Fitzgerald, F Scott Diamond As Big As The Ritz, The, And Other Stories
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shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city
into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of
compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge
and practice of the Dharma; to welcome all comming Buddhas; to practice the six Paramitas; to persuade
all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect
understanding of the mutuality of all beings; to attain perfect self-realisation of the oneness of all the
Buddhas and Tathagatas in self-nature, purpose and resources; to become acquainted with all skillful
means for the carrying out of these vows for the emancipation of all beings; to realise supreme
enlightement through the perfect self-realisation of Noble Wisdom, ascending the stages and entering
Tathagatahood.
In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples,
masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not
being supported by the power of the Buddhas, they pass to their Nirvana. The same fate would befall the
Bodhisattvas except for their sustaining power of the Buddhas, by that they are enabled to refuse to enter
Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of
Buddhahood which are beyond the conception of the intellectual-mind, and they encourage and
strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on
to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they
would have done so without the sustaining power of the Buddhas, there would have been the cessation of
all things and the familiy of the Tathagatas would have become extinct.
Strengthened by the new strength that comes to them from the Buddhas and with more perfect insight that
is theirs by reason of their advance in self-realisation of Noble Wisdom, they re-examine the nature of the
mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy
play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the
various elements that enter into enlightement and self-realisation, and, in the thrill of their new powers of
self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Durangama).
Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the
Samadhi of perfect tranquilisation. Owing to their original vows they are transported by emotions of love
and compassion as they become aware of the part they are to perform in the carrying out of their vows for
emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in
Nirvana because because in their emotions of love and compassion there is no rising of discrimination;
henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only
one conception is present the promotion of the realisation og Noble Wisdom. This is called the
Bodhisattva s Nirvana the losing oneself in the bliss of perfect self-yielding. This is the seventh stage,
the stage of Far-going.
The eighth stage, is the stage of No-recession (Acala). Up to this stage, because of the defilments upon
the face of Universal Mind caused by the accumulation of habit-energy since beginningless time, the
mind-system and all that pertains to it has been evolved and sustained. The mind-system fuctioned by the
discriminations of an external and objective world to which it became attached and by which it was
perpetuated. But with the Bodhisattva s attainment of the eighth stage there come a "turning-about"
within his deepest seat of consciousness from self-centered egoism to universal compassion for all beings,
by which he attains perfect self-realisation of Noble Wisdom. There is an instant of cessation of the
delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of
Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable
Oneness of the Womb of Tathagatahood.
Henceforth there is no more looking outward upon an external world by senses and sense-minds, nor a
discrimination of particularised concepts and ideas and propositions by an intellectual-mind, no more
grasping, nor attachment, nor pride of egoism, nor habit-energy. Henceforth there is only the inner
experience of Noble Wisdom which has been attained by entering into its perfect Oneness.
Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the
ten Samadhis, but avoiding the path of the disciples and masters who yielded themselves up to their
entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental
Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher
paths that lead to Tathagatahood. He passes through the bliss of the Samadhis to assume the
transformation body of a Tathagata that through him all beings may be emancipated. Mahamati, If there
had been no Tathagata-womb and no Divine Mind then there would have been no rising and
disappearance of the aggregates that make up personality and its external world, no rising and
disappearance of ignorant people nor holy people, and no task for Bodhisattvas; therefore, while walking
in the path of self-realisation and entering into the enjoyments of the Samadhis, you must never abandon
working hard for the emancipation of all beings and your self-yielding love will never be in vain. To
philosophers the conception of Tathagata-womb seems devoid of purity and soiled by these external
manifestations, but it is not so understood by the Tathagatas,- to them it is not a proposition of philosophy
but an intuitive experience as real as though it was an amalaka fruit held in the palm of the hand.
With the cessation of the mind-system and all its evolving discriminations, there is cessation of all strain
and effort. It is like a man in a dream who imagines he is crossing a river and who exerts himself to the
utmost to do so, who is suddenly awakened. Being awake, he thinks: "Is this real or is it unreal?" Being
now enlightened he knows that it is neither real nor unreal. Thus even when the Bodhisattva arrives at the
eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand
the significance of all dream-like things of his life as to how they came to pass and as to how they pass
away. Ever since beginningless time the mind-system has perceived multiplicities of forms and conditions
and ideas which the thinking-mind has discriminated and the empirical-mind has experienced and grasped
and clung to. From this has risen habit-energy that by its accumulation has conditioned the illusions of
existence and non-existence, individuality and generality, and has thus perpetuated the dream-state of
false-imagination. But now, to the Bodhisattvas of the eighth stage, life is past and is remembered as it
truly was a passing dream.
As long as the Bodhisattva had not passed the seventh stage, even though he had attained an intuitive
understanding of the true meaning of life and its maya-like nature, and as to how the mind carried on its
discriminations and attachments yet, nevertheless, the cherishing of the notions of these things had
continued and, although he no longer experienced within himself any ardent desire for things nor any
impulse to grasp them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to [ Pobierz całość w formacie PDF ]
