Re: [Buddhism_101] Dhammapada 12: ecstatic homelessness
- I am guessing that the quotes are under the numbers, and in quotations. I
was not sure. If you read the Heart Sutra, you will recognize reality as
having no form, and without senses. So, what, in the space of no form,
creates a "form" or "sense"?
--- Daniel June <juned_msu@...> wrote:
The studious Daniel June to the perspicacious few:
Greetings! After describing this body as a decaying
mass, chapter 11 goes on to what is believed to be
Buddha's ecstatic exclamation of enlightenment:
I ran through samsara, with its many births,
Searching for, but not finding, the house-builder.
Misery is birth again and again.
House-builder, you are seen!
The house you shall not build again!
Broken are your rafters, all,
Your roof beam destroyed.
Freedom from the samkharas has the mind attained.
To the end of cravings has it come.
Buddha's lives were centered on searching for the
"house-builder." The house in context refers at least
to the body. Does the house refer to all five
aggregates? Why does the Buddha preoccupy himself
searching for but not finding the house-builder? Who
is the house-builder? Is it Mara? Why and how was he
prevented from seeing the housebuilder? What was the
deciding factor in 154 that allowed him to say
"House-builder, you are seen!" Seen how? What does a
seeing metaphor of seeing imply? That the
house-builder's identity is now known? When he says
"Broken are YOUR rafters...YOUR roof beam destroyed,"
does the Buddha mean that the body which we might call
the Buddha's is in fact a possession of the
housebuilder's, that the house has the quality of
being able to be owned--and what can that mean?--and
the one who owns it is not Buddha, you, me, but the
"The house shall not be built again," and so the final
state is a state of homelessness? If there is a house,
what is the house for? To protect what is within,
perhaps a mind? If so, then is a house not a good
thing? How does the house-builder's being seen prevent
him from building again?
"Freedom from the Samkharas has the mind attained. /
To the end of cravings has it come." The commentary at
the end of the oxford text identifies samkaras as the
fourth of the five aggragates, as the "dynamic and
usually unconscious activities of the psyche," which I
take to mean desires or habits. And so the end of
craving (Nibbana) is attained when the samkharas are
through? And what is it that attains this ending of
samkharas? It is the mind which still exists, even at
Nibbana, that always exists; it is the mind which
attains, through effort, the end of cravings.
Perfection is easy.
To respond to this email, email me at juned_msu@...
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