"..universal definition - which is emphasised in Mahayana Buddhism (particularly the Hua Yen school) - states that all phenomena are arising together in a mutually interdependent web of cause and effect.
"Dependent origination provides that sentient beings are mere conceptual constructs designated upon bundles of causes and conditions, that is aggregates."
World-Honored One, is this mass of sentient beings, or ocean of sentient beings, increasing or decreasing? I am unable to understand this profound meaning. How should I answer if someone asks me about this?”
....“Śāriputra, the enormously wrong view refers to seeing increase or seeing decrease in the realm of sentient beings....
Śāriputra, this profound meaning is in effect the highest truth, and the highest truth is in effect the realm of sentient beings. The realm of sentient beings is in effect the Tathāgata store, and the Tathāgata store is in effect the dharma body. Śāriputra, the dharma body, as I have explained in the inconceivable Buddha Dharma, is not apart, not removed, not severed, and not different from the merit and wisdom of the Tathāgata, which are more abundant than the sands of the Ganges.
“Śāriputra, taking the ordinary lamp as an analogy, its flame and its brightness are not apart or removed from each other. As another analogy, the form and the luster of a precious jewel are not apart or removed from each other. Likewise is the dharma body, as explained by the Tathāgata in the inconceivable Buddha Dharma. It is not apart, not removed, not severed, and not different from the merit and wisdom of the Tathāgata, which are more abundant than the sands of the Ganges.
“Furthermore, Śāriputra, it is also this dharma body that, having transcended all suffering in the world and having left behind the bondage of afflictions, will reveal its purity and silence, and will abide in pure dharmas on the opposite shore, arriving on the ground that all sentient beings wish for. One who has achieved the unexcelled, ultimate insight into the realm of dharmas, free from all hindrances and obstructions, and has acquired the power of command in the midst of all dharmas, is called a Tathāgata, the Samyak-Saṁbuddha. Therefore, Śāriputra, not apart from the realm of sentient beings is the dharma body; not apart from the dharma body is the realm of sentient beings. The realm of sentient beings is in effect the dharma body; the dharma body is in effect the realm of sentient beings. Śāriputra, these two dharmas under different names have the same meaning.
Astus wrote:Buddha-lands exist because of the buddhas who created them, just as the world exist because of people's karma. Now the questions are whether buddhas live eternally or not, and sentient beings are infinite or not. But is there a definitive answer?
http://www.jenchen.org.sg/faqs.htm11. What is a Bodhisattva?
An awakened being, who has feelings, enlightens self and others, and benefits self and others. A Bodhisattva can become a Buddha through observing the six Paramitas (Giving, observing the Precepts, endurance under insults, zeal and progress, meditation on Zen & Samadhi, wisdom), but vows to remain in the realm of incarnation to save others.
Last Legend wrote:Exist and not exist at the same time that's when one has become a complete Buddha.
qweqwe wrote:Of course Buddhas live forever!
Astus wrote:Last Legend wrote:Exist and not exist at the same time that's when one has become a complete Buddha.qweqwe wrote:Of course Buddhas live forever!
There are four extreme views:
the view of "existence"
the view of "non-existence"
the view of "existence and non-existence"
the view of "neither existence nor non-existence"
However, in common language we use all four, and for the sake of simplicity we can say that the buddhas exist, the pure lands exist, just as humans, animals and others exist. But it's beneficial to understand that the teachings are not meant to be clung to like dead statements but used for the benefit of oneself and others. And when they are not conducive to peace and kindness we know we are doing something wrong.
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