Devil (Brahma ma^ra, Ba ma^ra, Tibetan bdud)
Refers to evil ghosts and gods that take away people's lives and hinder good things. The full name is Mara, also known as the devil. Free translation: killer, life-stealer, life-stealer, obstacle. In addition, if both Brahma and Han are present, it is called a ‘demon barrier’. According to the 20th volume of "Chang'Agāma" "The Wrathful Heavenly Product", the 3rd volume of "Past and Present Cause and Effect Sutra", the 4th volume of "Yogi Earth Treatise", etc., the demon king lives in the sixth heaven of other transformations in the Desire Realm. at. In addition, according to the "Chang Agama Sutra" Volume 2 "Wandering Sutra", "Zengyi Agama Sutra" Volume 27, and "Buddha's Collection of Sutras" Volume 25, the devil's name is Bo Xun, and he has color power and sound. There are five powers, namely power, fragrance power, taste power, and smoothness power, as well as witches and demons, etc., which often disturb the Buddha and his disciples and hinder good deeds.
The word "devil" here was often translated as "mo" in ancient translations of scriptures. However, during the reign of Emperor Wu of Liang Dynasty in the Southern Dynasty, he thought it could annoy people, so he changed the word "devil" to "devil". According to the Sanskrit word mara, it is a noun derived from the root mr! which means "death", which means "killer". It seems to be based on the thoughts of Yama. According to the "Rig Veda", Yama is the god of death, living in the farthest part of the heaven, and often uses "death" (mr! tyu, a noun from mr!) as his messenger to take away people's lives. It can be seen that its meaning is similar to that of "devil" which has the meaning of "killer". However, with the rise of the theory of six heavens in the Desire Realm, it is believed that Yama lives in the third heaven. Buddhism also regards Shiva (S/iva) as the demon god and places him in the sixth heaven of other transformations. He is called the demon who destroys the dharma. , that is, the emperor's demon.
In addition, there are also those who explain the meaning of "demon" from the perspective of internal insight. From this, there are theories of the four demons such as the affliction demon and the five yin demons. Volume 197 of the "Daviposha Lun" (Taisho 27·984c) says: "Because all kinds of troubles harm good dharma, they are called demons." ’ Volume 5 of “The Theory of Great Wisdom” (Taisho 25·99c): “Those who take away wisdom and life, corrupt the Dharma, and have good merits and virtues, that’s why they are called demons. ’ The word ‘devil’ here mainly uses ‘destruction’ as its semantic meaning. Also, Volume 68 of "The Theory of Great Wisdom" says that there are four kinds of demons at night: the demons of trouble, the five demons, the demons of death, and the demons of the Son of Heaven. They are also called "demons". Qin said that those who can take lives, the death demons can actually take lives, and The rest can also be the cause and condition of taking away life, and can also take away the life of wisdom, hence the name "murderer" and so on. Volume 29 of "Yogi Earth Treatise" explains that the five yin demons are the support of death. The demons of troubles lead to death due to the coming life. The demons of death are the nature of death. The demons of the Son of Heaven hinder the desire to surpass the dead, so ** *Named demon. Here, "death" is generally used as the semantic meaning of "demon", which is based on the thoughts of Yama. In fact, among them, only the death demon is equivalent to Yama. The devil of the emperor refers to Shiva who destroys the dharma. The afflictions and the two demons of the five yin It is the one who came from the meaning of the Son of Heaven and the Demon.
In addition, Volume 42 of the old translation of the Avatamsaka Sutra states that there are ten kinds of demons. Those who are greedy for the five yin are called five yin demons, and those who are obsessed with the five yin are called troubled demons. Being a demon of the mind, those who are far away from rebirth are called demons of death, those who are conceited and carefree are called demons of heaven, those who have no regrets are called demons who have lost their roots of good, which means they are called samadhi demons, and those who have minds born there are called demons of good knowledge and cannot be born. The great vows are called the demons who do not know the true Dharma of Bodhi. The sixth volume of "Mahayana Dharma Garden Yilin Chapter" is also summarized as the two demons of segmentation and change. The 'obscurations of afflictions' that hinder the three vehicles are called segmented demons, and the 'obstacles of awareness' that hinder the Bodhisattva are called the demons of change. The two demons of segmentation and change each have four demons such as troubles, so they are combined into eight demons. All of this is based on a broad interpretation of the meaning of "demon".
In addition, Volume 5 of the Lotus Sutra, "An Le Pin", removes the heavenly demons from the four demons including the demons of affliction, and exposes the five yin demons, the demons of affliction and the demon of death. "The Sutra of Cursing" further lists the five demons of heaven, sin, conduct, anger, and death, which are derived from the addition of the demon of sin in addition to the above four demons. The "Nirvana Sutra" adds the four inversions of impermanence and selflessness to the four demons to form the eight demons. Others, such as Volume 8 (Part 2) of Mahasamatha Vipassana, extensively differentiated the demons arising from meditation practice; the Mahayana Awakening of Faith also talked about things that are troubled by demons and evil spirits.
In addition, according to Volume 6 of "Pu Yao Sutra" "Products for Subduing Demons", when the Buddha attained enlightenment, the Demon King Bo Xun sent four women: Yu Fei, Yue Bi, Kuai Guan, and Jian Song. to disturb. At the time of Kassapa Buddha, the headed master Demon King appeared. Volumes 39 and 45 of the "Za Agama Sutra" have mentioned the Buddha's subjugation of demons. Volume 30 of the "Zhong Agama Sutra" also talks about the deeds of the Buddhist disciple Maud Lian in defeating demons. In order to prevent the invasion of various demons in Tantric Buddhism, we often practice methods such as forming boundaries during Dharma practice to take precautions.
◎Appendix 1:
The sixth chapter of "Mahayana Dharma Garden Yilin Chapter" (Taisho 45·348b): 'Brahma Cloud Mara, this cloud disturbs, hinders, destroys, disturbs the body and mind, obstructs good dharma, and destroys successful things, so it is called Mara. ’ Volume 52 of "Daviposha Lun" says (Taisho 27.272b): "Why is it called a demon?" Answer: It is because of cutting off one’s wisdom life, or because one often lets loose and harms oneself. 'The Theory of Great Wisdom' Volume Five Cloud (Taisho 25·99c):
'Taking away wisdom and life, destroying the Dharma, merits, and good books of the Way, that's why it's called a demon. People from other sects say that this is the name. Desire Lord, also known as Huajian, also known as Wujian. Breaking all kinds of good deeds is called Mara in Buddhism; this kind of karma is called demon deeds. '
Volume 29 of "Yogashi Earth Treatise" (Taisho 30·448a):
'You may see people at home and monks having fun, or you may see evil friends** When * lives mixed with each other, joy will arise, and the mind will be filled with joy. You should know that everything is a demonic thing. In the Buddha, Dharma, and Sangha, where suffering is gathered and the path is destroyed, in this world and other lives, if you have doubts, you should know that everything is a demonic thing. (Omitted in the middle) If you respect and praise people for profit, and your heart is filled with pleasure, (Original in the middle) You should know that everything is evil.
'
Volume 5 of "The Theory of Great Wisdom" says (Taisho 25·99b): "After removing the reality of all dharmas, all remaining dharmas are called demons, such as troubles, knots, desires, Being entangled, entering the underworld, being a demon king, demon people, and demon people are all called demons. ’ The fifty-sixth chapter of the same book (Taisho 25·458c): ‘The devil takes on the shape of a dragon and takes on all kinds of strange and terrifying images, which come at night to terrorize those who walk by them; or they may manifest the five wonderful desires and disrupt the Bodhisattvas. ’
The classification of demons is:
(1) Internal demons and external demons. Internal demons create obstacles from oneself, while external demons are obstacles that come from others. Volume 3 of "Ding Shan Yi Chuan Tong Ji" states that among the four demons, the heavenly demons are the external demons, and the other three demons are the internal demons. Others are divided into two bodies due to segmentation and changes, or they are divided from two obstacles of afflictions and knowledge.
(2) The five yin demons, the troubled demons, and the death demons. Volume 5 of the Lotus Sutra, "Anlepin", says (Taisho 9.39a) 'I saw the army of sages and the five yin demons, and the troubled demons. , fight against the dead demons, and have great achievements in destroying the three poisons, leaving the three realms, and breaking the devil's net. ’ These three demons are those who exclude the heavenly demons from the four demons.
(3) The four demons of affliction, five yin demons, death demons, and heavenly demons are from Volume 2 of the Northern Edition of the Nirvana Sutra, Volume 29 of the Yogi Earth Treatise, etc. Furthermore, the so-called body demons, desire-dust demons, death demons, and heavenly demons mentioned in the "Super Sun Bright Samadhi Sutra" are also the same as the above-mentioned four demons. "Mahayana Dharma Garden Yilin Chapter" Volume 6 Interpretation says (Taisho 45·348b): "Many disturbances are called troubles; accumulation of color and so on is called aggregates; about to be exhausted, right to be exhausted, and exhausted are called death; God uses light and cleansing Free and famous. These four are demons. ’
(4) The five demons of heaven, sin, action, anger, and death come from the Sutra of Cursing. To the four demons mentioned above, the demon of sin is added.
(5) The "Nirvana Sutra" states that the four demons plus the four inversions of impermanence and selflessness become the eight demons; it also says that the two bodies of segmentation and transformation each have four demons, so they become the eight demons.
(6) Volume 6 of the "Mahayana Dharma Garden Yilin Chapter" lists the ten demons of desire, sorrow, hunger, thirst, love, sleep, fear, doubt, poison, fame and fortune, and arrogance, and explains the clouds (Taisho 45·348b):
'To be happy with one's name is called desire, to be sad is called sorrow, to beg for food and drink is called hunger and thirst, to indulge in desire is called love, to make one's mind ignorant is called sleep, and to be afraid is called cowardice. Fear, hesitation and doubt in both ends of the name, name poison that harms the body and mind, shameful greed for money and reputation, self-proclaimed arrogance and arrogance. Desire and waiting are demons, and they also hold on to the release of karma. '
Volume 20 of "The Avatamsaka Sutra" also lists the ten demons such as aggregates, afflictions, karma, mind, death, heaven, good roots, samadhi, good friends, and Bodhi Dharma wisdom, and explains them. It says: Greed for the five aggregates is the demon of aggregates; attachment to the realm of the five worlds and all the troubles that arise is the demon of troubles; all evil deeds are the demon of karma; arrogance is the demon of the heart; death is the demon of death; he turns the great demon king into the demon of heaven; attachment is the demon of all things. Those who cultivate good roots become a demon of good roots; those who cling to the attained meditation and do not seek advancement become a demon of samadhi; those who are stingy with the Dharma and do not enlighten others become a demon of good knowledge; those who cling to Bodhi wisdom become a demon of Bodhi Dharma wisdom.
◎Appendix 2: Volume 58 of "The Avatamsaka Sutra of Dafang Guangfo" "Leaving the World" (Excerpt)
Buddha Son! Bodhisattva Mahasattva has ten kinds of demons. What is ten? The so-called: the khanda demon is caused by all kinds of grasping; the trouble demon is caused by constant impurities; the karma demon is caused by obstacles; the heart demon is caused by arrogance; the death demon is caused by abandoning the place of life; the heavenly demon is caused by self-indulgence; the good-rooted demon is caused by constant The demon of Samadhi is due to lingering in the taste; the demon of good knowledge is due to the aroused mind; the demon of Bodhi Dharma is unwilling to let go, so these are ten. Bodhisattva and Mahasattva should take advantage of it and quickly seek to stay away.
Buddha! Bodhisattva Mahasattva has ten kinds of demonic karma. What is ten? It is said that: Forgetting bodhicitta and cultivating good roots is a demonic karma; being disgusted with giving, keeping the precepts with an angry mind, abandoning evil people, staying away from lazy people, being scornful and disorderly, ridiculing and hating wisdom, are demonic karma; being stingy in the deep Dharma mind, there are Those who are capable of being transformed do not preach. If they gain money, respect and make offerings, even if they do not use weapons and force them to preach, this is a demonic karma. If they are not willing to listen to the paramitas, and if they hear the preaching but do not practice it, even if they practice it, they will be lazy for many lives and become lazy. Therefore, having a narrow and bad will and not seeking the Supreme Bodhi Dharma is a demonic karma; having knowledge of distant good and near knowledge of evil, happy to pursue the two vehicles but not happy to be reborn, and aspiring to Nirvana, separation from desire and tranquility, is a karma of demonic karma. To look at a Bodhisattva’s anger, look at it with evil eyes, accuse him of wrongdoing, accuse him of evil deeds, and cut off all his financial benefits and offerings is a demonic karma; to slander the true Dharma and not be willing to listen to it, and if he hears it, he will be destroyed. When you see people preaching the Dharma, you don't have respect. If you say that you are right and others are wrong, this is a demonic deed. You should be happy to study the world and explain the two vehicles skillfully, to cover up the profound Dharma, or to teach others who are not theirs with wonderful meanings, and stay away. Bodhi living in the wrong path is a demonic karma; those who have achieved liberation and have settled in peace are always happy to get close to and make offerings to them; those who have not been liberated and have not yet settled in peace are not willing to get close and do not teach them, this is a demonic karma; increasing self-conceit is useless. Respectfully, if you cause harm to all sentient beings and do not seek the true wisdom of the Dharma, your evil heart will be hard to be enlightened. This is demonic karma, and it counts as ten. Bodhisattvas and Mahasattvas should stay away quickly and diligently pursue Buddhahood.
Buddha! Bodhisattva Mahasattva has ten kinds of renunciation of demonic karma. What is ten? It is said: A good teacher respects and makes offerings to the Buddha, and renounces demonic karma; he does not respect himself, does not praise himself, and renounces demonic karma; he deeply believes in and understands the Buddha's Dharma and does not slander, and renounces demonic karma; he never forgets all wisdom and mind, and renounces demonic karma. ; Practice diligently in wonderful conduct, never give up, and give up demonic karma; always seek the hidden Dharma of all Bodhisattvas, and renounce demonic karma; constantly recite the Dharma, with a heart that is not tired, and renounce demonic karma; take refuge in all the Buddhas in the ten directions, and have the thought of salvation. , give up demonic karma; trust, accept and remember all Buddhas, receive divine blessings, and abandon demonic karma; have the same good roots as all Bodhisattvas, are equal, and abandon demonic karma, this is ten. If Bodhisattvas abide in this Dharma, they can escape from all demonic paths.
[Reference materials] "Zengyi Agama Sutra" Volume 26; "Super Sun Bright Samadhi Sutra" Volume 1; "Dapin Prajna Sutra" Volume 13 "Demon Matters"; "Big Buddha" The Surangama Sutra, Volume 6; The Great Wisdom Sutra, Volumes 56 and 58; The Great Vipassana Sutra, Volume 52; E. Windisch, Mara und Buddha.
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Buddha is the abbreviation of the word Buddha in Sanskrit (Buddha, Tibetan San%srgyas). Buddha means "enlightened person" , "the awakened one". In ancient times, it was also written as "Buddha" or "Butu".
In order to distinguish him from Pratyekabuddha (Pratyekabuddha) of the Shravakayana, the Buddha is called Anuttarasamyak-sambuddha. Anuttar Samyak Samfo Buddha means "the Supreme Enlightenment", "the one who is consciously aware of him, and who has perfected his enlightenment". Why is the Buddha described in this way? That's because the Buddha and the Arhats of the Sravakas are different from the Paccekabuddhas. While they are enlightened themselves, they are also engaged in rescuing and enlightening others. This kind of enlightenment is completely perfect, so the above words are used to describe the Buddha.
When most Westerners mention Buddha (Buddha), they mostly refer to the historical Buddha. This is because they follow the practices of Theravada Buddhism. In Theravada Buddhism, Buddha is generally worshiped only as a Buddha treasure.
In fact, in the primitive Buddhist era, not only the Buddha was regarded as the Buddha. In the past life, the Buddha has appeared and taught the Dharma just like the Buddha, and guided and saved all living beings. Generally speaking, there were six Buddhas who appeared before Sakyamuni, and together with Sakyamuni, they are the past seven Buddhas (the past seven Buddhas are Vipashin Buddha, Shisa Buddha, Visabhu Buddha, Jusun Buddha, Kunagamuni Buddha, Kassapa Buddha and Sakyamuni Buddha. The seven Buddhas mentioned by the Buddha are recorded in the "Chang Agama" (the 14th Pali Sutra). After the Buddha, Maitreya will appear, the so-called future Buddha. These insights had already arisen in primitive Buddhist times.
Concerning the future Maitreya (Maitreya, Metteyya), the "Practice Sutra of the Holy King of the Wheel" of "Chang Agama" (the 26th Sutra of Pali "Changsha"), "Chang Agama" It has been mentioned in the "Sutra of the Holy King of Wheels". The Buddha discovered the truth (Dharma) of life in the world and told this truth to the world. This kind of person with complete personality is not just the Buddha. There are many people in the past and in the future. The reason why many such Buddhas are mentioned in the scriptures is to prove the truth and eternity of the Dharma!
The Sanskrit "Maha^vastu" (Maha^vastu) is a Buddhist scripture that belongs to the public department and speaks of the world. In this book, two statements about the past Buddha are recorded. According to the first theory, in the Bodhisattva era before the Buddha became a Buddha in his past life, the Buddhas he met, worshiped, and received teachings included three billion Sakyamuni Buddhas, eight hundred million lamp-burning Buddhas, and five hundred lotus Buddhas. Flower Buddha, 300 million Fusha Buddha, 18,000 Maharaja Buddhas, 500 Lotus Flower Buddhas, 90,000 Kassapa Buddhas, 15,000 Heat Buddhas, 2,000 Kochen Buddhas, and a Universal Protector Buddha, There are one thousand Purple Banner Buddhas, eighty-four thousand Imperial Banner Buddhas, fifteen thousand Sun Buddhas, six thousand three hundred turning Buddhas, sixty-four Right Thought Buddhas, one Good Illuminating Buddha, one Invincible Banner Buddha, etc. According to the second theory, if the Buddha with the same name is deleted, there will be one hundred and fourteen Buddhas from the Emperor's Pillar Buddha to the Randen Buddha, and there will be fifteen Buddhas from the Randen Buddha to Kassapa Buddha.
The past Buddhas mentioned in the above-mentioned Sanskrit "Great Events" are similar to the past Buddhas mentioned in the Chinese translation of "Buddha's Acts". According to the "Buddha's Acts Collection Sutra", the ones equivalent to the first theory are: three billion Sakyamuni Buddhas, eight hundred million lamp-burning Buddhas, three hundred million Fusha Buddhas, ninety-thousand Kassapa Buddhas, sixty-thousand lamp-lighting Buddhas, and eighty-eight thousand Buddhas. One Thousand Bala King Buddha, Ten Thousand Buddhas Who Can Awaken to the Other Shore, Fifteen Thousand Days Buddha, Two Thousand Khenru Buddhas, Six Thousand Dragon Buddhas, One Thousand Purple Pillar Buddhas, Five Hundred Buddhas on Lotuses, Sixty-four Snail Bun Buddhas, one There are Zhenggong Buddha, 8400 billion Pratyekabuddhas, a Good Thinking Buddha, and a Regret Banner Buddha. The equivalent of the second theory is: the Imperial Banner Buddha can become a Light Buddha (Lamp Buddha) and one hundred Buddhas. , and the fifteen Buddhas from Lantern Buddha to Kassapa Buddha. The order of the fifteen Buddhas mentioned at the end of the Sanskrit "Great Events" and "The Collection of Buddha's Acts" is somewhat different between the two. According to the "Major Events", the fifteen Buddhas are the following Buddhas: Burning Lamp, World Incomparable, Lotus Flower, Most High Line, Virtue Name, Sakyamuni, Seeing All Benefits, Disha, Fusha, Vipa Shi, Shi Qi , Vaishva, Jusun, Kunagamuni, Kasyapa. The last six Buddhas belong to the past seven Buddhas. These fifteen Buddhas are similar to the fourteen Buddhas recorded in the Great Compassion Sutra. These fourteen Buddhas are the other fourteen Buddhas among the fifteen Buddhas mentioned above who do not see all the powerful Buddhas.
Author: Shi Dezhao 2006-1-2 00:08 Reply to this statement
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5 Reply: What is the difference between Tao and Buddha?
According to the "Musaravastivada Vinaya Medicine", during the Bodhisattva's practice era, during the first Asamkhya Kalpa, the Buddha made offerings to the Buddha from Sakyamuni Buddha to the Protector of the World. Seventy-five thousand Buddhas; in the second asamkhya kalpa from Randen Buddha to Shakyapa Buddha, 76,000 buddhas were worshiped; in the third asamkhya kalpa from Annan Buddha to Kassapa Buddha During this time, offerings were made to 77,000 Buddhas. This matter is also mentioned in the Mahavipashastra and Kusashastra. After these three tribulations, there will be the final hundred tribulations. During a hundred great kalpas, he made close offerings to six Buddhas, from Vipassi Buddha to Kassapa Buddha.
Also such as "Pu Yao Sutra", "Fang Guangda Zhuang Yan Sutra", "Buddha Tibetan Sutra", etc. also mentioned various past Buddhas. In the "Three Thousand Buddhas' Names Sutra", it is mentioned that in the three kalpas of "past star kalpa", "present virtuous kalpa" and "future solemn kalpa", thousands of Buddhas will appear in the world. Therefore, three thousand Buddha names were listed in these three kalpas.
When primitive Buddhism entered the sects of Buddhism, many sects claimed that many Buddhas would appear and preach in the past, present, and future generations. In addition to the Saha world, Buddha appeared in various worlds in the ten directions (four directions, four dimensions, up and down) at the same time.
Buddhism holds that there is only one Buddha in a world, and two Buddhas cannot appear at the same time. But if they are not in the same world, there may be many Buddhas appearing at the same time. The "Now Dover Theory" of the Popular Department is based on the majority of worlds in the ten directions. Mahayana Buddhism is also a further development of the popular teachings, and advocates the appearance of countless Buddhas in the three worlds and ten directions.
No matter which Buddha is there, he has to go through a long period of three asamkhyas and a hundred great kalpas or four asamkhyas and a hundred great kalpas to practice as a Bodhisattva and gather various paramitas and cultivate good roots and merits. As a result, one can achieve complete enlightenment and become a Buddha.
Now let’s talk about the “Buddha Body”. Regarding the Buddha's body, there are three theories: the two-body theory, the three-body theory, and the four-body theory. The theory of two bodies refers to the two types of dharma body and birth body. Dharmakaya refers to the essence of Buddha - Dharma. When the Dharma is embodied, it becomes the ideal Buddha body. The birth body is the body born from the parents, which refers to the Buddha Sakyamuni who was born in the city of Kapila in the kingdom of Sakyamuni.
There are many kinds of three-body theory. The general theory is: (1) The three-body theory of dharma body, sambhogakaya and response body. (2) The three-body theory of the self-nature body, the subject body, and the transformation body. The theory of four bodies divides the first theory of three bodies into the corresponding body and the incarnation body, and becomes the four bodies of Dharma body, Sambhogakaya, corresponding body and incarnation body. Another theory is to divide the "receiving body" in the second theory into the self-receiving body and the other-receiving body, and become the self-nature body, the self-receiving body, the other-receiving body, and the transformation body. Based on the theory of the three bodies, here is a brief explanation: (1) Dharmakaya (dharma-ka^ya): The truth Buddha formed by personifying the truth spoken by the Buddha is the Dharmakaya. Initially, primitive Buddhism and Buddhist sects advocated a "five-point Dharmakaya", including five teachings: precepts, concentration, wisdom, liberation, and liberation knowledge. Dharmakaya in this context refers to "the accumulation of dharma." The "body" (ka^ya) in it means "collection", which has a different meaning from the "body" of "body". For example, in the "Buddha's Legacy Sutra", the Buddha said: "From now on, my disciples will continue to practice this. Then the Tathagata's dharma body will always exist and will not be destroyed."
In the era of Mahayana Buddhism, it will be The Dharma (truth) that pervades the universe is personified, and the ideal Buddha body as the embodiment of truth is called Dharmakaya. This is not a Buddha who achieved fruition through practice, but a Buddha who originally existed in nature. But this Dharmakaya is not just about principles, it is also rational and non-dual. In this sense, the Dharmakaya can be divided into the following three types: 1. A pure principle as a teaching, 2. This principle becomes the principle of the ideal Buddha body, 3. The principle contains wisdom and has the ability to do anything. The body of the Buddha that works.
For example, the Tathagata Mahavairocana (Great Vairocana) mentioned in Shingon Sect, and the Buddha who always lives in Lingjiu Mountain in the "Lotus Sutra" "Tathagata Lifespan" Kamuni Buddha and others are all such Dharmakaya Buddhas. (See the text "The Tathagata's Lifespan" in the Lotus Sutra) (2) Sambhoga body (sambhoga-ka^ya): also translated as the receiving body, also known as the equal-flow body (nisyanda-ka^ya). It is the Buddha body that flows from the Dharma Realm, that is, the ideal Buddha body that flows in from the Dharma Realm. The so-called sambhogakaya refers to the bodhisattva who, through the practice of paramitas and the completion of his vows, obtains the retribution and becomes a completely perfect and ideal Buddha. Also known as the receiving body, it refers to the Buddha body that receives the fruits of good roots and merits. There are two types of receiving status: self-receiving status and other-receiving status. A Buddha who has attained the Buddhahood as a result of spiritual practice and who has himself experienced the joy of practicing the Dharma from within. His body is the Buddha who guides and educates sentient beings to benefit from the fruits of enlightenment and the extraordinary method. However, the objects of the teachings of the Sambhogakaya are Bodhisattvas on the first level and above, and the teachings are profound teachings of the first meaning. Neither the Bodhisattvas nor ordinary people on the first level are the objects of the teachings of the Sambhogakaya. There is another saying: the real sambhogakaya is only the self-receiving body; the other receiving body belongs to the corresponding body (incarnation).
In fact, the revered Sambhogakaya Buddhas include Amitabha (Amitayus, Amitabha) and Medicine Buddha (Bhais!ajya-guru). In addition, the great Buddha of Todaiji Temple in Nara, Japan, the Rusana Buddha, can also be regarded as It is the Sambhogakaya Buddha. (3) Ying Shen (nirma^n!a-ka^ya): also translated as incarnation, also known as Ying Incarnation. It is the Buddha body that changes into various images in order to meet the needs of the object of enlightenment. This is the same as the Sambhogakaya. It is not a completely perfect Buddha body that exists throughout the three lives and ten directions, but a Buddha that only appears in a specific era and region to save specific people. The Sakyamuni Buddha who appeared in India 2,500 years ago is the corresponding body, and the many Buddhas starting with the six past Buddhas and the future Maitreya Buddha are all one kind of corresponding body.
Author: Shi Dezhao 2006-1-2 00:08 Reply to this statement
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6 Reply: What is the difference between Tao and Buddha?
There are two types of Yingshen: superior Yingshen and inferior Yingshen. The superior body is the Buddha who preaches the Dharma to the Bodhisattvas on the first level and above; the inferior body is the Buddha who preaches the Dharma to the Bodhisattvas on the first level and above, as well as ordinary people and the two vehicles. In this case, the Sambhogakaya is actually no different from the Sambhogakaya. Therefore, the so-called ‘Ying Shen’ should refer to the inferior Ying Shen.
In addition, Yingshen can also be divided into two types: Yingshen and Incarnation. Here, the Yingshen is the Buddha who shows a more appropriate image to teach the Dharma in order to adapt to the other person and guide the other person. It is also the Buddha's body with thirty-two and eighty kinds of good and similar appearances. It is equivalent to the Buddha who appeared in a specific era and region.
The so-called incarnation is a Buddha body that does not have any appearance but takes various forms to save sentient beings. The forms that appear are sometimes ordinary people, and sometimes they are Brahma, Sakyamuni, devils, animals, etc., appearing in the five realms (heaven, humans, hungry ghosts, animals, and hell) to teach the Dharma. Guanyin (Avalokites/vara, Avalokitesvara) Bodhisattva appears thirty-three bodies to save all living beings. These thirty-three bodies are: Buddha body, Pratyekabuddha body, Sravaka body, Brahma king body, Emperor release body, and free heaven body. , the body of the Great Self, the body of the great general, the body of Bishamon, the body of a small king, the body of an elder, the body of a layman, the body of a magistrate, the body of a Brahmin, the body of a bhikkhu, the body of a bhikshuni, the body of an upasika, the body of an upasaka, the body of a long The body of a woman, the body of a lay woman, the body of an official woman, the body of a Brahmin woman, the body of a boy, the body of a virgin, the body of a deva, the body of a dragon, the body of a Yaksha, the body of a Gandharva, the body of an Asura, the body of a Garuda, or the body of a Kinnara Among them, except the original Buddha body, the other thirty-two bodies are all incarnations. Avalokitesvara Bodhisattva is also known as Thousand-Armed Avalokitesvara, Horse-headed Avalokitesvara, Eleven-faced Avalokitesvara, Holy Avalokitesvara, Ruyilun Avalokitesvara, Quasi-Hou Avalokitesvara, Avalokitesvara Avalokitesvara, White-robed Avalokitesvara, Leaf-robed Avalokitesvara, etc., for this reason. In short, although Avalokitesvara Bodhisattva is called a Bodhisattva, it should actually be regarded as the Yingshen Buddha or the Incarnation Buddha.
In addition, Ksitigarbha Bodhisattva is an incarnation that appears in the form of a monk and saves sentient beings in the three realms and six paths in the form of a voice-hearer. In addition, gods such as Acala, Vina^yaka, Gan!es/a, Happy Heaven, Dakini, etc., belong to the Mingwang tribe and the Heavenly tribe. It can also be said that they are all incarnations.
Having said this, I think it is necessary to talk about "the moral character possessed by the Buddha". I hope everyone will not think so. Regarding the Buddha's virtues, the Buddha has the ten powers, the four fearlessness, the three mindfulness, the great compassion, and the eighteen non-existences. In terms of appearance, he has the appearance of a great man such as thirty-two characteristics and eighty kinds of good qualities. Also showing Buddha's virtue is the so-called Tathagata No. 10.
The so-called 'Eighteen Immortal Dharmas' (as!t!a^das/a a^venika-buddha-dharma^) refers to the things that Sound Hearers, Pratyekabuddhas, and Bodhisattvas do not possess. Eighteen qualities unique to the Buddha. There are two systems in the Eighteen Impartial Law. One is taught by Hinayana Buddhism, and the other is taught by Mahayana Buddhism.
The Eighteen Immortals of Hinayana refer to: Buddha’s Ten Powers, Four Fearless, Three Mindfulness and Great Compassion.
The ten powers of the Buddha are: (1) the intelligence of all things wrong (the intelligence of distinguishing the correct truth and the unreasonable), (2) the intelligence of karma and familiarity (the truthful understanding of good and evil karma and its retribution) The intelligence of fruits), (3) the intelligence of meditation, liberation, equanimity, and equanimity (the intelligence of being familiar with the four jhanas, the eight emancipations, samadhi, the eighth dharma, etc.), (4) the intelligence of the upper and lower faculties (Intelligence that truly understands the superiority and inferiority of sentient beings’ faculties), (5) All kinds of transcendental intelligence (Intelligence that truly understands the various desires and tendencies of all living beings), (6) All kinds of species-realm intelligence (Intelligence that truly understands the world and nature of all living beings) (the intelligence of different kinds of intelligence), (7) universal intelligence (the intelligence that truly understands which state can be entered according to what kind of practice), (8) the intelligence of dwelling and thinking (the intelligence that correctly understands the destiny of all living beings in past lives) , this is the Buddha's destiny knowledge), (9) Death and Life Intelligence (the intelligence to correctly understand the destiny of all living beings in the future life, this is the Buddha's heavenly vision), (10) Outflow Intelligence (all troubles and obstacles are eliminated and enlightenment becomes a Buddha) intelligence, this is the Buddha’s wisdom.)
The Four Fearless (catva^ri vais/a^radya^n!i) are also called the Four Fearless. The Buddha had absolute confidence in anyone else, and he was never afraid of or made assumptions about anyone's questions and answers. These four abilities are called the four fearlessness: (1) fearlessness of all wisdom (Buddha is confident that he is all wise), (2) fearlessness of all outflows (confidence that all troubles and obstacles will be eliminated), (3) fearlessness of explaining obstacles (Buddha talks about troubles) You have self-confidence even when there are obstacles to all dharma and karma), (4) You are fearless when preaching the path of all suffering (the Buddha has self-confidence when he preaches the three disciplines of precepts, concentration, and wisdom that eliminate troubles and suffering).
Three Mindfulness (trin!i smr!tyupastha^na^-ni) means that the Buddha maintains pure and correct consciousness on any occasion. In other words, in these three situations, he has the state of mindfulness and clear understanding. (1) The first state of mindfulness (when sentient beings believe in the Buddha, the Buddha does not have joy, he dwells in such mindfulness and clear understanding), (2) The second mindfulness (when sentient beings do not believe in the Buddha, the Buddha does not have worry, He dwells in such clear understanding and mindfulness), (3) The third mindfulness (when sentient beings believe in the Buddha and slander the Buddha at the same time, the Buddha does not feel joy or worry, he dwells in such clear understanding and mindfulness).
Author: Shi Dezhao 2006-1-2 00:08 Reply to this statement
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7 Reply: What is the difference between Tao and Buddha?
Great compassion (maha^-karun!a^) means that the Buddha always has great compassion to relieve the suffering of all living beings.
The items and order of the Eighteen Immortals of the Mahayana are different depending on the literature. The general statement is as follows: (1) There is no fault in the body (no fault in the body and karma), (2) There are no mistakes in words (no mistakes in speech karma), (3) No mistakes in thoughts (no mistakes in thoughts and karma), (4) No deviant thoughts (an equanimity towards all sentient beings), (5) No mistakes. Unconcentrated mind (there is no mind that is scattered and unstable about all sentient beings), (6) All-knowing equanimity (there is no mind that is ignorant of all living beings and has no mind to care about all living beings). The above six items arise from the study of precepts and are the foundation of unabideable nirvana. because. (7) Undiminished faith (pure and unbroken faith in unabideable nirvana), (8) Undiminished desire (undiminished interest in unabsorbed nirvana), (9) Undiminished effort (in all (10) Wisdom does not diminish (the wisdom of benefiting all sentient beings does not diminish), (11) Liberation does not diminish (it does not diminish after attaining Mahayana liberation), (12) Liberation knowledge and views do not diminish (So ??that all sentient beings’ ambition to achieve supreme nirvana will not diminish). The above six items arise from the study of concentration and are the conditions for unabideable nirvana. (13) Physical actions follow wisdom, (14) Speech actions follow wisdom, (15) Mind actions follow wisdom (the above three refer to the three actions of body, speech and mind of all Buddhas, which are always accompanied by wisdom), (16) ) Past knowledge and views are unaffected, (17) Future knowledge and views are unaffected, (18) Present knowledge and views are unaffected (the above three, regarding all dharma in the past, future, and present, the Buddha can treat them equally Knowing, breaking through the drama and discussing the appearance, the knowledge and seeing are free and unencumbered), the above six items are born from the wisdom, and are the reality of non-absorbing nirvana.
There are also one hundred and forty unreasonable methods. These one hundred and forty are: Thirty-two great human appearances, eighty good habits, four kinds of purity, ten powers, four fearlessness, three mindfulness, three non-protection, great compassion, never forgetting the law, and permanent harmful habits. All kinds of wonderful wisdom, etc. (Volume 177 of "Davipassa Treatise", Volume 49 of "Yogashi Earth Treatise", etc.)
The ten numbers of Tathagata are: (1) Tathagata, (2) Yinggong, ( 3) Right and omniscient, (4) Sufficient understanding and conduct, (5) Good death, (6) Understanding of the world, (7) Supreme scholar, (8) Controlling husband, (9) Master of gods and humans, (10) Buddha , (11) The World Honored One and eleven others. Among these eleven, excluding the first number "Tathagata", it is Tathagata number ten. This is one of the theories. Another theory is that the last two numbers: Buddha and World Honored One are combined into one. This is also Tathagata No. 10. The first version is what the original scriptures call number ten. The stereotyped sentence describing the Buddha's treasure in the Agama Sutra is also the tenth number. The eleven titles mentioned above are explained in turn below.
(1) Tathagata (Tatha^gata): Transliterated as Dotuo Agatuo, Tatuo Niduo, Tasa Ajie, the literal translation is Tathagata, and it can also be translated as Tathagata. The so-called Tathagata means "the person who comes as it is" or "the person who comes from the truth". Those who come from the True Such Dharma Realm and realize the True Such are those who lead a truthful life of enlightenment and practice it truthfully; that is, those who come and leave according to the truth and are completely in tune with the truth. The word "Tathagata" is synonymous with Buddha.
Before Buddhism, pagans also used this term, and they used it to refer to "people who have been liberated from the cycle of life and death." Basically the meaning of Buddhism is the same. In primitive Buddhism, the word "Tathagata" is always used by Buddha in the plural form, referring to the ideal real person who is free from reincarnation. This is the third person usage, and there is no example of calling himself the first person.
People at that time cherished the word "Buddha" and regarded it as a very rare title. In later generations, the use of the words "Tathagata" and "Buddha" will no longer be distinguished.
Therefore, Amitabha Buddha is also Amitabha Tathagata, and Medicine Buddha is also Medicine Master Tathagata. But there is one exception, that is, Mahavairocana Tathagata is not usually called 'Mahayinichi Buddha' by custom.
(2) Yinggong (Arhan, Arahan): transliterated as Arhan, referred to as Arhat. In Mahayana Buddhism, it is believed that both Arahants and Arhats refer to the highest saints who have achieved enlightenment among Hinayana sravakas, and are people who only seek self-interest. But this kind of teaching in Mahayana Buddhism is not the original intention of Arhat. The original meaning of Arhat is to offer, which refers to "the person who should be supported" or "the person who is qualified to receive". This means that an Arhat is a person who has cut off all worries and has an outstanding personality. Therefore, such people also have the superior virtue of influencing and guiding the world.
Therefore, if you provide food, clothing, and shelter to an Arhat, the donor will receive hundreds of times the merit in return. Arhat is also called the Field of Fortune (pu^n!ya-ks!etra, pun^n^a-khetta), which means that Arhat is a fertile field where people can gain happiness. The more fertile the fields, the more abundant the harvests. Sometimes the harvest can be recovered dozens or even hundreds of times. If the offerings are made or sown on fertile fields like Arahant's, the giver will reap tens or even hundreds of times the great merit. Therefore, Arhat is also called the Supreme Blessed Field. Arhats like this can save people and make them happy. Of course the Buddha is also such an Arhat.
Author: Shi Dezhao 2006-1-2 00:08 Reply to this statement
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8 Reply: What is the difference between Tao and Buddha