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Offline djoe

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Vajra Prajña Paramita Sutra
« on: 06 May 2011, 02:11:08 PM »
A General Explanation of the Vajra Prajña Paramita Sutra
by Dhyana Master Hsüan Hua

Introductions

On The English Translation of A General Explanation Of The Vajra Praj¤à Pàramità Såtra

This Såtra says, “One should produce a heart without dwelling anywhere.Ÿ The Sixth Patriarch, the Great Master Hui, heard that sentence and awakened to the Way. “Any dwelling of the heart is no dwelling.Ÿ Therefore the Larger Chapters say, “If one dwells in dharmas, he does not dwell in praj¤à pàramità.

If one does not dwell in dharmas, he dwells in praj¤à pàramità. That is why every one of the Great Praj¤à assemblies begins with an explanation of “not dwelling.ŸThat Såtra also says, “At that time the World Honored One, using Dharmas which were not witticisms, discussed the marks of the Tathàgata.

For the sake of all Bodhisattvas he proclaimed praj¤à, the profound principle and tendency of the Dharma door of the word ‘wheel’ saying, ‘All dharmas are devoid of marks because they are apart from the many marks. All dharmas are wishless, because they are without seeking. All dharmas are still, because they are eternally quiescent. All dharmas are impermanent, because they are without a permanent nature. All dharmas are without bliss, because there is nothing which can be blissful. All dharmas are without self, because they have no self-mastery. All dharmas are devoid of purity, because they are apart from the mark of purity. All dharmas cannot be obtained, because in searching for their mark, it cannot be found.Ÿ That explains the principle and tendency of the emptiness of the nature.

That Såtra also says, “At that time the World Honored One, further using the storehouse of those who dwell in and maintain the Dharma, discussed the marks of the Tathàgata. For the sake of all Bodhisattvas he proclaimed praj¤à, the total pervasiveness of sentient beings who dwell in and maintain the Dharma, the profound principle and tendency of the supreme storehouse Dharma door, saying, ‘All sentient beings are the storehouse of the Tathàgata, because Samantabhadra Bodhisattva’s own substance is all-pervasive. All living beings are the storehouse of vajra, because they are anointed by the vajra-storehouse. All living beings are the storehouse of proper Dharma, because they rely on proper speech to bring about change. All living beings are the storehouse of wonderful karma, because in matters of karma they rely on the additional practices.’Ÿ The previous passage explained that existent dharmas are non-existent. This passage explains that non-existent dharmas are not non- existent. Non-existence and not non-existence is the principle and tendency of the Middle Way.

In the past, five hundred bhikùus became doubtful and disbelieved when they heard the emptiness dharma of praj¤à. Arising from their seats, they departed. The Bodhisattva Net Brightness instructed the Brahmà God Beneficial Consideration to devise an expedient means to instruct them.

The Brahmà God replied, “Even if they were allowed to depart for as many kalpas as there are grains of sand in the Ganges River, they could not get out of this Dharma door. They are like a fool who, fearing emptiness, tries to walk away from emptiness. No matter where he goes, he does not leave emptiness behind. Those bhikùus are just like that. Although they may go a long way, they cannot leave the mark of emptiness.

“They are also like a man who seeks emptiness. Racing east and west he says, ‘I want emptiness! I want emptiness!’
That man merely says the name of emptiness; he does not perceive emptiness. Those bhikùus are also like that. Desiring to attain nirvàõa, they practice in the midst of nirvàõa and do not attain it. For what reason? Nirvàõa is merely a name, and just like emptiness which is merely a name, it cannot be obtained.Ÿ

We who investigate the Buddha’s teaching should know that the Buddha’s teaching is the teaching of the Dharmarealm; it is not differentiated into national traditions. The Buddha’s teaching is the teaching of all people; it is not divided by regional interests. The Buddha’s teaching is the teaching of living beings; it is without racial prejudice. The Buddha said, “All living beings have the Buddha-nature. All can become Buddhas.Ÿ Whether you believe or not makes no difference because eventually you will come to believe. It is only a matter of time. Since nothing can go beyond the Dharmarealm, everything is equally enveloped by the Buddhadharma. What
more is there to say?

On the advent of the first publication of this English translation of A General Explanation of the Vajra Såtra, I
have judiciously added these few words of preface.

Gold Mountain øramana An Tz’u
The 15th day of the 7th lunar month
The Day of the Buddha’s Rejoicing
Mahàyàna, 3002

Offline djoe

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Re: Vajra Prajña Paramita Sutra
« Reply #1 on: 06 May 2011, 04:21:32 PM »
Chapter 4
Wonderful Conduct without Dwelling

“Moreover, Subhåti, as to dharmas, a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, tastes, tangible objects, or dharmas when he gives. Subhåti, a Bodhisattva should give thus: he should not dwell in marks. And why? If a Bodhisattva does not dwell in marks when he gives, his blessings and virtues are immeasurable.

“Subhåti, what do you think, is space in the east measurable?Ÿ“No, World Honored One.Ÿ
“Subhåti, is space in the south, west, north, or in the intermediate directions, or above, or below, measurable?“No, World Honored One.Ÿ
“Subhåti, the blessings and virtue of a Bodhisattva who does not dwell in marks when he gives are just as immeasurable. Subhåti, a Bodhisattva should only dwell in what is taught thus

Commentary
To have no dwelling is to have no attachment. No attachment is liberation. Therefore, not dwelling, one is liberated, independent, and not blocked or obstructed by anything.
Moreover, a Bodhisattva should not dwell anywhere when he practices giving. 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.

øàkyamuni Buddha used the analogy of “empty space in the ten directionsŸ to represent the extent of merit and
virtue involved in the act of giving
which is detached from the mark of giving.

He said, “Subhåti, a Bodhisattva should only dwell in what is taught thus.Ÿ A Bodhisattva who has already resolved to realize Bodhi should think of what he has thus been taught and adhere to it in cultivation.
If you remember what you have given, then I will forget it. If you can forget it, then I will keep it in mind. It is the
same with the Buddha who, knowing the hearts of all living beings, is aware that you have not forgotten the merit and virtue of your acts of giving, and so he finds it unnecessary to remember them himself. When you forget them, the Buddha remembers. Do you think it is better for you or the Buddha to remember?

You think, “I’m afraid that if I forget, the Buddha will forget, too, and then I simply will not have any merit at all.Ÿ
Never fear. If you forget about your acts of giving the Buddha will eternally remember them. As it says later in the Vajra Såtra, “All the various thoughts which occur to all living beings are completely known to the Tathàgata.Ÿ When you do good things, you remember them, but when you do bad, do you also cherish the memories? No, you try to forget your offenses immediately, yet you fondly ponder the good you have done. You should forget the good and remember the bad. Why remember the bad? So you will not do it again. Why forget the good? So you will feel the need to do more.

For those who study the Buddhadharma, every anniversary of a Buddha or Bodhisattva’s birthday, leaving home
day, enlightenment, or nirvàõa is an excellent time to make offerings to the Triple Jewel, as the meritorious virtue derived increases several thousand-fold. On the anniversary of Amitàbha Buddha’s birthday a ceremony was performed to open the light in the image of Amitàbha Buddha.
The gàthà composed for the occasion said:
Amitàbha means Limitless Light.
Today we open the light, limitless light.
Limitless light illumines limitless lands;
All living beings are limitlessly illumined.2

When one gives to the Triple Jewel on such a special day, in the Eternal Still Bright Land, Amitàbha Buddha knows a good and faithful disciple has made offerings, and the donor will receive millions of times the normal merit and virtue for such timely gifts. Those who have money can give money, those who have strength can give strength. But one should not think about it. That is genuine giving.

Offline Kelana

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Re: Vajra Prajña Paramita Sutra
« Reply #2 on: 06 May 2011, 05:52:13 PM »
Hanya ingin bertanya, apakah ada di dalam sutra Mahayana tertulis dimana artinya adalah: All dharmas are impermanent atau semua dharma adalah tidak kekal??
« Last Edit: 06 May 2011, 05:53:45 PM by Kelana »
GKBU
 
_/\_ suvatthi hotu


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Offline wang ai lie

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Re: Vajra Prajña Paramita Sutra
« Reply #3 on: 06 May 2011, 06:00:24 PM »
 _/\_ mohon ada translate nya, biar yg tidak mengerti bahasa inggris seperti saya mudah memahami  _/\_
Namo Mahakarunikaya Avalokitesvaraya, Semoga dengan cepat saya mengetahui semua ajaran Dharma,berada dalam perahu Prajna,mencapai Sila, Samadhi, dan Prajna,berada dalam kediaman tanpa perbuatan,bersatu dengan Tubuh Agung Dharma

Offline Sunkmanitu Tanka Ob'waci

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Re: Vajra Prajña Paramita Sutra
« Reply #4 on: 06 May 2011, 06:05:59 PM »
sarve dharma anitya
HANYA MENERIMA UCAPAN TERIMA KASIH DALAM BENTUK GRP
Fake friends are like shadows never around on your darkest days

Offline Kelana

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Re: Vajra Prajña Paramita Sutra
« Reply #5 on: 06 May 2011, 06:16:45 PM »
sarve dharma anitya

Bisa beri saya petunjuk dalam sutra mana?
GKBU
 
_/\_ suvatthi hotu


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Offline Sunkmanitu Tanka Ob'waci

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Re: Vajra Prajña Paramita Sutra
« Reply #6 on: 06 May 2011, 06:23:47 PM »
loh bukannya All dharmas are impermanent = sarve dharma anitya?
saya gak bisa sansekerta, tapi begitulah yang saya tangkap.
HANYA MENERIMA UCAPAN TERIMA KASIH DALAM BENTUK GRP
Fake friends are like shadows never around on your darkest days

Offline Indra

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Re: Vajra Prajña Paramita Sutra
« Reply #7 on: 06 May 2011, 06:31:44 PM »
sabbe sankhara anicca
sabbe sankhara dukkha
sabbe dhamma anatta

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Re: Vajra Prajña Paramita Sutra
« Reply #8 on: 06 May 2011, 06:37:48 PM »
loh bukannya All dharmas are impermanent = sarve dharma anitya?
saya gak bisa sansekerta, tapi begitulah yang saya tangkap.

Iya benar, Sdr. Sunkmanitu, sarva dharma anitya artinya semua dharma tidak kekal, tapi kata-kata itu bisa dirangkai oleh siapa saja, jadi saya ingin memastikan apakah dalam sutra juga seperti itu.
GKBU
 
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Offline Kelana

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Re: Vajra Prajña Paramita Sutra
« Reply #9 on: 06 May 2011, 06:39:22 PM »
sabbe sankhara anicca
sabbe sankhara dukkha
sabbe dhamma anatta

Dalam kanon Pali, tulisan : sabbe dhamma anicca, ada tidak Suhu Indra?
GKBU
 
_/\_ suvatthi hotu


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Offline K.K.

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Re: Vajra Prajña Paramita Sutra
« Reply #10 on: 06 May 2011, 06:45:37 PM »
Dalam kanon Pali, tulisan : sabbe dhamma anicca, ada tidak Suhu Indra?
Dhammapada 277-279 masing-masing dimulai dengan "Sabbe Sankhara anicca", "Sabbe Sankhara dukkha", dan "Sabbe dhamma anatta".

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Re: Vajra Prajña Paramita Sutra
« Reply #11 on: 06 May 2011, 06:45:58 PM »
Dalam kanon Pali, tulisan : sabbe dhamma anicca, ada tidak Suhu Indra?

tidak ada, untuk dhamma pasangannya selalu anatta

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Re: Vajra Prajña Paramita Sutra
« Reply #12 on: 06 May 2011, 06:50:27 PM »
Thanks, Suhu Indra dan Suhu Kainyn atas kepastiannya. Saya tinggal menunggu yang dari sutra.
GKBU
 
_/\_ suvatthi hotu


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Offline djoe

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Re: Vajra Prajña Paramita Sutra
« Reply #13 on: 07 May 2011, 08:25:38 AM »
Thanks, Suhu Indra dan Suhu Kainyn atas kepastiannya. Saya tinggal menunggu yang dari sutra.

Kutu buku.

Permainan Kata kata lagi . Dihafal sampai mati, apa bisa menolong?


.........
Patriarch Bodhidharma went to Nan Ching where he listened to Dharma Master Shen Kuang explained the Sutras. When Shen Kuang spoke, the heavens rained fragrant blossoms and a golden-petalled lotus rose from the earth for him to sit upon. However, only those with good roots, who had opened the five eyes8 and the six spiritual penetrations were able to see that. Now! Isn’t this wonderful?
After listening to the Sutra, Bodhidharma asked, “Dharma Master, what are you doing?”
“I am explaining Sutras,” Shen Kuang replied.
“Why are you explaining Sutras?”
“I am teaching people to end birth and death.”
“Oh?” said Bodhidharma, “exactly how do you do that? In this Sutra which you explain, the words are black and the paper is white. How does this teach people to end birth and death?”
Dharma Master Shen Kuang had nothing to say. How did he teach people to end birth and death? He fumed in silence. Then, even though heavenly maidens rained down flowers and the earth gave forth golden lotuses, Dharma Master Shen Kuang got angry.
This is what I mean when I say that the Buddhadharma existed in China, but it was as if it were not there at all.
When angry, Dharma Master Shen Kuang used his heavy iron beads to level opposition. In response to Bodhidharma’s question, he reddened with anger and raged like a tidal wave smashing a mountain. As he whipped out his beads, he snapped, “You are slandering the Dharma!” and cracked Bodhidharma
across the mouth, knocking loose two teeth. Bodhidharma neither moved nor spoke. He hadn’t expected such a vicious reply.
There is a legend about the teeth of holy men. You must not ask about the principle, however, because it is too inconceivable. The legend says that if a sage’s teeth fall to the ground, it won’t rain for three years. Patriarch Bodhidharma thought, “If it doesn’t rain for three years, people will starve! I have come to China to save living beings, not to kill them!” So Bodhidharma did not let his teeth fall to the ground. Instead, he swallowed
them and disappeared down the road. Although he had been beaten and reviled, Bodhidharma could not go to the government and file suit against Dharma Master Shen Kuang. Those who have left home have to be patient. How much more so must a patriarch forbear.
« Last Edit: 07 May 2011, 08:30:03 AM by djoe »

Offline K.K.

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Re: Vajra Prajña Paramita Sutra
« Reply #14 on: 07 May 2011, 08:35:12 AM »
Thanks, Suhu Indra dan Suhu Kainyn atas kepastiannya. Saya tinggal menunggu yang dari sutra.
Sama2, Suhu Kelana.


tidak ada, untuk dhamma pasangannya selalu anatta
Ada kok. ;D Tapi konteksnya dhamma sebagai bentuk pikiran. Di Okkanta Samyutta, Rupasutta, dijelaskan 6 objek indera berubah. Pada bagian bentukan pikiran disebut: "dhammā aniccā vipariṇāmino aññathābhāvino" (dhamma tidak kekal berganti dan berubah).

 

anything