Ya, saya mengerti kok. Yang saya bingung kalau memang hanya ada dharma sejati yang tak terbatas, maka besar ataupun kecil adalah keliru, karena tetap terbatas.
Justru susah sekali dicerna. Ini kutipan dari bab 15 :
Because they are only fond of Small Vehicle dharmas, they are unable to receive the wonderful principles of the Great Vehicle, the Dharma of real mark which has no marks.
Yang ini dari komentar:
Mt. Sumeru, although big, nonetheless has a measure. If you have Mt. Sumeru you still have a measure. If you manage to have no body, nothing can compare to it, and so it is called a big body. If there is a measure for it, then the body is not really big. No body, a body without measure, is
truly a big body.
1. Ada Dharma kecil dan dharma besar, di mana orang senang dharma kecil tidak paham dharma besar.
2. Dharma tidak ada batas, maka tidak bisa dibilang besar atau kecil.
Kesimpulan: 
Jika seseorang mempunyai pandangan dualistic yang membeda - bedakan, seperti besar dan kecil, maka orang tsbt tidak akan pernah mengerti yang tidak terbatas meliputi kecil dan besar.
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Although Bodhisattvas take numberless beings to extinction, there are actually no living beings taken across.
That is the manifestation of the perfect substance and the great function of praj¤à. The substance of real mark praj¤à is
without the slightest inequality. As is said later in the Såtra, “This dharma is level and equal with no high or low.Ÿ The function of contemplative praj¤à originally is without a mark; as the text later says, “Those who have relinquished all marksare called Buddhas.Ÿ
If a Bodhisattva crosses living beings over and
yet attaches to a self who takes them across,
the four marks are not yet empty, and the false heart is not yet subdued. Such a person turns his back on praj¤à and becomes involved in the four marks that unite to form a self.
The mark of self is the root of all marks. If one can turn the illusion of self around, then he can take living beings across to nirvàõa.
He can separate himself from the four marks, subdue his heart, and thereby become a true Bodhisattva.
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In other words he should not be attached when he gives. If he is able to free him self from attachment, he has understood that the Substance of the Three Wheels, composed of
1) one who gives,
2) one who receives, and
3) that which is given, is empty.
If your act of giving carries with it the thought, “I practice giving and have done many meritorious and virtuous deeds,or if you are aware of the receiver, or of the goods given, then you have not left the mark of giving. You should give and be as if you had not given. If you attach to the marks of the six sense objects, forms, sounds, smells, tastes, tangible objects, and mental dharmas when giving, your merit and virtue are
limited. If you fall victim to the thought, “I contributed a million dollars to a certain temple,Ÿ then all you have is a million dollars’ worth of merit. When the money runs out, so do your merit and virtue.
If you are not attached to the mark of giving, you accrue limitless merit and virtue, even by giving as little as a single cent. If you fail to practice the proper method of giving, then although you may give gifts throughout as many great kalpas as there are motes of dust, you will still have accomplished nothing. It still has been just like boiling sand to make rice; no matter how long you cook it, it never becomes rice.
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All with marks is false and empty.
If you see all marks
As no marks
Then you see the Tathàgata.
Topic: The Vajracchedika Prajna Paramita Sutra ( Diamon Sutra) *SUTRA PALSU?* (Read 127247 times)