The second chapter of the Lotus Sutra, called the" skillful means "or" Hoben, is one of the most important of the Lotus Sutra. In this chapter, the Buddha Sakyamuni is raised from the deep state of samadhi and start a dialogue with Sariputra. The disciple asks
insistently preaching the Doctrine deep, but the Buddha replied that
"the Act on which the Buddha is awakened is the rarest and most difficult to understand. The true entity of all phenomena can be understood and shared only by the Buddha
This profound reality (or absolute) of the phenomena would be expressed, however, according to the teachings of the Buddha stated in the Lotus Sutra, the ten " ity "(tathata): characteristics, nature, essence, force, action, cause, condition, salary, fruit and equality of all these mortality among them. Only resolute bodhisattva (adhimukti) in reaching the "awakening" this doctrine can penetrate deep, inexpressible in words.
Not only that, also warns that if the Buddha preached the same doctrine unspeakable beings would fall into doubt, while the arrogant monks find themselves in a deep abyss, refusing to accept it. Sariputra stresses and the Buddha resolves to answer.
At this point five hundred monks and nuns "arrogant" get up, bow before the Buddha and leave the assembly. The Buddha did not retain them, rather it shows happy that the assembly of monks is now composed only of individuals sincere and resolute.
From now on the second chapter starts to explain that the reason for the existence of the Buddha resides only nella sua volontà di condurre gli esseri senzienti verso la liberazione. Da notare che, di fatto, il Buddha continua a non rispondere alla domanda di Śāriputra sulla profonda dottrina. Egli, tuttavia, fa presente che la suddivisione nei vari veicoli ovvero lo śrāvaka-yāna, il pratyekabuddha-yāna e il bodhisattva-yāna (i primi due sarebbero, secondo la tradizione Mahāyāna, appartenenti allo Hīnayāna, mentre solo l'ultimo sarebbe, per questa tradizione, Mahāyāna) non sarebbero che espedienti di insegnamento ma che in realtà vi è solo un veicolo, il buddhaekayāna, il veicolo dei Buddha.
Quindi il Buddha insegna per espedienti adattandoli, in modo diversificato, the mind of the disciples to free them from suffering, from impurities, from the confusion. So in the past, present and future Buddhas appear with different subjects (upaya), but all appartengno to the 'single vehicle "of salvation. So all those who follow these different teachings and implement its various practices will reach sooner or later, the "Buddha". But the Buddha also explains that appears occasionally in the world, for this reason when he says buddhaekayāna appears only to bodhisattvas.
From: http://it.wikipedia.org/wiki/Sutra_del_Loto:_II_capitolo
insistently preaching the Doctrine deep, but the Buddha replied that
"the Act on which the Buddha is awakened is the rarest and most difficult to understand. The true entity of all phenomena can be understood and shared only by the Buddha
This profound reality (or absolute) of the phenomena would be expressed, however, according to the teachings of the Buddha stated in the Lotus Sutra, the ten " ity "(tathata): characteristics, nature, essence, force, action, cause, condition, salary, fruit and equality of all these mortality among them. Only resolute bodhisattva (adhimukti) in reaching the "awakening" this doctrine can penetrate deep, inexpressible in words.
Not only that, also warns that if the Buddha preached the same doctrine unspeakable beings would fall into doubt, while the arrogant monks find themselves in a deep abyss, refusing to accept it. Sariputra stresses and the Buddha resolves to answer.
At this point five hundred monks and nuns "arrogant" get up, bow before the Buddha and leave the assembly. The Buddha did not retain them, rather it shows happy that the assembly of monks is now composed only of individuals sincere and resolute.
From now on the second chapter starts to explain that the reason for the existence of the Buddha resides only nella sua volontà di condurre gli esseri senzienti verso la liberazione. Da notare che, di fatto, il Buddha continua a non rispondere alla domanda di Śāriputra sulla profonda dottrina. Egli, tuttavia, fa presente che la suddivisione nei vari veicoli ovvero lo śrāvaka-yāna, il pratyekabuddha-yāna e il bodhisattva-yāna (i primi due sarebbero, secondo la tradizione Mahāyāna, appartenenti allo Hīnayāna, mentre solo l'ultimo sarebbe, per questa tradizione, Mahāyāna) non sarebbero che espedienti di insegnamento ma che in realtà vi è solo un veicolo, il buddhaekayāna, il veicolo dei Buddha.
Quindi il Buddha insegna per espedienti adattandoli, in modo diversificato, the mind of the disciples to free them from suffering, from impurities, from the confusion. So in the past, present and future Buddhas appear with different subjects (upaya), but all appartengno to the 'single vehicle "of salvation. So all those who follow these different teachings and implement its various practices will reach sooner or later, the "Buddha". But the Buddha also explains that appears occasionally in the world, for this reason when he says buddhaekayāna appears only to bodhisattvas.
From: http://it.wikipedia.org/wiki/Sutra_del_Loto:_II_capitolo
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