with friends who misguide us, our hatred, desires and ignorance grow.
With little time left to continue our studies, we don`t think of Dharma; we meditate less.
Our love and compassion for all sentient beings are lost and forgotten while under their sway.
Sever such ties with misleading companions - the Sons of the Buddhas all practise this way.(6)
When placing ourself in the hands of the Guru, we are turning sincerely for guidance to someone
Whose competence both in the scriptures and practice expands like the moon growing full.
We will then solve all our problems, dispel our delusion, if we place our full confidence solely in him - the Sons of the Buddhas all practise this way.(7)
The gods of this world are not free yet from sorrow, for caught in samsara, some day they must fall.
If they are bound as we are, how can they protect us?
How can someone in prison free anyone else?
But Buddha, his teachings and those who live by them are free to give comfort - the y will not let us down.
Go to the Three Jewels of Refuge for shelter - the Sons of the Buddhas all practise this way.(8)
Buddha has said that the grief past endurance of creatures whose lives contain nothing but pain
is unfortunate fruit of the wrongs they have committed against other beings in lifetime gone by.
Not wishing to suffer from horrible torment, not flinching if even our life is at stake,
turn from all actions that harm other beings - the Sons of the Buddhas all practise this way.(9)
Like the dew that remains for a moment or two on the tips of the grass and then melts with the dawn,
The pleasures we find in the course in our lives last only an instant, they cannot endure;
While the freedom we gain becoming a Buddha is a blissful attainment not subject to change.
Aim every effort to this wondrous achievement - the Sons of the Buddhas all practise this way.(10)
In each incarnation, through all of our lives, we have been cared for by others with motherly love.
While these mothers of ours are still lost in samsara, how cruel to ignore them and free but ourself!
To save other beings, though countless in number, to free from their sorrow these mothers of old,
Produce Bodhichitta, the wish to be Buddha - the Sons of the Buddhas all practise this way.(11)
All of our sufferings, without an exception, derive from the wish to please but ourselves;
While the thoughts and the actions that benefit others conceive and give birth to supreme Buddhahood.
Thus in exchange for our selfish desires and shameful neglect of our suffering kin,
Replace thoughts of self with concern for all others - the Sons of the Buddhas all practise this way.(12)
If under the sway of compulsive desire and longing for thing that he does not possess,
Some unfortunate person has stolen our riches or lets others rob us and idly stands by;
Then out of compassion and with no attachment, to him we must dedicate all of our prayers:
May we have wealth, our body and merits - the Sons of the Buddhas all practise this way.(13)
Although we are not guilty of any offence and never have harmed anyone in our life
If someone deluded should threaten to kill us because he is crazed with a tormented mind,
Then mercifully wishing for him not to suffer further misfortune because of his state,
Selflessly take on the effects of his actions - the Sons of the Buddhas all practise this way.(14)
If someone insulting should spread ugly rumours about us with cruel words unpleasant to hear,
And even if what he has said spreads to others and gains wide acceptance as being the truth;
Yet out of our wish for the one who has maligned us to conquer his trouble and gain peace of mind,
Praise all his virtues and treat him with kindness - the Sons of the Buddhas all practise this way.(15)
If in the midst of a large crowd of people someone should single out of abuse,
Exposing our faults before all within hearing and pointing out clearly the flaws we still have;
Then not getting angry or being defensive, just listening in silence and heeding his words,
Bow in respect to this man as our teacher - the Sons of the Buddhas all practise this way.(16)
If someone we love and have cared for with kindness, as an unselfish mother would cherish her child,
Should shun our devotion with thankless resentment and treat us as if we are his most hated foe,
Then seeing these acts as a terrible sickness befallen our child and affecting his mind,
Treat him with even more love and affection - the Sons of the Buddhas all practise this way.(17)
If by our own equals or these who are lower in intellect, spiritual level, or wealth,
We are insulted and treated as if we were nothing by the force of their pride and their jealous contempt,
Then seeing that they are like Gurus to teach us to be always humble and conquer our pride,
Treat them with honour and place them above us - the Sons of the Buddhas all practise this way.(18)
If we are but men of most meagre subsistence and always receive a great deal of abuse,
If we find ourselves constantly gripped by much sickness and experience harm, interruptions and pain,
Then accepting ourself all these hardships which others would surely have suffered from the wrongs they had done,
Never lose courage to take pain from others - the Sons of the Buddhas all practise this way.(19)
Though praised and well-known, admired by many who act most respectful by bowing their head,
Though having obtained a vast treasure of riches which equals the store of the great God of Wealth,
Yet seeing full well that this fruit of samsara, though fortunate, still has no essence at all,
Cast out what pride we might have in these glories - the Sons of the Buddhas all practise this way.(20)
If anger that dwells in our heart lies neglected and, turning instead to our external foes,
We try to destroy them and even kill thousands, the thousands of others will plague us still more,
So seeing this action is not the solution, let us muster the forces of mercy and love;
Turn inwards and tame the wild flow of our mind-stream - the Sons of the Buddhas all practise this way.(21)
Indulging in objects our senses run after and drinking salt water are one and the same:
The more we partake, for our own satisfaction, the more our desire and thirst for them grow.
Then when we conceive a compulsive attraction towards whatever object our senses desire,
Abandon it quickly without hesitation - the Sons of the Buddhas all practise this way.(22)
Whatever appears to be truly existent is merely what mind in delusion creates;
This mind of ours also is from the beginning devoid of an essence inherently real.
Then realising Truth is beyond the conceptions we have the known and the knower as well,
Dispel the belief in inherent existence - the Sons of the Buddhas all practise this way.(23)
Whenever we meet with a beautiful object, or something attractive which pleases our mind,
Do not be deceived into thinking it differs in fact from a summertime rainbow:
Though both of them have such a lovely appearance, nothing substantial lies behind their façade.
Abandon the drives of compulsive attraction - the Sons of the Buddhas all practise this way.(24)
The various ills in our life that we suffer resemble the death of our son in a dream;
To hold as the truth what is merely illusion is needless exhaustion of body and mind.
For this very reason, when faced with unpleasant conditions that normally cause us much grief,
Approach them as if they were only illusion - the Sons of the Buddhas all practise this way.(25)
The beings who strive to be Fully Enlightened would give up their body pursuing this aim:
With this peerless example, what need is the mention of gifts we should make of the objects we own.
Without any hope of return for our kindness, not considering even the merit to be gained,
Engage in the practice of generous giving - the Sons of the Buddhas all practise this way.(26)
If lacking strict moral control of our conduct we haven`t been able to reach our own goal,
How can we fulfil all the wishes of others?
Undisciplined effort is surely absurd!
We first must renounce our attachment to pleasure which binds us so tightly to samsara´s wheel,
Then protect all our vows of sworn moral behaviour - the Sons of the Buddhas all practise this way.(27)
For all Bodhisattvas with minds set on merit who wish to amass a great store of good deeds,
Encounters with those causing harm and destruction which test their commitment are mines of great wealth.
For this very reason, abandon resentment and anger directed towards those who do harm;
Perfect meditation on patient endurance - the Sons of the Buddhas all practise this way.(28)
If Sravakas as well as Pratyekabuddhas, who work towards Nirvana for merely themselves,
Exert so much effort fulfilling their purpose that were there in flames they´d not stray from their goal,
Then how much more energy must be expended by those of us working for everyone´s sake;
Enlightenment calls for the most perserverance - the Sons of the Buddhas all practise this way.(29)
Higher insight that penetrates right to the essence, revealing the true way in which things exist,
Can only root out our emotional problems if mental quiescence is laid as its base.
Thus surpassing the four formless states of absorption we must work to achieve single-minded control
And the full concentration of deep meditation - the Sons of the Buddhas all practise this way.(30)
Perfection of Charity, patience and morals, absorbtion and effort alone won´t suffice;
Without the Perfection of Wisdom these five are unable to bring to full Buddhahood.
With the methods of pure Bodhicitta develop the wisdom to see that the actor, the act,
And the acted upon lack inherent existence - the Sons of the Buddhas all practise this way.(31)
Without making efforts to analyse clearly delusions we have and mistakes we commit,
Then even though outwardly practicing Dharma, we still may perform many non-Dharmic deeds.
For this very reason, let us try to examine mistakes and delusions, the faults we possess,
Then afterwards try to remove them completely - the Sons of the Buddhas all practise this way.(32)
While speaking of others, the force of delusion may cause us to dwell on the flaws they possess;
Should those we find fault with be Bodhisattvas, our own reputation will suffer instead.
So avoid the mistake of disparaging others who have entered upon Mahayana´s great path;
Only the faults that we have should we mention - the Sons of the Buddhas all practise this way.(33)
Domestic disputes with our friends and relations, to gain their respect or the things we feel due,
Will leave us unable to listen to Dharma: unable to study or meditate well.
Since danger is found in the homes of our patrons, as well as in those of our family and friends,
Abandon attachment we have these households - the Sons of the Buddhas all practise this way.(34)
The words of abuse that we utter in anger cause others much pain by disturbing their mind.
And we who are striving to be Bodhisattvas will find that our practise will surely decline.
So seeing the faults that arise from harsh language, which those who must hear find unpleasant and rude,
Abandon abuse directed towards others - the Sons of the Buddhas all practise this way.(35)
Defiled types of actions will soon become habits as we grow accustomed to base states of mind;
Strenuous effort will then be required for the force of opponents to counter these stains.
So armed with the weapons of alertness and memory, attack such defilements as lust on first sight;
Remove these obstructions that hinder our progress - the Sons of the Buddhas all practise this way.(36)
In short then, whatever we do in whatever condition or circumstance we may confront
Should be done with the force of complete self-awareness which comprehends fully the state of our mind.
Then always possessing alertness and memory, which keep us in focus and ready to serve,
We must work for the welfare of all sentient beings - the Sons of the Buddhas all practise this way(37)
All merits we gain from the efforts we are making to put into practice these virtuous ways,
Which we do for the sake of removing the suffering endured by the limitless mothers we have had,
We must dedicate purely for them to be Buddhas, with the wisdom which sees that both they and ourself
As well as this merit all lack true existence - the Sons of the Buddhas all practise this way.By carefully following all of the teachings my most holy Gurus have imparted to me
Concerning the meanings of sutra and tantra explained by the Buddhas and masters of old
I have written this work on the practises numbering thirty and seven of all Buddhas´ Sons
To benefit those who desire to follow the path that all Sons of Buddhas must tread.Because of my poor intellectual powers and the meagre amount of training I have had,
I have not been able to write polished verses in metre and style which would please those with skill;
But as I have relied on the words of the sutras and all that my most holy Gurus have taught,
I am certain that this is without any errors; this truly is what Buddhas`s Sons have all done.However because the extent and the depth of the great waves of conduct of all Buddha`s Sons
Are hard to be fathomed by someone of limited power of intellect as is myself,
There are bound to be faults, contradictions and many such flaws; so most holy Gurus, I beg your indulgence,
Be patient with all the shortcomings I have.With pure Bodhicitta of ultimate Voidness, yet relative nature of mercy and love,
And passive absorption an blissful release, may all sentient beings,
receiving the merit amassed by the effort I have made in this work,
Soon reach your attainment, O great Lokesvara, All-seeing protector with love for us all.~~~~ ~~~~~~ ~~~~~~ ~~~~~~~~ ~~~~~
Three commentaries can be found on the web: a commentary by His Holiness the Dalai Lama, by His Eminence Garchen Rinpoche and by the American nun Thubten Chodron.
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Originally posted by An Eternal Now:
Theravada is quite popular if you look around, actually. Not necessarily less popular than Mahayana and Vajrayana.
I hope this is helpful:
http://www.viewonbuddhism.org/resources/37_practices_bodhisattva.html
THE 37 PRACTICES OF A BODHISATTVA
(Rgyal-sras lag-len so-bdun-ma)
By Thogme ZangpoI see that it's basically the same as in Theravada - perfection of Ten Paramitas. ( if not mistaken there are 6 listed in Mahayana, just a way of classification).
How does one become a boddhisatta according to Mahayana? What I mean here is , to be confirmed as a Boddhisatta.
TQ for your answer.
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Mahayana also talk about 10 paramitas, depends on occasion. Some may explain 6 some may explain 10. My Master talk about 10 paramitas also.
When you have aspiration for Buddhahood for the sake of all beings, giving rise to great compassion and vows, you can be considered a Bodhisattva on the way to Buddhahood. But to be an Arya Bodhisattva, that means to at least attain the first Bhumi, you must have realisation of the twofold emptiness of self and phenomena.
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Originally posted by An Eternal Now:
Mahayana also talk about 10 paramitas, depends on occasion. Some may explain 6 some may explain 10. My Master talk about 10 paramitas also.
When you have aspiration for Buddhahood for the sake of all beings, giving rise to great compassion and vows, you can be considered a Bodhisattva on the way to Buddhahood. But to be an Arya Bodhisattva, that means to at least attain the first Bhumi, you must have realisation of the twofold emptiness of self and phenomena.
So how does one know , whether he is , or is he not a boddhisatta?
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Originally posted by soul2soul:
So how does one know , whether he is , or is he not a boddhisatta?
You mean pre-Bhumi bodhisattva or Arya (awakened) Bodhisattva?
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A pre-bhumi bodhisattva is someone practicing the Bodhisattva practices (as explained in the previous posts) but not yet attained awakening.
A bodhisattva who has realised the twofold emptiness is an arya Bodhisattva.
What twofold emptiness?
Two emptinesses (二空) include (1) emptiness of self, the Ä�tman, the soul, in a person composed of the five aggregates, constantly changing with causes and conditions; and (2) emptiness of selves in all dharmas—each of the five aggregates, each of the twelve fields, and each of the eighteen spheres, as well as everything else with no independent existence. No-self in any dharma implies no-self in a person, but the latter is separated out in the first category. Realization of the emptiness of self in a person will lead to attainment of Arhatship or Pratyekabuddhahood. Bodhisattvas who have realized both emptinesses ascend to the First Ground on their Way to Buddhahood. -
Originally posted by soul2soul:
LOL. I could tell from your posts that you are inclined towards Mahayana ideals.
In a fast paced society like singapore, I can imagine it's a little bit difficult to practice the Theravada ideals, perhaps this is the reason it's not popular in Singapore besides the chinese cultural heritage?
Can you let me know the Boddhisatta ideals in Mahayana? I am not sure if you already know, Boddhisatta ideal is inside the Theravada too.
Can you let me know the Boddhisatta ideals in Mahayana? I am not sure if you already know, Boddhisatta ideal is inside the Theravada too.
this statement is wrong ... Bodhisatta ideal is not inside any of the Nikaya
Bodhisatta is the seeking of salvation of all sentient beings and eventually to Perfect Buddha
Theravada sutta only talks up to realisation of sunyata and towards arhatship
but arhatship not equal to Buddhahood
arhat still have to get rid of the habitual action proceed towards the Perfection of one thing that is NOT found in all the Nikayas - Skilled Means
If Arhat equal to Buddhahood , then Sariputta ,Maugdalyana are Buddhas ..
Remember when you chant the Puja its always say
Homage to the Perfected One , the Exalted one ,the Perfect Buddha
Namo Tassa Bhagavata Arahato SAMMA SAMBUDDHA
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Originally posted by An Eternal Now:
From Skysitter in E-Sangha:
There is a note from Patriarch Lien Chi ("Lotus Pond") of Ming Dynasty, "The third volumn, Notes under the Bamboo Window") about 70% into the book -- (sorry, my own transcription here...)
However, they may cause two harms. For people who don't believe in Dharma, they can point to the book and say: how can people believe in this kind of silly talks. They would refuse to open their mind to other great sutras.
For people who believe in Dharma, they read the silly theory and they may say: "for people who criticize Buddhism, they might have a point here. Maybe I should pay more attention to what they have to say."
It does morer harms than help. Besides, there are many authetic sutras on treating parents with respect and they are well known. Why stick with the quetionable books?"very perceptive!
i myself when i read this particular sutra felt that theres something wrong somewhere with it.
Ya, surangama sutra is not false. but i dont understand it at all -__-