Rozdział 6 z Maha-parinibbana Sutta opisujący ostateczną i całkowitą Nirvanę - Parinirvanę - Buddy w momencie jego odejścia (śmierci) oraz wydarzenia z nią związane.Tłumaczenie Thanissaro Bhikkhu.
Then the Blessed One said to Ven. Ananda, "Now, if it occurs to any of you — 'The teaching has lost its authority; we are without a Teacher' — do not view it in that way. Whatever Dhamma & Vinaya I have pointed out & formulated for you, that will be your Teacher when I am gone.
"At present, the monks address one another as 'friend,' but after I am gone they are not to address one another that way. The more senior monks are to address the newer monks by their name or clan or as 'friend.' The newer monks are to address the more senior monks as 'venerable' or 'sir.'
"After I am gone, the sangha — if it wants — may abolish the lesser & minor training rules.[7]
"After I am gone, the monk Channa should be given the brahma penalty."
"What, lord, is the brahma penalty?"
"Channa may say what he wants, Ananda, but he is not to be spoken to, instructed, or admonished by the monks."[8]
Then the Blessed One addressed the monks, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
When this was said, the monks were silent.
A second time, the Blessed One said, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
A second time, the monks were silent.
A third time, the Blessed One said, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
A third time, the monks were silent.
Then the Blessed One addressed the monks, "Now, if it's out of respect for the Teacher that you don't ask, let a friend inform a friend."
When this was said, the monks were silent.
Then Ven. Ananda said to the Blessed One, "It's amazing, lord. It's marvelous. I'm confident that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice."
"You, Ananda, speak out of confidence, while there is knowledge in the Tathagata that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice. Of these 500 monks, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure."
Then the Blessed One addressed the monks, "Now, then, monks, I exhort you: All fabrications are subject to decay. Bring about completion by being heedful." Those were the Tathagata's last words.
Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third... the fourth jhana... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.
Then Ven. Ananda said to Ven. Anuruddha, "Ven. Anuruddha,[9] the Blessed One is totally unbound."
"No, friend Ananda. The Blessed One isn't totally unbound. He has entered the cessation of perception & feeling."
Then the Blessed One, emerging from the cessation of perception & feeling, entered the dimension of neither perception nor non-perception. Emerging from that, he entered the dimension of nothingness... the dimension of the infinitude of consciousness... the dimension of the infinitude of space... the fourth jhana... the third... the second... the first jhana. Emerging from the first jhana he entered the second... the third... the fourth jhana. Emerging from the fourth jhana, he immediately was totally Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, there was a great earthquake, awesome & hair-raising, and the drums of the devas sounded.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sahampati Brahma uttered this verse:
All beings — all — in the world, will cast off the bodily heap in the world where a Teacher like this without peer in the world the Tathagata, with strength attained, the Rightly Self-Awakened One, has been totally Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:
How inconstant are compounded things! Their nature: to arise & pass away. They disband as they are arising. Their total stilling is bliss.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:
He had no in-&-out breathing, the one who was Such, the firm-minded one, imperturbable & bent on peace: the sage completing his span.
With heart unbowed he endured the pain. Like a flame's unbinding was the liberation of awareness.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Ananda uttered this verse:
It was awe-inspiring. It was hair-raising when, displaying the foremost accomplishment in all things, the Rightly Self-Awakened One was totally Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, some of the monks present who were not without passion wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!" But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant. What else is there to expect?"
Then Ven. Anuruddha addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating. The devatas, friends, are complaining."
[Ananda:] "But, Ven. Anuruddha, what is the state of the devatas the Blessed One is referring to?"
"Friend Ananda, there are devatas who perceive space to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping. As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!' Then there are devatas who perceive earth to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping. As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!' But those devatas who are free from passion acquiesce, mindful & alert: 'Fabrications are inconstant. What else is there to expect?'"
Then Ven. Anuruddha & Ven. Ananda spent the remainder of the night in Dhamma talk.
Then Ven. Anuruddha said to Ven. Ananda, "Go, friend Ananda. Entering Kusinara, announce to the Kusinara Mallans, 'The Blessed One, Vasitthas, is totally unbound. Now is the time for you to do as you see fit.'"
Responding, "As you say, sir," Ven. Ananda in the early morning put on his robe and — carrying his bowl & outer robe — went unaccompanied into Kusinara. Now at that time the Kusinara Mallans had met for some business in their assembly hall. Ven. Ananda went to the assembly hall and on arrival announced to them, "The Blessed One, Vasitthas, is totally unbound. Now is the time for you to do as you see fit."
When they heard Ven. Ananda, the Mallans together with their sons, daughters, & wives were shocked, saddened, their minds overflowing with sorrow. Some of them wept, tearing at their hair; they wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!"
Then the Kusinara Mallans ordered their men, "In that case, I say, gather scents, garlands, & all the musical instruments in Kusinara!" Then, taking scents, garlands, & all the musical instruments in Kusinara, along with 500 lengths of cloth, the Kusinara Mallans went to the Blessed One's body in Upavattana, the Mallans' sal-grove near Kusinara. On arrival, they spent the entire day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths. Then the thought occurred to them, "It's too late today to cremate the Blessed One's body. We'll cremate the Blessed One's body tomorrow." And so they spent the second day, the third day, the fourth day, the fifth day, the sixth day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths.
Then on the seventh day the thought occurred to them, "Worshipping, honoring, respecting, & venerating to the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town."
Then eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll lift up the Blessed One's body," were unable to lift it. So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll lift up the Blessed One's body,' are unable to lift it?"
"Your intention, Vasitthas, is one thing. The devas' intention is another."
"But what, Ven. Anuruddha, is the devas' intention?"
"Your intention, Vasitthas, is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town.' The devas' intention is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly dances, songs, music, garlands, & scents, let's carry it to the north of the town, enter the town through the north gate, carry it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana, to cremate it there.'"
"Then let it be, venerable sir, in line with the devas' intention."
Now at that time Kusinara — even to its rubbish heaps & cesspools — was strewn knee-deep in coral-tree flowers. So the devas & the Kusinara Mallans, worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly & human dances, songs, music, garlands, & scents, carried it to the north of the town, entered the town through the north gate, carried it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana. There they set it down.
Then the Kusinara Mallans said to Ven. Ananda, "Venerable sir, what course should we follow with regard to the Tathagata's body?"
"The course they follow with regard to the body of a wheel-turning monarch, Vasitthas, is the course that should be followed with regard to the body of the Tathagata."
"And what, venerable sir, is the course they follow with regard to the body of a wheel-turning monarch?"
"Vasitthas, they wrap the body of a wheel-turning monarch in new linen cloth. Having wrapped it in new linen cloth, they wrap it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrap it in new linen cloth. Having done this 500 times, they place the body in an iron oil-vat, cover it with an iron lid, make a pyre composed totally of perfumed substances, and cremate the body. Then they build a burial mound for the wheel-turning monarch at a great four-way intersection. That is the course that they follow with regard to the body of a wheel-turning monarch. The course they follow with regard to the body of a wheel-turning monarch, Vasitthas, is the course that should be followed with regard to the body of the Tathagata. A burial mound for the Tathagata is to be built at a great, four-way intersection. And those who offer a garland, a scent, or a perfume powder there, or bow down there, or brighten their minds there: that will be for their long-term welfare & happiness."
So the Kusinara Mallans ordered their men, "In that case, I say, gather the Mallans' teased cotton-wool."
Then they wrapped the Blessed One's body in new linen cloth. Having wrapped it in new linen cloth, they wrapped it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrapped it in new linen cloth. Having done this 500 times, they placed the body in an iron oil-vat, covered it with an iron lid, made a pyre composed totally of perfumed substances, and set the body on the pyre.
Now at that time Ven. Maha Kassapa was traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. Leaving the road, he sat down at the foot of a tree. Meanwhile, a certain naked ascetic, carrying a coral-tree flower from Kusinara, was traveling on the highway to Pava. Ven. Maha Kassapa saw the naked ascetic coming from afar, and on seeing him said to him, "Do you know our teacher, friend?"
"Yes, friend, I know him. Seven days ago Gotama the contemplative was totally unbound. That's how I got this coral-tree flower."
With that, some of the monks present who were not without passion wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!" But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant. What else is there to expect?"
Now at that time a monk named Subhadda[10] who had gone forth when old was sitting among the group. He said to the monks, "Enough, friends. Don't grieve. Don't lament. We're well rid of the Great Contemplative. We've been harassed by [his saying], 'This is allowable. This is not allowable.' But now we will do what we want to do, and not do what we don't want to do."[11]
Then Ven. Maha Kassapa addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating."
Then four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll ignite the Blessed One's pyre," were unable to ignite it. So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll ignite the Blessed One's pyre,' are unable to ignite it?"
"Your intention, Vasitthas, is one thing. The devas' intention is another."
"But what, Ven. Anuruddha, is the devas' intention?"
"The devas' intention, Vasitthas, is, 'This Ven. Maha Kassapa is traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. The Blessed One's pyre will not catch fire until Ven. Maha Kassapa has worshipped the Blessed One's feet with his head.'"
"Then let it be, venerable sir, in line with the devas' intention."
So Ven. Maha Kassapa went to the Blessed One's pyre at Makuta-bandhana, the Mallans' memorial near Kusinara. On arrival, arranging his robe over one shoulder, he placed his hands palm-to-palm over his heart, circumambulated the pyre, uncovered the Blessed One's feet,[12] and worshipped them with his head. And the 500 monks, arranging their robes over one shoulder, placed their hands palm-to-palm over their hearts, circumambulated the pyre, and worshipped the Blessed One's feet with their heads. As soon as it had been worshipped by Ven. Maha Kassapa and the 500 monks, the Blessed One's pyre caught fire of its own accord. In the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned. Only the bone-relics[13] remained. Just as in the burning of ghee or oil, no cinder or ash can be discerned; in the same way, in the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned. Only the bone-relics remained. And of the 500 twin-wrappings only two were burnt: the innermost & the outermost.
When the Blessed One's body was consumed, a cascade of water fell from the sky, extinguishing the Blessed One's pyre. Water shot up from a sal-tree as well, extinguishing the Blessed One's pyre. The Kusinara Mallans, with all kinds of scented water, extinguished the Blessed One's pyre. Then for seven days they kept the bone-relics in their assembly hall — setting them round with a lattice of spears surrounded by ramparts of bows — worshipping, honoring, respecting, & venerating them with dances, songs, music, garlands, & scents.
Then King Ajatasattu Vedehiputta of Magadha heard, "The Blessed One, they say, has been totally unbound in Kusinara." So he sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. I, too, am a noble warrior. I deserve a share of the Blessed One's bone-relics. I, too, will build a burial mound and hold a ceremony for them."
The Licchavis of Vesali heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Sakyans of Kapilavatthu heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was the greatest of our relatives. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Buliyans of Allakappa... The Koliyans of Ramagama heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Brahman of Vetha Island heard, "The Blessed One, they say, has been totally unbound in K
@RandyBobandy: No był... ale paranirwana jest taka... definitywna ( ͡°͜ʖ͡°) (osiągana tylko po smierci; istniało nawet określenie na buddę, który jest jeszcze żywy, ale już się nie wcieli, czekający na paranirvane - jednak póki był żywy, to nie to samo). "Zupełność" wyzwolnlenia dopiero po śmierci - to idea indyjska, bardzo wczesna, przedbuddyjska. Wraz z "uniezależnianiem się" buddyzmu od tradycji indyjskich, traciła na znaczeniu.
@ImperiumCienia: Ogólnie się interesuję buddyzmem i religiami wschodu już sporo czasu i o odejściu Buddy czytałem ale w ogólnych opracowaniach.I ta Maha-parinibbana Sutta to dopiero trzecia buddyjska sutra którą czytałem w dokładnym tłumaczeniu z języka oryginalnego.
@RandyBobandy: Budda był oświecony za życia ale jako że najwyższym celem wczesnego buddyzmu (buddyzmu mahayany już nie bo stopniowa ewolucja buddyzmu zmieniła jego cele) było przezwyciężenie i ucieczka z cyklu ciągłych i bolesnych reinkarnacji czyli wyzwolenie z samsary to musiał czekać aż do śmierci na tą ostateczną nirvanę.Czekał aż wyczerpie się jego paliwo karmiczne albo używając innej częstej indyjskiej analogii aż rozpędzone koło garncarskie ostatecznie zatrzyma się.Taka była koncepcja w oryginalnym
@biliard: Dokładnie tak.To jest ciągły rozwój przez stulecia.A ja zagłębiam się w to wszystko będąc na poboczu wszystkich Dróg próbując złapać szeroką perspektywę.Ale najbardziej darzę sympatią mahayanę/vajrayanę ( ͡°͜ʖ͡°)
Wraz z "uniezależnianiem się" buddyzmu od tradycji indyjskich, traciła na znaczeniu.
To tradycje indyjskie zmieniały się na przestrzeni wieków.Mahayana jest przecież indyjska i już miała inne ideały niż te głoszone przez historycznego Buddę.W buddyzmie indyjskim zmiany przebiegały na lini: buddyzm pierwotny - hinayana - mahayana - buddyzm tantryczny.W tradycji hinduistycznej było podobnie: braminizm - hinduizm - tantryzm.
@Dreampilot: Owszem, trudno twierdzić, że choćby taka intrygująca madhyamika jest chińska. A jednak... stawiam dolary za orzechy, że bez zbieżności mahajany i istotnych, rdzennych idei chińskich nie tylko nie byłoby mahajany w obecnym kształcie, ale też np ważrajany. Zważ, że nawet wpływy Nagarjuny to w znacznej mierze robota Kumaradżiwy... Ale samo pierwotne wykształcenie się idei, charakterystyczne rozumienie pustki, itd. to spuścizna indyjska. Dla odmiany taki chan (późna forma) to już więcej
bez zbieżności mahajany i istotnych, rdzennych idei chińskich nie tylko nie byłoby mahajany w obecnym kształcie, ale też np ważrajany. Zważ, że nawet wpływy Nagarjuny to w znacznej mierze robota Kumaradżiwy...
Mam wrażenie że mówisz o Chinach. Zgadzam się, w transmisji wschodniej chiński substrat (przede wszystkim taoizm) wpłynął na krztałt mahayany na Dalekim Wschodzie. Wkład Kumarajivy jest ogromny - przecież przetłumaczył ponad dwieście tekstów. Ale jeśli chodzi o transmisję północną
@Dreampilot: Słuszna intuicja z Chinami. Ale myślę o nich nie bez powodu - w koncu lokalnie pełnili funkcje nieco zbieżną z Cesarstwem Rzymskim w czasach swojej świetności. Będąc centrum kulturowym regionu pośredniczyli w wymianie idei, także pierwotnie niechińskich. Tu, wbrew pozorom, vajrayana nie była wyjątkiem - tak wyłoniła się prężna szkoła zhenyan (która zresztą zawędrowała i poza Chiny, popularyzując vajrayanę dalej). Natomiast rzeczywiście możesz traktować to jako ciekawostkę, bo na buddyzm
Then the Blessed One said to Ven. Ananda, "Now, if it occurs to any of you — 'The teaching has lost its authority; we are without a Teacher' — do not view it in that way. Whatever Dhamma & Vinaya I have pointed out & formulated for you, that will be your Teacher when I am gone.
"At present, the monks address one another as 'friend,' but after I am gone they are not to address one another that way. The more senior monks are to address the newer monks by their name or clan or as 'friend.' The newer monks are to address the more senior monks as 'venerable' or 'sir.'
"After I am gone, the sangha — if it wants — may abolish the lesser & minor training rules.[7]
"After I am gone, the monk Channa should be given the brahma penalty."
"What, lord, is the brahma penalty?"
"Channa may say what he wants, Ananda, but he is not to be spoken to, instructed, or admonished by the monks."[8]
Then the Blessed One addressed the monks, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
When this was said, the monks were silent.
A second time, the Blessed One said, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
A second time, the monks were silent.
A third time, the Blessed One said, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to cross-question him in his presence.'"
A third time, the monks were silent.
Then the Blessed One addressed the monks, "Now, if it's out of respect for the Teacher that you don't ask, let a friend inform a friend."
When this was said, the monks were silent.
Then Ven. Ananda said to the Blessed One, "It's amazing, lord. It's marvelous. I'm confident that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice."
"You, Ananda, speak out of confidence, while there is knowledge in the Tathagata that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice. Of these 500 monks, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure."
Then the Blessed One addressed the monks, "Now, then, monks, I exhort you: All fabrications are subject to decay. Bring about completion by being heedful." Those were the Tathagata's last words.
Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third... the fourth jhana... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.
Then Ven. Ananda said to Ven. Anuruddha, "Ven. Anuruddha,[9] the Blessed One is totally unbound."
"No, friend Ananda. The Blessed One isn't totally unbound. He has entered the cessation of perception & feeling."
Then the Blessed One, emerging from the cessation of perception & feeling, entered the dimension of neither perception nor non-perception. Emerging from that, he entered the dimension of nothingness... the dimension of the infinitude of consciousness... the dimension of the infinitude of space... the fourth jhana... the third... the second... the first jhana. Emerging from the first jhana he entered the second... the third... the fourth jhana. Emerging from the fourth jhana, he immediately was totally Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, there was a great earthquake, awesome & hair-raising, and the drums of the devas sounded.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sahampati Brahma uttered this verse:
All beings — all — in the world,
will cast off the bodily heap
in the world
where a Teacher like this
without peer in the world
the Tathagata, with strength attained,
the Rightly Self-Awakened One,
has been totally
Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:
How inconstant are compounded things!
Their nature: to arise & pass away.
They disband as they are arising.
Their total stilling is bliss.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:
He had no in-&-out breathing,
the one who was Such, the firm-minded one,
imperturbable
& bent on peace:
the sage completing his span.
With heart unbowed
he endured the pain.
Like a flame's unbinding
was the liberation
of awareness.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Ananda uttered this verse:
It was awe-inspiring.
It was hair-raising
when, displaying the foremost
accomplishment in all things,
the Rightly Self-Awakened One
was totally Unbound.
When the Blessed One was totally Unbound, simultaneously with the total Unbinding, some of the monks present who were not without passion wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!" But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant. What else is there to expect?"
Then Ven. Anuruddha addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating. The devatas, friends, are complaining."
[Ananda:] "But, Ven. Anuruddha, what is the state of the devatas the Blessed One is referring to?"
"Friend Ananda, there are devatas who perceive space to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping. As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!' Then there are devatas who perceive earth to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping. As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!' But those devatas who are free from passion acquiesce, mindful & alert: 'Fabrications are inconstant. What else is there to expect?'"
Then Ven. Anuruddha & Ven. Ananda spent the remainder of the night in Dhamma talk.
Then Ven. Anuruddha said to Ven. Ananda, "Go, friend Ananda. Entering Kusinara, announce to the Kusinara Mallans, 'The Blessed One, Vasitthas, is totally unbound. Now is the time for you to do as you see fit.'"
Responding, "As you say, sir," Ven. Ananda in the early morning put on his robe and — carrying his bowl & outer robe — went unaccompanied into Kusinara. Now at that time the Kusinara Mallans had met for some business in their assembly hall. Ven. Ananda went to the assembly hall and on arrival announced to them, "The Blessed One, Vasitthas, is totally unbound. Now is the time for you to do as you see fit."
When they heard Ven. Ananda, the Mallans together with their sons, daughters, & wives were shocked, saddened, their minds overflowing with sorrow. Some of them wept, tearing at their hair; they wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!"
Then the Kusinara Mallans ordered their men, "In that case, I say, gather scents, garlands, & all the musical instruments in Kusinara!" Then, taking scents, garlands, & all the musical instruments in Kusinara, along with 500 lengths of cloth, the Kusinara Mallans went to the Blessed One's body in Upavattana, the Mallans' sal-grove near Kusinara. On arrival, they spent the entire day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths. Then the thought occurred to them, "It's too late today to cremate the Blessed One's body. We'll cremate the Blessed One's body tomorrow." And so they spent the second day, the third day, the fourth day, the fifth day, the sixth day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths.
Then on the seventh day the thought occurred to them, "Worshipping, honoring, respecting, & venerating to the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town."
Then eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll lift up the Blessed One's body," were unable to lift it. So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll lift up the Blessed One's body,' are unable to lift it?"
"Your intention, Vasitthas, is one thing. The devas' intention is another."
"But what, Ven. Anuruddha, is the devas' intention?"
"Your intention, Vasitthas, is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town.' The devas' intention is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly dances, songs, music, garlands, & scents, let's carry it to the north of the town, enter the town through the north gate, carry it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana, to cremate it there.'"
"Then let it be, venerable sir, in line with the devas' intention."
Now at that time Kusinara — even to its rubbish heaps & cesspools — was strewn knee-deep in coral-tree flowers. So the devas & the Kusinara Mallans, worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly & human dances, songs, music, garlands, & scents, carried it to the north of the town, entered the town through the north gate, carried it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana. There they set it down.
Then the Kusinara Mallans said to Ven. Ananda, "Venerable sir, what course should we follow with regard to the Tathagata's body?"
"The course they follow with regard to the body of a wheel-turning monarch, Vasitthas, is the course that should be followed with regard to the body of the Tathagata."
"And what, venerable sir, is the course they follow with regard to the body of a wheel-turning monarch?"
"Vasitthas, they wrap the body of a wheel-turning monarch in new linen cloth. Having wrapped it in new linen cloth, they wrap it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrap it in new linen cloth. Having done this 500 times, they place the body in an iron oil-vat, cover it with an iron lid, make a pyre composed totally of perfumed substances, and cremate the body. Then they build a burial mound for the wheel-turning monarch at a great four-way intersection. That is the course that they follow with regard to the body of a wheel-turning monarch. The course they follow with regard to the body of a wheel-turning monarch, Vasitthas, is the course that should be followed with regard to the body of the Tathagata. A burial mound for the Tathagata is to be built at a great, four-way intersection. And those who offer a garland, a scent, or a perfume powder there, or bow down there, or brighten their minds there: that will be for their long-term welfare & happiness."
So the Kusinara Mallans ordered their men, "In that case, I say, gather the Mallans' teased cotton-wool."
Then they wrapped the Blessed One's body in new linen cloth. Having wrapped it in new linen cloth, they wrapped it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrapped it in new linen cloth. Having done this 500 times, they placed the body in an iron oil-vat, covered it with an iron lid, made a pyre composed totally of perfumed substances, and set the body on the pyre.
Now at that time Ven. Maha Kassapa was traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. Leaving the road, he sat down at the foot of a tree. Meanwhile, a certain naked ascetic, carrying a coral-tree flower from Kusinara, was traveling on the highway to Pava. Ven. Maha Kassapa saw the naked ascetic coming from afar, and on seeing him said to him, "Do you know our teacher, friend?"
"Yes, friend, I know him. Seven days ago Gotama the contemplative was totally unbound. That's how I got this coral-tree flower."
With that, some of the monks present who were not without passion wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!" But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant. What else is there to expect?"
Now at that time a monk named Subhadda[10] who had gone forth when old was sitting among the group. He said to the monks, "Enough, friends. Don't grieve. Don't lament. We're well rid of the Great Contemplative. We've been harassed by [his saying], 'This is allowable. This is not allowable.' But now we will do what we want to do, and not do what we don't want to do."[11]
Then Ven. Maha Kassapa addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating."
Then four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll ignite the Blessed One's pyre," were unable to ignite it. So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll ignite the Blessed One's pyre,' are unable to ignite it?"
"Your intention, Vasitthas, is one thing. The devas' intention is another."
"But what, Ven. Anuruddha, is the devas' intention?"
"The devas' intention, Vasitthas, is, 'This Ven. Maha Kassapa is traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. The Blessed One's pyre will not catch fire until Ven. Maha Kassapa has worshipped the Blessed One's feet with his head.'"
"Then let it be, venerable sir, in line with the devas' intention."
So Ven. Maha Kassapa went to the Blessed One's pyre at Makuta-bandhana, the Mallans' memorial near Kusinara. On arrival, arranging his robe over one shoulder, he placed his hands palm-to-palm over his heart, circumambulated the pyre, uncovered the Blessed One's feet,[12] and worshipped them with his head. And the 500 monks, arranging their robes over one shoulder, placed their hands palm-to-palm over their hearts, circumambulated the pyre, and worshipped the Blessed One's feet with their heads. As soon as it had been worshipped by Ven. Maha Kassapa and the 500 monks, the Blessed One's pyre caught fire of its own accord. In the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned. Only the bone-relics[13] remained. Just as in the burning of ghee or oil, no cinder or ash can be discerned; in the same way, in the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned. Only the bone-relics remained. And of the 500 twin-wrappings only two were burnt: the innermost & the outermost.
When the Blessed One's body was consumed, a cascade of water fell from the sky, extinguishing the Blessed One's pyre. Water shot up from a sal-tree as well, extinguishing the Blessed One's pyre. The Kusinara Mallans, with all kinds of scented water, extinguished the Blessed One's pyre. Then for seven days they kept the bone-relics in their assembly hall — setting them round with a lattice of spears surrounded by ramparts of bows — worshipping, honoring, respecting, & venerating them with dances, songs, music, garlands, & scents.
Then King Ajatasattu Vedehiputta of Magadha heard, "The Blessed One, they say, has been totally unbound in Kusinara." So he sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. I, too, am a noble warrior. I deserve a share of the Blessed One's bone-relics. I, too, will build a burial mound and hold a ceremony for them."
The Licchavis of Vesali heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Sakyans of Kapilavatthu heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was the greatest of our relatives. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Buliyans of Allakappa... The Koliyans of Ramagama heard, "The Blessed One, they say, has been totally unbound in Kusinara." So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."
The Brahman of Vetha Island heard, "The Blessed One, they say, has been totally unbound in K
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Tą koncepcję wymyślił filozof buddyjski Nagarjuna ale to było 700 lat po Buddzie.A poza tym zrealizowałeś to czy tylko zasłyszałeś ( ͡° ͜ʖ ͡°)
"Zupełność" wyzwolnlenia dopiero po śmierci - to idea indyjska, bardzo wczesna, przedbuddyjska. Wraz z "uniezależnianiem się" buddyzmu od tradycji indyjskich, traciła na znaczeniu.
To tradycje indyjskie zmieniały się na przestrzeni wieków.Mahayana jest przecież indyjska i już miała inne ideały niż te głoszone przez historycznego Buddę.W buddyzmie indyjskim zmiany przebiegały na lini: buddyzm pierwotny - hinayana - mahayana - buddyzm tantryczny.W tradycji hinduistycznej było podobnie: braminizm - hinduizm - tantryzm.
Ale samo pierwotne wykształcenie się idei, charakterystyczne rozumienie pustki, itd. to spuścizna indyjska. Dla odmiany taki chan (późna forma) to już więcej
Mam wrażenie że mówisz o Chinach. Zgadzam się, w transmisji wschodniej chiński substrat (przede wszystkim taoizm) wpłynął na krztałt mahayany na Dalekim Wschodzie. Wkład Kumarajivy jest ogromny - przecież przetłumaczył ponad dwieście tekstów. Ale jeśli chodzi o transmisję północną