Rabbi, Robber, and Rabbit Horn
To discern between Buddhism and quasi-Buddhism is like speaking in Singaporean English: it is not easy to discern the word “rabbi,” “robber,” and “rabbit.” That is my sentiment when I sighted a blog named Rabbit Horn, which includes a short excerpt of Shurangama Sutra.
The blog is quasi-buddhistic, that is, teaching with Buddhistic facade, because the author endorses nihilism and nil-nirvanaism, which Shurangama Sutra actually argues against. To believe in rabbi is OK, but to believe in a robber will certainly get most of Buddhism lovers in trouble. Buddhism is just not a “rabbit-horn” teaching about vain and futility, but quasi-Buddhism is. As excerpts from Shurangama Sutra attested:
“Now you say that because dharmas arise, every kind of mind arises. Wherever it comes together with things, the mind exists in response. But if it has no substance, the mind cannot come together with anything. If, having no substance, it can yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object, and there is no such principle.” 1:198
”If it does have substance, when you pinch your body with your hand, does your mind which perceives it come out from the inside or in from the outside? If it comes out from the inside, then, once again, it should see within your body. If it comes in from outside, it should see your face first.1:199
”Ananda, when all the things in the world, including blades of grass and strands of silk thread, are examined at their fundamental source, each is seen to have substance and a nature, even empty space has a name and an appearance. 1:258
How much the less could the clear, wonderful, pure bright mind, the essence of all thoughts, itself be without a substance? ”1:259
As a result, I reflect in a poem:
To be or not to be,
That is the question!
If wasn’t for women,
Men’s ding-dong* start to rust!
To be or not to be,
That is the question,
Whether faith in vanitat,
Or to blind faith to so called God?
To be or not to be,
That is the question,
If here no nirvana,
Many *ding-dong vainly rust!
The end-of-dharma period supposedly started around this decade- 45 years for proper-dharma period, during which Buddha was alive, 2500 years of mimic-dharma period, and who knows how long is the end-of-dharma period - and doomed of dharma will start with demise of Shurangama Sutra, either lost, lost in translation, twisted in explanation.
p.s. Please inform me if I offend anyone! *This poem just tries to illustrate that if there is no nirvana, then the Buddhists celibacy is irrational and pointless.
To discern between Buddhism and quasi-Buddhism is like speaking in Singaporean English: it is not easy to discern the word “rabbi,” “robber,” and “rabbit.” That is my sentiment when I sighted a blog named Rabbit Horn, which includes a short excerpt of Shurangama Sutra.
The blog is quasi-buddhistic, that is, teaching with Buddhistic facade, because the author endorses nihilism and nil-nirvanaism, which Shurangama Sutra actually argues against. To believe in rabbi is OK, but to believe in a robber will certainly get most of Buddhism lovers in trouble. Buddhism is just not a “rabbit-horn” teaching about vain and futility, but quasi-Buddhism is. As excerpts from Shurangama Sutra attested:
“Now you say that because dharmas arise, every kind of mind arises. Wherever it comes together with things, the mind exists in response. But if it has no substance, the mind cannot come together with anything. If, having no substance, it can yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object, and there is no such principle.” 1:198
”If it does have substance, when you pinch your body with your hand, does your mind which perceives it come out from the inside or in from the outside? If it comes out from the inside, then, once again, it should see within your body. If it comes in from outside, it should see your face first.1:199
”Ananda, when all the things in the world, including blades of grass and strands of silk thread, are examined at their fundamental source, each is seen to have substance and a nature, even empty space has a name and an appearance. 1:258
How much the less could the clear, wonderful, pure bright mind, the essence of all thoughts, itself be without a substance? ”1:259
As a result, I reflect in a poem:
To be or not to be,
That is the question!
If wasn’t for women,
Men’s ding-dong* start to rust!
To be or not to be,
That is the question,
Whether faith in vanitat,
Or to blind faith to so called God?
To be or not to be,
That is the question,
If here no nirvana,
Many *ding-dong vainly rust!
The end-of-dharma period supposedly started around this decade- 45 years for proper-dharma period, during which Buddha was alive, 2500 years of mimic-dharma period, and who knows how long is the end-of-dharma period - and doomed of dharma will start with demise of Shurangama Sutra, either lost, lost in translation, twisted in explanation.
p.s. Please inform me if I offend anyone! *This poem just tries to illustrate that if there is no nirvana, then the Buddhists celibacy is irrational and pointless.
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