Thank you for the answer, which is a good one, However, the main question still seems unresolved in my mind.
In the Mahaparinibbana Sutta instead of advising students to be their own refuge, why didn't Buddha admonish his students to continue to take refuge in the 3 Jewels after his death?
mark
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In the Mahaparinibbana Sutta instead of advising students to be their own refuge, why didn't Buddha admonish his students to continue to take refuge in the 3 Jewels after his death?
***************
There is the parable of the raft, which is a preamble to the later concept of emptiness in Mahayana.
Monks who had been learning under the Buddha for years might have come to the point where the raft -which had helped them cross to the yonder shore- was no longer useful:"if you meet the Buddha, kill the Buddha" they say in late Mahayana; all is emptiness after all.
Excessive attachment to the three jewels might be equated with excessive attachment to ritualism.
Excessive attachment to ritualism had already been discarded in post-Vedic times in India at the time of the Upanishads.
FWIW
#2Submitted by Gregory Hamilto... on Thu, 08/27/2015 - 22:49.
This is an excellent question that has, most importantly, led me back to the sutta itself, to attempt to unravel the intention of the Buddha.
For reference, I’m reviewing the Maha-parinibbana Sutta as translated by Sister Vajira and Francis Story and shared on accesstoinsight.org.
To begin to answer Mark's question, I think it may be helpful to consider the full exhortation, as presented in this Sutta:
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge."
So, at a minimum, we have a reference here to the Dhamma jewel as a refuge within this same statement, clarifying the initial part of the statement of being a refuge unto one’s self.
This can also be taken in contrast to a statement made early on in the sutta to the brahman Vassakara, who sought out the Buddha at the behest of King Ajatasattu. The Buddha simply dismisses Vassakara with, "Do as now seems fit to you, brahman."
This statement echoes the Ajivika Upaka’s dismissal of the Buddha just after his enlightenment with, “May it be so sir.” Neither is a ringing endorsement nor is it followed with any further questioning or explanatory dialogue.
Here in this case, however, the Buddha’s direction to be one’s own refuge, grounded in the Dhamma, is followed by this statement with the required clarification,
"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge."
The Buddha then follows this explanatory statement with an example of those who have followed this very direction or who will follow this direction.
"Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, [20] if they have the desire to learn."
So at the very least we have a linking of this guidance to be one’s on refuge to both the Dhamma and the Sangha.
Now, if we refer back to the “Mirror of Dhamma” that the Buddha presents earlier in this same sutta, we find the explicit grounding in the triple gem that precedes the direction to be one’s own refuge.
"…the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'
He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, [18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'
He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'
And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind."
So, taken in context, the Buddha’s direction to be one’s own refuge is placed within a recapitulation of the core teachings and alongside the direction to specifically rely on the Buddha, Dhamma and Sangha as one takes responsibility for attaining one’s own cessation. To add further clarity, the Buddha passes into parinirvana only after providing this direction, refusing to set up another leader to succeed him and stating explicitly, that the doctrine has been provided completely, so no further direction should be necessary, as follows.
"What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?"
Perhaps the greatest learning for me here is the importance of going back to the texts, reading and re-reading the texts critically and striving to understand the clear direction that the Buddha has provided. Our is, then, to follow.
Thanks again Mark for a great question!
#3Submitted by Jerzy Nawrocki on Wed, 10/30/2013 - 01:41.
In the end what liberate us: themselfs or Truth even as beautiful as the Three Jewels is? Is the liberation of the Holly Gift or just a skill only?
Sounds like a good kong-an or looks like poisoned arrow?
parable of the raft
***************
In the Mahaparinibbana Sutta instead of advising students to be their own refuge, why didn't Buddha admonish his students to continue to take refuge in the 3 Jewels after his death?
***************
There is the parable of the raft, which is a preamble to the later concept of emptiness in Mahayana.
Monks who had been learning under the Buddha for years might have come to the point where the raft -which had helped them cross to the yonder shore- was no longer useful:"if you meet the Buddha, kill the Buddha" they say in late Mahayana; all is emptiness after all.
Excessive attachment to the three jewels might be equated with excessive attachment to ritualism.
Excessive attachment to ritualism had already been discarded in post-Vedic times in India at the time of the Upanishads.
FWIW
Maha-parinibbana Sutta
This is an excellent question that has, most importantly, led me back to the sutta itself, to attempt to unravel the intention of the Buddha.
For reference, I’m reviewing the Maha-parinibbana Sutta as translated by Sister Vajira and Francis Story and shared on accesstoinsight.org.
To begin to answer Mark's question, I think it may be helpful to consider the full exhortation, as presented in this Sutta:
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge."
So, at a minimum, we have a reference here to the Dhamma jewel as a refuge within this same statement, clarifying the initial part of the statement of being a refuge unto one’s self.
This can also be taken in contrast to a statement made early on in the sutta to the brahman Vassakara, who sought out the Buddha at the behest of King Ajatasattu. The Buddha simply dismisses Vassakara with, "Do as now seems fit to you, brahman."
This statement echoes the Ajivika Upaka’s dismissal of the Buddha just after his enlightenment with, “May it be so sir.” Neither is a ringing endorsement nor is it followed with any further questioning or explanatory dialogue.
Here in this case, however, the Buddha’s direction to be one’s own refuge, grounded in the Dhamma, is followed by this statement with the required clarification,
"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge."
The Buddha then follows this explanatory statement with an example of those who have followed this very direction or who will follow this direction.
"Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, [20] if they have the desire to learn."
So at the very least we have a linking of this guidance to be one’s on refuge to both the Dhamma and the Sangha.
Now, if we refer back to the “Mirror of Dhamma” that the Buddha presents earlier in this same sutta, we find the explicit grounding in the triple gem that precedes the direction to be one’s own refuge.
"…the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'
He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, [18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'
He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'
And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind."
So, taken in context, the Buddha’s direction to be one’s own refuge is placed within a recapitulation of the core teachings and alongside the direction to specifically rely on the Buddha, Dhamma and Sangha as one takes responsibility for attaining one’s own cessation. To add further clarity, the Buddha passes into parinirvana only after providing this direction, refusing to set up another leader to succeed him and stating explicitly, that the doctrine has been provided completely, so no further direction should be necessary, as follows.
"What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?"
Perhaps the greatest learning for me here is the importance of going back to the texts, reading and re-reading the texts critically and striving to understand the clear direction that the Buddha has provided. Our is, then, to follow.
Thanks again Mark for a great question!
refuge or liberation
In the end what liberate us: themselfs or Truth even as beautiful as the Three Jewels is? Is the liberation of the Holly Gift or just a skill only?
Sounds like a good kong-an or looks like poisoned arrow?