The writer solutions criticisms made from his reflections in "Forty-Three Years in the past" about the actual worth of the bhikkhu ordination, and asks a few additional looking out questions: Is it attainable "bad" monk could be a greater Buddhist "good" one?; What does it rather suggest to venerate the robe?; How does the laity's reverence impact the non secular future health of a bhikkhu?; Do girls have to resurrect the bhikkuni sangha in an effort to lead religious lives?
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Extra info for Was the Buddha a Bhikkhu?: A Rejoinder to a Reply to Forty-Three Years Ago
As the genuine nature of consciousness only, Absolute Suchness is equivalent to ultimate reality (parini$panna) The latter's emergence as primal consciousness (the presupposition of both knowledge and ignorance) whose essence is to know itself in the universality of its extension as the essential nature of all things, is indicated. a, it is the moment of Tathatii's absolute self-awareness, its immediate self-coincidence as subject and object. The chapter proceeds to specify the radical idealism that crucially distinguishes the ontology ofthe Ch'eng Wei-Shih Lun from that ofthe Ratnagotravibhiiga.
Here, the Sri-Mala's generic designation of the garbha as "embryo" assumes its critical significance. Once its ontic status as ground of phenomenal existence has been asserted, it follows logically that the embryonic potentiality which the garbha is, predestines all sentient beings not to a multiplicity of goals, but to one and the same "rightly completed enlightenment," the universal awakening of Tathagatahood. Expanding upon this, the scripture affirms that there can only be one ultimate "Nirvava realm" which is synonymous with the Absolute Body (Dharma· kaya) of the Tathagata, and the definition given to this latter effects a direct, if not coterminous equivalence with the Tathagataembryo (Tathagatagarbha): The Dharmakaya of the Tathagata is named 'cessation of suffering,' and it is beginningless, uncreate, unborn, undying, free from death; permanent, steadfast, calm, eternal; intrinsically pure, free from all the defilement store; and accompanied by Buddha natures more numerous than the sands of the Ganges, which are nondiscrete, knowing as liberated, and inconceivable.
Relying on the Mahiivastu, a work like the Sri-Miilii belonging to the Mahiisiinghika sect, and the Dasabhumika-sutra, Wayman and Wayman clarify the term as indicative of a saintly variety of perception and motivation, and therefore a special case of rebirth, where the "body made of mind" refers to a duplicate of the coarser, corporeal body, and is assigned to the nonflul(ional realm of immaculate actions. 30 Therefore, the Arhats and Pratyekabuddhas have gained control over the "discontinuous passing away" of corporeal form, because they have gained control of the four static defilements and the accompanying mobile defilements generated by them.
Was the Buddha a Bhikkhu?: A Rejoinder to a Reply to Forty-Three Years Ago by Sangharakshita