Difference between revisions of "The Dharma Realm of Those Enlightened to Conditions"
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− | The holy sages enlightened to conditions | + | The {{Wiki|holy}} [[sages]] [[enlightened]] to [[conditions]] |
Doze high on mountain peaks alone. | Doze high on mountain peaks alone. | ||
− | Springtime's flowers wither in the fall | + | Springtime's [[flowers]] wither in the fall |
In a cycle of twelve interconnecting links. | In a cycle of twelve interconnecting links. | ||
− | Why am I asking you all these questions? Those Enlightened to Conditions (Pratyekabuddhas) don't like questions. They are recluses who don't like to be around other people. Today we are looking into the question of everyone being together, so you should not act like Those Enlightened to Conditions. When there is a Buddha in the world, they are called Those Enlightened to Conditions. When there is no Buddha in the world, they are called Solitarily Enlightened Ones, because they are able to become enlightened by themselves. | + | Why am I asking you all these questions? Those [[Enlightened]] to [[Conditions]] ([[Pratyekabuddhas]]) don't like questions. They are recluses who don't like to be around other [[people]]. Today we are looking into the question of everyone being together, so you should not act like Those [[Enlightened]] to [[Conditions]]. When there is a [[Buddha]] in the [[world]], they are called Those [[Enlightened]] to [[Conditions]]. When there is no [[Buddha]] in the [[world]], they are called [[Solitarily Enlightened Ones]], because they are able to become [[enlightened]] by themselves. |
− | What do they like to do? They like to sleep in solitude on the mountain peaks. The holy sages enlightened to conditions. / Doze high on mountain peaks alone. / Springtime's flowers wither in the fall. / In a cycle of twelve interconnecting links. Speaking of Those Enlightened to Conditions, we should also become enlightened to causes and conditions. They cultivate the twelve causes and conditions. We, however, are cultivated by the twelve causes and conditions. | + | What do they like to do? They like to [[sleep]] in [[solitude]] on the mountain peaks. The {{Wiki|holy}} [[sages]] [[enlightened]] to [[conditions]]. / Doze high on mountain peaks alone. / Springtime's [[flowers]] wither in the fall. / In a cycle of twelve interconnecting links. {{Wiki|Speaking}} of Those [[Enlightened]] to [[Conditions]], we should also become [[enlightened]] to [[causes and conditions]]. They cultivate the [[twelve causes]] and [[conditions]]. We, however, are cultivated by the [[twelve causes]] and [[conditions]]. |
− | The first of the twelve causes and conditions is ignorance. They contemplate ignorance. "Where does it comes from? Strange! How can there be ignorance?" Then they see that ignorance leads to activity. | + | The first of the [[twelve causes]] and [[conditions]] is [[ignorance]]. They [[contemplate]] [[ignorance]]. "Where does it comes from? Strange! How can there be [[ignorance]]?" Then they see that [[ignorance]] leads to [[activity]]. |
[[File:Hsi+Fang.jpg|thumb|250px|]] | [[File:Hsi+Fang.jpg|thumb|250px|]] | ||
− | With the manifestation of activity, consciousness appears. Consciousness involves discrimination. Activity is a conditioned dharma while ignorance is neither conditioned nor unconditioned; it is between the two. | + | With the [[manifestation]] of [[activity]], [[consciousness]] appears. [[Consciousness]] involves {{Wiki|discrimination}}. [[Activity]] is a [[conditioned dharma]] while [[ignorance]] is neither [[conditioned]] nor [[unconditioned]]; it is between the two. |
− | Why are discriminations made? Because of conditioned dharmas. The discriminating mind is a result of conditioned dharmas. With a discriminating mind, the trouble starts. Name and form are the trouble. Name" brings the trouble of name, and "form" brings the trouble of form. If I didn't talk about them, there wouldn't be any problems. Just mentioning them is asking for trouble, because you're bound to say, "How are name and form troublesome? I don't understand." Now you have the added trouble of "not understanding." Before I said anything, you didn't have that problem. Once I began talking, the problem of your not understanding arose and with it came the desire to know. | + | Why are discriminations made? Because of [[conditioned]] [[dharmas]]. The discriminating [[mind]] is a result of [[conditioned]] [[dharmas]]. With a discriminating [[mind]], the trouble starts. [[Name and form]] are the trouble. [[Name]]" brings the trouble of [[name]], and "[[form]]" brings the trouble of [[form]]. If I didn't talk about them, there wouldn't be any problems. Just mentioning them is asking for trouble, because you're [[bound]] to say, "How are [[name and form]] troublesome? I don't understand." Now you have the added trouble of "not [[understanding]]." Before I said anything, you didn't have that problem. Once I began talking, the problem of your not [[understanding]] arose and with it came the [[desire]] to know. |
− | This quest for knowledge results in the use of the six sense faculties. See? The six sense faculties come into being because of the wish to understand. Have you ever heard such an explanation? No one has explained it this way before. | + | This quest for [[knowledge]] results in the use of the [[six sense faculties]]. See? The [[six sense faculties]] come into being because of the wish to understand. Have you ever heard such an explanation? No one has explained it this way before. |
− | When you decide you want to know, the eyes, ears, nose, tongue, body, and mind appear. You think you can gain understanding through them without realizing that the more you want to understand, the more confused you become, and the more confused you are, the less you understand. | + | When you decide you want to know, the [[eyes]], [[ears]], {{Wiki|nose}}, {{Wiki|tongue}}, [[body]], and [[mind]] appear. You think you can gain [[understanding]] through them without [[realizing]] that the more you want to understand, the more confused you become, and the more confused you are, the less you understand. |
[[File:Ima-47-8.jpg|thumb|250px|]] | [[File:Ima-47-8.jpg|thumb|250px|]] | ||
− | Since you do not understand, you seek contact. You go around making contact at random: east, west, south, north, above, below; like a fly madly bouncing off the walls. Why does it bounce off the walls? Because it wants to understand. | + | Since you do not understand, you seek [[contact]]. You go around making [[contact]] at random: [[east]], [[west]], [[south]], [[north]], above, below; like a fly madly bouncing off the walls. Why does it bounce off the walls? Because it wants to understand. |
− | Contact is just bumping up against things, going everywhere bouncing off the walls. You go everywhere hoping to understand, but all that results from this desperate attempt is a lot of bruises. After the determination to understand sets in and encounters occur, there is feeling. "Ow, that hurts!" Or, "Ah, I'm so comfortable. Right now I'm not bumping into things, and I feel really good." But when you bump against something, you don't feel good at all. You feel happy if no one is telling you that you're not nice. But you get upset when you hear someone criticize you. This is where feeling lies; it cannot be found outside. | + | [[Contact]] is just bumping up against things, going everywhere bouncing off the walls. You go everywhere hoping to understand, but all that results from this desperate attempt is a lot of bruises. After the [[determination]] to understand sets in and encounters occur, there is [[feeling]]. "Ow, that hurts!" Or, "[[Ah]], I'm so comfortable. Right now I'm not bumping into things, and I [[feel]] really good." But when you bump against something, you don't [[feel]] good at all. You [[feel]] [[happy]] if no one is telling you that you're not nice. But you get upset when you hear someone criticize you. This is where [[feeling]] lies; it cannot be found outside. |
− | Once there is feeling, craving and attachment arise. You give rise to craving and attachment for pleasant situations, but you feel aversion for unpleasant environments. Happiness and unhappiness come from craving and aversion, and so every day the trouble grows. | + | Once there is [[feeling]], [[craving]] and [[attachment]] arise. You give rise to [[craving]] and [[attachment]] for [[pleasant]] situations, but you [[feel]] [[aversion]] for [[unpleasant]] environments. [[Happiness]] and [[unhappiness]] come from [[craving]] and [[aversion]], and so every day the trouble grows. |
− | The holy sages enlightened to conditions. Doze high on mountain peaks alone. Springtime's flowers wither in the fall. In a cycle of twelve interconnecting links. The myriad things grow and prosper in the springtime, so the Pratyekabuddha sages contemplate and realize that everything undergoes the natural process of birth and death. They contemplate the hundreds of flowers blossoming in the springtime, and watch the dry leaves falling in the autumn." They contemplate the twelve causes and conditions. | + | The {{Wiki|holy}} [[sages]] [[enlightened]] to [[conditions]]. Doze high on mountain peaks alone. Springtime's [[flowers]] wither in the fall. In a cycle of twelve interconnecting links. The {{Wiki|myriad}} things grow and prosper in the springtime, so the [[Pratyekabuddha]] [[sages]] [[contemplate]] and realize that everything undergoes the natural process of [[birth]] and [[death]]. They [[contemplate]] the hundreds of [[flowers]] blossoming in the springtime, and watch the dry leaves falling in the autumn." They [[contemplate]] the [[twelve causes]] and [[conditions]]. |
− | Now we come to craving. The reason people feel unsettled is because of craving. Once there is craving, there is also aversion. You grasp at those things that you crave. What is meant by grasping? It means wanting to get hold of something. Because you have craving, you then want to obtain those objects in order to fulfill your desires. Thus grasping leads to becoming. Once you have these things for your own, there is further birth, which leads to old age and death. These are the twelve causes and conditions cultivated by Those Enlightened to Conditions. | + | Now we come to [[craving]]. The [[reason]] [[people]] [[feel]] unsettled is because of [[craving]]. Once there is [[craving]], there is also [[aversion]]. You [[grasp]] at those things that you [[crave]]. What is meant by [[grasping]]? It means wanting to get hold of something. Because you have [[craving]], you then want to obtain those [[objects]] in order to fulfill your [[desires]]. Thus [[grasping]] leads to becoming. Once you have these things for your [[own]], there is further [[birth]], which leads to [[old age]] and [[death]]. These are the [[twelve causes]] and [[conditions]] cultivated by Those [[Enlightened]] to [[Conditions]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.cttbusa.org/dharmatalks/10drealms4.htm www.cttbusa.org] | [http://www.cttbusa.org/dharmatalks/10drealms4.htm www.cttbusa.org] | ||
[[Category:Ten Dharma Realms]] | [[Category:Ten Dharma Realms]] |
Latest revision as of 06:59, 27 January 2015
The holy sages enlightened to conditions
Doze high on mountain peaks alone.
Springtime's flowers wither in the fall
In a cycle of twelve interconnecting links.
Why am I asking you all these questions? Those Enlightened to Conditions (Pratyekabuddhas) don't like questions. They are recluses who don't like to be around other people. Today we are looking into the question of everyone being together, so you should not act like Those Enlightened to Conditions. When there is a Buddha in the world, they are called Those Enlightened to Conditions. When there is no Buddha in the world, they are called Solitarily Enlightened Ones, because they are able to become enlightened by themselves.
What do they like to do? They like to sleep in solitude on the mountain peaks. The holy sages enlightened to conditions. / Doze high on mountain peaks alone. / Springtime's flowers wither in the fall. / In a cycle of twelve interconnecting links. Speaking of Those Enlightened to Conditions, we should also become enlightened to causes and conditions. They cultivate the twelve causes and conditions. We, however, are cultivated by the twelve causes and conditions.
The first of the twelve causes and conditions is ignorance. They contemplate ignorance. "Where does it comes from? Strange! How can there be ignorance?" Then they see that ignorance leads to activity.
With the manifestation of activity, consciousness appears. Consciousness involves discrimination. Activity is a conditioned dharma while ignorance is neither conditioned nor unconditioned; it is between the two.
Why are discriminations made? Because of conditioned dharmas. The discriminating mind is a result of conditioned dharmas. With a discriminating mind, the trouble starts. Name and form are the trouble. Name" brings the trouble of name, and "form" brings the trouble of form. If I didn't talk about them, there wouldn't be any problems. Just mentioning them is asking for trouble, because you're bound to say, "How are name and form troublesome? I don't understand." Now you have the added trouble of "not understanding." Before I said anything, you didn't have that problem. Once I began talking, the problem of your not understanding arose and with it came the desire to know.
This quest for knowledge results in the use of the six sense faculties. See? The six sense faculties come into being because of the wish to understand. Have you ever heard such an explanation? No one has explained it this way before.
When you decide you want to know, the eyes, ears, nose, tongue, body, and mind appear. You think you can gain understanding through them without realizing that the more you want to understand, the more confused you become, and the more confused you are, the less you understand.
Since you do not understand, you seek contact. You go around making contact at random: east, west, south, north, above, below; like a fly madly bouncing off the walls. Why does it bounce off the walls? Because it wants to understand.
Contact is just bumping up against things, going everywhere bouncing off the walls. You go everywhere hoping to understand, but all that results from this desperate attempt is a lot of bruises. After the determination to understand sets in and encounters occur, there is feeling. "Ow, that hurts!" Or, "Ah, I'm so comfortable. Right now I'm not bumping into things, and I feel really good." But when you bump against something, you don't feel good at all. You feel happy if no one is telling you that you're not nice. But you get upset when you hear someone criticize you. This is where feeling lies; it cannot be found outside.
Once there is feeling, craving and attachment arise. You give rise to craving and attachment for pleasant situations, but you feel aversion for unpleasant environments. Happiness and unhappiness come from craving and aversion, and so every day the trouble grows.
The holy sages enlightened to conditions. Doze high on mountain peaks alone. Springtime's flowers wither in the fall. In a cycle of twelve interconnecting links. The myriad things grow and prosper in the springtime, so the Pratyekabuddha sages contemplate and realize that everything undergoes the natural process of birth and death. They contemplate the hundreds of flowers blossoming in the springtime, and watch the dry leaves falling in the autumn." They contemplate the twelve causes and conditions.
Now we come to craving. The reason people feel unsettled is because of craving. Once there is craving, there is also aversion. You grasp at those things that you crave. What is meant by grasping? It means wanting to get hold of something. Because you have craving, you then want to obtain those objects in order to fulfill your desires. Thus grasping leads to becoming. Once you have these things for your own, there is further birth, which leads to old age and death. These are the twelve causes and conditions cultivated by Those Enlightened to Conditions.