A Treasury of Mahayana Sutras: Selections from the by Garma C.C. Chang

By Garma C.C. Chang

The Maharatnakuta Sutra is likely one of the 5 significant sutra teams within the Mahayana canon. Of the 2 nice faculties of Buddhism, Mahayana has the best variety of adherents all over the world -- it prevails one of the chinese language, jap, Koreans, Tibetans, and Vietnamese -- and comprises inside of it a couple of events, significantly Zen, that have been of growing to be curiosity within the West in contemporary many years.

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Extends the Buddha's lineage. And is reborn in the vastncss o f the Three Jewels? Please explain the reason for you 矿&milc. Th e lights o f the Tathagaca's smile M ove differently According to which vchictc they conccm. If they vanish into the knee or shoulder. T h ey conccm S riv ik as or Pratyekabuddhas. Just now you emitted immeasurable lights. All o f which entered the top o f the Tathagata's head. ” Th e Buddha told Ananda, “ This good man will bccomc a Buddha, callcd Tathagata K ing o f Miraculous Feats, chc W orthy One.

A t once, the archer, w h o is swift-footed, dashes tow ard his son and catches the arrow before it does any harm . A Bodhisattva is like this: in o rd er to train and subdue Sravakas and Pratyekabud­ dhas, he attains nirvana; however, he emerges from it and docs not fall into the stages o f Sravakas and Pratyekabuddhas. ” M anjusri answ ered, “If Bodhisattvas dwell in all stages and yet dwell n o ­ w here, th ey can attain this stage. “If they can discourse on all the stages b u t do n o t abide in the low er stages, they can attain this Buddha-stage.

W hy? Because in the state [of no discriminative thought], even the m ind is inapprehensible, let alone the mental functions. This state, in w hich the m ind is inapprehensible, is called incon­ ceivable. It cannot be grasped or realized; it is neither pure n o r impure. W h y so? ” Flawless P u r ity 39 T he B uddha told Garigottara, “W hen I speak o f a ‘self,’ for example, al­ th ough I express the concept by a w ord, actually the nature o f a ‘self’ is inap­ prehensible. I speak o f form, but in reality the nature1 o f form is also inappre­ hensible, and so it is w ith the other [dharmas], up to nirvana.

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