The Wisdom of Buddhism

Christmas Humphreys

• Publisher: Routledge
• Year: 2013
• eBook ISBN: 9781136773280
• Edition: 1
• Topic: Social Sciences
• Subtopic: Ethnic Studies
• Index: Social Sciences

A balanced selection from Buddhist writings, including scriptures used by the Zen School, with chapters on the Buddha, Tibetan Buddhism, Concentration and Meditation, the Buddhist Order, and Nirvana. With sources, glossary and index.

CHAPTER ONE

THE BUDDHA

1	THE UNBORN
2	THE COSMIC BUDDHA
3	HIS THREE BODIES
4–6	THE TRUTH-FINDER AS A WAY-SHOWER
7	THE BUDDHA'S PITY
8–10	THE BUDDHA WITHIN

AS already indicated, the Buddha may be considered as appearing in the Buddhist fields at three levels; as a Cosmic Principle, as the Buddhic Principle within each mind, and as the human being who in the sixth century B.C. achieved the office of Buddhahood for this present era. Nos. 1 and 2 describe the first aspect. No. 3 gives one version of many of the doctrine of Three Bodies, whereby the Buddha is at the same time the Dharmakaya, or body of Truth, the Sambhogakaya or body of Enjoyment, which is, as it were, half way down the ladder of pure Spirit into matter, and a Nirmanakaya, the ‘phantom’ body in which he works on earth for mankind. Nos. 4-6 describe the Buddha as the shower of the Way to Nirvana; No. 7 is a lovely poem on his compassion, and Nos. 8-10 speak of the Buddha within.

1 THE UNBORN

There is, O Bhikkhus, an Unborn, a Not-become, a Not-made, a Not-compounded. If there were not, O Bhikkhus, this Unborn, Not-become, Not-made, Not-compounded, there could not be any escape from what is born, become, made and compounded.

But since, O Bhikkhus, there is this Unborn, therefore is there made known an escape from what is born, become, made and compounded.

2 THE COSMIC BUDDHA

The Cosmic Body of the Buddha is real; his Human Bodies are phenomenal, and shaped as they are needed in each case. How to understand this? To one who sees things as they really are, all illusions which he had formerly acquired vanish forever; in that moment his earthly career ends. Beyond the Three Worlds he lives in solitary bliss; in union with Cosmic Order he haunts the shapeless. This very shapelessness enables him to assume any shape; his very separation from the world places him in the very midst of it. Though he is able to assume any shape, the actual shape is determined by our expectations. The Buddha cannot shape his Human Bodies; as a shadow answers a form, so he appears. His stature may be minute or enormous; his life may be long or short—these are reflections of the Buddha, produced by the expectations of various Beings; his Real Body is not among them.

3 HIS THREE BODIES

Within our Essence of Mind these Three Bodies of the Buddha are to be found, and they are common to everybody. Because the mind (of an ordinary man) labours under delusions, he knows not his own inner nature; and the result is that he ignores the Three Bodies within himself (erroneously believing) that they are to be sought from without.

Now what is the Pure Dharmakaya?

Our Essence of Mind is intrinsically pure; all things are only its manifestations, and good deeds and evil deeds are only the result of good thoughts and evil thoughts respectively. Thus, within the Essence of Mind all things (are intrinsically pure) like the azure of the sky and the radiance of the sun and the moon which, when obscured by passing clouds, may appear as if their brightness had been dimmed; but as soon as the clouds are blown away, brightness reappears and all objects are fully illuminated. Learned Audiencer our evil habits may be likened unto the clouds; while sagacity and wisdom are the sun and the moon respectively. When we attach ourselves to outer objects, our Essence of Mind is clouded by wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light. But should we be fortunate enough to find learned and pious teachers to make known to us the orthodox Dharma, then we may with our own efforts do away with ignorance and delusion, so that we are enlightened both within and without, and the (true nature) of all things manifests itself within our Essence of Mind.

What is the Perfect Sambhogakaya? Let us take the illustration of a lamp. Even as the light of a lamp can break up darkness which has been there for a thousand years, so a spark of Wisdom can do away with ignorance which has lasted for ages. Good and evil are opposite to each other, but their quintessence cannot be dualistic. This non-dualistic nature is called the true nature, which can neither be contaminated by evil nor affected by good. To realise our own Essence of Mind from morhent to moment without intermission until we attain Supreme Enlightenment, so that we are perpetually in a state of Right Mindfulness, is the Sambhogakaya.

Now what is the myriad Nirmanakaya? When we subject ourselves to the least discrimination or particularisation, transformation takes place; otherwise all things remain as void as space, as they inherently are. By dwelling our mind on evil things hell arises; by dwelling our mind on good acts heaven appears. Numerous indeed are the transformations of the Essence of Mind. People under delusion awake not and understand not; always they bend their minds on evil, and as a rule practise evil. But should they turn their minds from evil to righteousness, even for a moment, Prajna would instantly arise. This is what is called the Nirmanakaya of the Buddha of the Essence of Mind.

4 THE TRUTH-FINDER AS A WAY-SHOWER

A Truth-finder, monks, one perfected, fully awakened, causes a Way to arise which had not arisen before; he brings about a Way not brought about before; he proclaims a Way not proclaimed before. He is a knower of the Way, understander of the Way, skilled in the Way. And now his disciples, monks, are wayfarers who follow after him. This is the distinction, the specific feature which distinguishes a Truth-finder, a perfected one, a fully awakened one, from a monk who is freed by wisdom.

5

The world, brethren, hath been fully understood by the Tathagata: from the world the Tathagata is set free.

The arising of the world, brethren, hath been fully understood by the Tathagata: the arising of the world hath been put away by the Tathagata.

The ceasing of the world, brethren, hath been fully understood by the Tathagata: the ceasing of the world hath been realised by the Tathagata.

The Way going to the ceasing of the world hath been fully understood by the Tathagata: the way leading to the ceasing of the world hath been practised (traversed) by the Tathagata.

As a Tathagata speaks, so he does: as he does, so he speaks. Thus, since he does as he says, and says as he does, therefore is he called Tathagata.

6

A Truth-finder does not say anything that he knows to be not a fact, untrue, not connected with the goal, and which is also displeasing and disagreeable to others; he does not say anything that he knows to be a fact, true, but not connected with the goal and also displeasing and disagreeable to others. But if a Truth-finder knows something to be a fact, true, connected with the goal, although it is displeasing and disagreeable to others, then he knows the right time when it may be stated. A Truth-finder does not say anything that is not a fact, untrue, not connected with the goal even if it is pleasing and agreeable to others; and he does not say anything that is a fact, true, but not connected with the goal and which is pleasing and agreeable to others. But if a Truth-finder knows something to be a fact, true, connected with the goal and which is pleasing and agreeable to others, then the Truth-finder knows the right time when it may be stated. What is the reason? A Truth-finder has compassion for all beings.

7 THE BUDDHA'S PITY

My children,

The Enlightened One, because he saw Mankind drowning in the Great Sea of Birth, Death and Sorrow, and longed to save them,

For this he was moved to pity.

Because he saw the men of the world straying in false paths, and none to guide them,

For this he was moved to pity.

Because he saw that they lay wallowing in the mire of the Five Lusts, in dissolute abandonment,

For this he was moved to pity.

Because he saw them still fettered to their wealth, their wives and their children, knowing not how to cast them aside,

For this he was moved to pity.

Because he saw them doing evil with hand, heart and tongue, and many times receiving the bitter fruits of sin, yet ever yielding to their desires,

For this he was moved to pity.

Because he saw that they slaked the thirst of the Five Lusts as it were with brackish water,

For this he was moved to pity.

Because he saw that though they longed for happiness, they made for themselves no karma of happiness; and though they hated pain, yet willingly made for themselves a karma of pain: and though they coveted the joys of Heaven, would not follow his commandments on earth,

For this he was moved to pity.

Because he saw them afraid of birth, old-age and death, yet still pursuing the works that lead to birth, old-age and death,

For this he was moved to pity.

Because he saw them consumed by the fires of pain and sorrow, yet knowing not where to seek the still waters of Samadhi,

For this he was moved to pity.

Because he saw them living in an evil time, subjected to tyrannous kings and suffering many ills, yet heedlessly following after pleasure,

For this he was moved to pity.

Because he saw them living in a time of wars, killing and wounding one another: and knew that for the riotous hatred that had flourished in their hearts they were doomed to pay an endless retribution,

For this he was moved to pity.

Because many born at the time of his incarnation had heard him preach the Holy Law, ye...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Dedication
• Preface
• Introduction
• Acknowledgements
• Table of Contents
• Chapter One The Buddha
• Chapter Two The Old Wisdom Schools
• Chapter Three Two Further Sutras of the Old Wisdom Schools
• Chapter Four The New Wisdom Schools: India
• Chapter Five The New Wisdom Schools: China And Japan
• Chapter Six The Buddhism Of Tibet
• Chapter Seven Concentration And Meditation
• Chapter Eight The Buddhist Order
• Chapter Nine Nirvana
• Sources
• Abbreviations Used In List Of Sources
• Glossary
• Index