2011

Pearls of Universe

Pearls of Universe
Selected Quotes of the Mahayana Mahaparinirvana Sutra Volume XII
Original Translation to English by Kosho Yamamoto Edited and Revised by Dr. Tony Page Translation to Brazilian Portuguese by Marcos Ubirajara de Carvalho e Camargo

Volume XII

Marcos Ubirajara de Carvalho e Camargo 1 Page Cristal Perfeito 22/07/2011

Pearls of Universe

Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo

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Pearls of Universe 2010-08-04

The Depths of the Middle Path

Oh, good man! All Buddhas and Bodhisattvas do not say definitively that the cause includes the result, that no result rests in the cause, or that is has result, or that "is-not" is resultless. If we say that there is definitely a result in a cause, or that there is no definitely result in a cause, or that there is no definitely result in is, or that is-not is definitely resultless; know that we belong to the clan of Maras. We belong to the class of Maras. Then, we are those who belong to the "craving". Such a person of craving cannot eternally do away with the bonds of birth and death. This person does not know what obtains regarding the mind and greed. Oh, good man! All Buddhas and Bodhisattvas show us the Middle Path. Why? Things can be is-not or not-is-not. But nothing can ever be definite. Why not? Because consciousness comes about through the eyes, color, brightness, mind and thought. However, this consciousness is never definitely in the eye, color, brightness, mind, or thought. Also, it is not in between; it is not in is, nor is it in is-not. As it arises through causal relations, we say "is". As it has no nature of its own, we say "isnot". That is why the Tathagata expounds and says: "All things are not "is" (because of lack of self-nature), and not "is-not" (because of causal relations). Oh, good man! All Buddhas and Bodhisattvas do not say definitely that there is the nature of purity or the nature of the impurity in the mind. Because there is no a definite place where the mind which is pure or the mind that is impure exists. Through causal relations there arises greed. We say "not-is-not". As originally there is no nature of greed, we say "isnot". Volume XII Page 3

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Oh, good man! Through causal relations, the mind becomes greed, through causal relations, the mind can liberate itself." Nirvana Sutra, Chapter 31, on the Bodhisattva Highly-Virtuous King 5. 2010-08-04

What is faith
"What is faith? The Bodhisattva-Mahasattva believes that there is recompense in the Three Jewels and in giving. The two truths [i.e. relative and ultimate] and the Way of the One Vehicle ["ekayana"] are not different. He believes that all Buddhas and Bodhisattvas classify things into three, so that all beings quickly gain Emancipation. He believes in "Paramartha-satya" [the truth of Ultimate Reality] and good expedient means. This is faith. A person who believes thus cannot be beaten by any Sramanas, Brahmins, Marapapiyas, Brahma, or anyone. When a person grounds himself in this faith, he gains the nature of a holy sage. One practices giving, and this - whether big or small - all leads to Mahaparinirvana, and thus one does not fall into birth and death. It is the same with upholding the moral precepts, hearing the Way, and Wisdom, too. This is faith. Nirvana Sutra, Chapter 31, on the Bodhisattva Highly-Virtuous King 5.

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Pearls of Universe 2010-08-06

What is straight mind

What is the straight mind? The Bodhisattva-Mahasattva keeps a straight mind towards all beings. All beings flatter, as the occasion arises. Not so with the Bodhisattva. Why not? Because he knows well, that all good things, comes through causal relations. The BodhisattvaMahasattva sees all the evils and mistakes made by the beings. But he does not speak about these things. Why not? Possibly worries will come about. If defilements rise to their heads, this will lead to evil realms (of existence). If he sees beings performing some good deeds, he praises them. What is a good deed? It is the so-called Buddha Nature. When the Buddha Nature (manifested in a person) is praised, all beings aspire to Unsurpassed Enlightenment." Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-09

The Quality of Those Who Asks

Then, the Buddha praised and said: "Well said, well said, oh good man! There are two types of people in the world, who are as rare as the udumbara. One is the person who does not commit evil deeds; and the second is the person who thoroughly confesses when has sinned. Such people are extremely rare. There are two further types of people. One benefits others; the other remembers well the benefits he received. Furthermore, there are two kinds of people. One accepts new rules (of conduct); and the other looks back to what happened, and does not Volume XII Page 5

Pearls of Universe forget. Also, there are two further types of people. One does what is new; and the other practices what is old. Also, there are two other types of people. One feels pleasure in giving ear to Dharma; and the other delights in talking about the Dharma. Also, there are two further types of people. One asks about what is difficult; and the other answers well. You're the kind of person who asks well about what is difficult; the Tathagata is one who answers well. Oh, good man! Through these questions well placed, there can be the turning of the Wheel of Dharma, the killing of the great tree of the 12 links of causation, the passage of people across the vast ocean of birth and death, the good fight against the King Marapapiyas, and the overthrow of victorious banner of Papiyas. Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-10

The Nine Factors of Causal Relations in Illnesses

Oh, good man! I say: If someone gets a good doctor, good medicine, and good attendance; one can drive away the illness. Otherwise, the illness will not depart." Now, what does this mean? Oh, good man! The life-span of such a person is not defined. Although the [expected] end of his life has not yet reached, by the nine factors of the causal relations, it loses his life. What are the nine? First, it is well aware of the unreliability of food and yet, in contradiction to this, partakes of it. Second, it eats too much. Third, it eats even when the former food has not yet been digested. Fourth, it is not regular in their dealings with nature. Fifth, even though it is ill, it does not comply with the doctor's words. Volume XII Page 6

Pearls of Universe Sixth, it does not follow the advice of the medical attendants. Seventh, it strongly holds things in, and not put them out. Eighth, it comes out at night. As it comes out at night, the devils come, and attack him. Ninth, its rooms are not very good. For this reason, I say that if the patient takes the medicine, his illness will be cured; and if he does not, it will not be cured. Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-11

The Harp and the King

"Oh, good man! For example, there is a king who hears a harp, whose sound is serene and wonderful. In his mind delighted, joy and bliss arise, interspersed with loving thoughts, and it's hard [for him] move away the superb feeling. He says to his minister: 'From where does that kind of wonderful sound'? The minister answered: 'That wonderful sound comes from the harp, majesty. The King further says: 'Bring me that sound'! Then, the minister puts the harp before the throne of the king, and says: 'Oh great king! This is the sound '! The King says to the harp: 'Make the sound, make the sound'! But, the harp does not produce any sound. Then the King cuts off his strings, and still there is no sound. He rips her to bark, crushes the wood, and breaks everything up into pieces, intending to force the sound output, but no sound [arises]. Then the King gets enrage with the minister, and say: 'How dare you lie to me'? The minister says to the King: That is not the way to get a good sound. All the causal relations, and good expedient means, can indeed call forth the sound'. Volume XII Page 7

Pearls of Universe It's the same with the Buddha-Nature. There is no place where it rests. Only through the best expedient means is it able to appear. When it can be seen, one gains Unsurpassed Enlightenment. The icchantika can not see the Buddha-Nature. [Thus,] how can he make away with the sins of the three (evil) realms (of existence)?" Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-12

The Nature of Cream

"Oh, good man! You say that if there is not the nature of cream in milk, it can not produce the cream; if the seed of nyagrodha tree does not possess the nature to be 50 feet tall, can not occur of this reach 50 feet. An ignorant person may well say this, but not one who is wise. Why? Because there is not nature (own of any phenomena). Oh, good man! If there were the nature of cream, there would be no need to evoke the power of causal relations. Oh, good man! Mix water to milk, leave them thus for a month, and we will never get the cream. If a drop of essence of 'phalgu' [ficus oppositifolia: a red powder usually made of wild ginger root] is added, we obtain the cream. If there were the phenomenon of cream, why would we need to wait upon the combination of causal relations? The same is the case with the Buddha Nature of all beings. Assisted by various causal relations, we can see it; based on various causal relations, we can attain unsurpassed Enlightenment. If things come about based on causal relations, this tells us that there is no nature that may be called its own, (the phenomenon itself). Since there is no nature that can be named, one may well attain unsurpassed Enlightenment. Oh, good man! For this reason, the BodhisattvaMahasattva always praises (what is) good in a person, and does not speak badly of what is deficient. This is straight mind." Volume XII Page 8

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Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-16

Parents and Sons

"Oh, good man! For example, there are parents who have a child. They love that child too much. They give to the child fine clothes and the best dishes as occasion requires, and the child has no feeling of anything lacking. If their child becomes arrogant, and says unpleasant words, they restrain their anger by love; they do not even think to themselves that they have given to the child their own clothes and food. It's the same with the Bodhisattva-Mahasattva, too. He sees all beings as his only child. If the child suffers from illness, the parents also suffer. They seek a doctor, medicines and medical care. When the illness is gone, they do not think that healed their son of his illness, and done away with it. It's the same with the Bodhisattva. Seeing that all beings suffer from the illness of defilement, compassion awakens in his mind. And then, he speaks of Dharma. When a person listens to his sermons, all defilements flee. When the defilements are gone, he does not think or says the he has done away the suffering of defilements. If such a thought occurred to him, he would not be able to attain unsurpassed Enlightenment. He just thinks that he once spoke of the Way to a being, and thus cut off the fetter of defilement. The Bodhisattva-Mahasattva experiences no anger or joy towards beings. Why not? Because he practices the Samadhi of the All-Void. On practicing the Samadhi of the All-Void, to whom could the Bodhisattva evince any anger or joy?" Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.

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Pearls of Universe 2010-08-18

The Original Nature of All Things

"Oh, good man! The nature of all things is originally All-Void. Why? Because we cannot hold the nature of all things in our hands. Oh, good man! The nature of matter cannot be held in our hands. What is the nature of matter? Matter is not earth, water, fire, or wind. And yet, it is not separated from the nature of earth, water, fire, and wind. It is not blue, yellow, red or white. And yet, it is not separated from the color aspect of blue, yellow, red or white. It is not 'is'; it is not 'is-not'. How can we say that matter has its own nature?

Personified Prajnaparamitof Singhasari, Java.Image from Wikipedia

As its nature is impossible to catch hold, we say 'all-void'. It's the same with all things. As there is similarity and continuity, the common mortals observe, and say that the nature of all things is not 'all-void'. The Bodhisattva performs the five things. So, he sees that the original nature of all things is 'all-silence'. Oh, good man! If there is any Shramana, or Brahmin who sees that the nature of all things is not 'allvoid', know that such a person is not Shramana, nor Brahmin. Such a Volume XII Page 10

Pearls of Universe person can not practice Prajnaparamita, and attain the Great Nirvana. It can not see all the Buddhas and Bodhisattvas face to face; it is kindred of Mara. Oh, good man! The nature of all things is originally All-Void. And when the Bodhisattva practices the All-Void, he sees the All-Void of all things." Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6. 2010-08-19

The Lion's Roar

Then, there was amongst the congregated, a Bodhisattva called 'Lion's Roar'. He stood up, adjusted his robe, touched the feet of the Buddha, prostrated himself, joined his hands, and said to the Buddha: "Oh, World Honored One! I wish to ask. Please, let me to ask, oh Great Compassionate One!" Then, the Buddha said to all in the congregation: "Oh, good men! Now, you should honor very, respect, and praise this Bodhisattva. Make offerings of incense and flowers, music, necklaces, banners, canopies, clothes, food, drinks, bedding, medicines, houses and palaces, and track their comings and goings. Why? Because this Bodhisattva, in the past, held nobly all the good deeds at the places of the Buddhas, and he is replete of virtues. Because of this, he now desires to issue a lion's roar before me. Oh, good men! He's like a lion-king. He knows his own power, has sharp teeth, and their four legs are firmly on the ground. He lives in a rocky grotto, he wags his tail, and gives a roar. When he presents himself thus, he knows that indeed issues a lion's roar. The real Lion-King emerges from his den early in the morning. It stretches his body and yawns. Look around, growls, and roars for eleven things. Volume XII Page 11

Pearls of Universe What are those eleven? First, he wants to crush a person who, not being a lion, intends to present himself as a lion. Second, he now wants to test his own physical strength. Third, he wants to purify the place where he lives. Fourth, he wants to know the places where all others are living. Fifth, he does not fear anyone. Sixth, he wants to wake up those who are asleep. Seventh, he wants make all the indolent animals, non-indolent. Eighth, he wants all the animals come and surrender [to him]. Ninth, he wants to subjugate the great gandhahastin. Tenth, he wants to test all sons. Eleventh, he wants adorn all those with whom he is related. All birds and animals hear the lion's roar. Those of water hide themselves down in the depths, those on earth in grottoes and caves, those who fly fall to the ground, and all those great gandhahastins become frightened, and expel impurities. Oh, good men! A fox can pursue a lion for one hundred years, however, it can not roar. The situation is like that. The son of a lion, at the age of three full years, can truly roar like a Lion-King." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Pearls of Universe 2010-08-20

Lion Steps
Oh, good men! The Tathagata, with the fangs and claws of the Right Enlightenment Wisdom, with the paws of the four unlimited minds, with the full body of the six paramitas, with manly courage of the ten powers, with the tail of the Great Loving-Kindness, and living in the pure grottos of the four Dhyanas, emits the lion's roar, and crushes the armies of Mara, revealing to all beings the ten powers, and opening up the place where the Buddha goes. He becomes a refuge to all those fleeing from distorted views, he consoles beings who fear the birth and death, he awakens beings who sleep in ignorance, he proclaims to those of distorted views, that what the six masters say is not the lion's roar, he crushes the arrogant mind of Puranakashyapa and others, it causes the two vehicles become repentant, he teaches all the Bodhisattvas of the fifth stage and enables them to acquire a mind of great power, he makes the four classes of the Sangha who abide in right views not to be afraid of the four classes of the Sangha who persist in distorted views. He steps forth from the grottoes of the holy actions, pure actions, and heavenly actions in order to crush the arrogance of all beings. He yawns so as to evoke the Wonderful Dharma. He looks towards the four directions in order to cause beings to gain the fourfold unhindered knowledge. His four legs stand firmly on the ground, so that beings can peacefully abide in shila-paramita. Thus, he utters a lion's roar. Utter the lion's roar means to make known that all beings possess the Buddha Nature, and that the Tathagata is Eternal, and Unchanging. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1

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Pearls of Universe 2010-08-23

Buddha Nature
"Oh, good man! If you desire to know what is the Buddha Nature, listen carefully, listen carefully. Now, I will analyze and explain it to you. Oh, good man! The Buddha Nature is none other than the All-Void of 'Paramartha-satya. The All-Void of 'Paramartha-satya' is Wisdom. We say 'All-Void'. This does not refer to any void, [or voidness], nor nonvoid. The Wisdom sees the Void and the non-Void, the Eternal and the non-Eternal, Suffering and Bliss, the Self and the non-Self. The Void refers to all births and deaths. The non-Void refers to Great Nirvana. And the not-Self is nothing more than birth and death. The Self refers to Great Nirvana. If someone sees the All-Void, but does not see the non-Void, we do not speak of this as the Middle Path. Or if someone sees the non-Self of all things, but does not see the Self, we do not call this the Middle Path. The Middle Path is the Buddha Nature. For this reason, the Buddha Nature is Eternal and unchanging. As ignorance overspreads it, all beings are unable to see it. The Sravaka and Pratyekabuddha see the All-Void of all things. But they do not see the non-Void. Or they see the non-Self of all things, but they do not see the Self. Due to this, they are unable to reach the All-Void of 'Paramartha-satya Since they fail to reach the All-Void of 'Paramartha-satya', they fail to enact the Middle Path. Since there is no Middle Path, there is no vision of the Buddha Nature. Oh, good man! There are three visions of the Middle Path. The first is the definitely blissful action, the second is the definitely sorrowful Volume XII Page 14

Pearls of Universe action, the third is the sorrow-bliss action. We say definitely blissful action. This is like in the case of the so-called Bodhisattva Mahasattva who, pitying all beings, lives in Avichi Hell, and yet feels things as of the bliss of the Heaven of third dhyana. We say definitely sorrowful action, referring to all common mortals. We say 'sorrow-bliss action. This alludes to Sravakas and Pratyekabuddhas. The Sravakas and Pratyekabuddhas feel sorrow and bliss, and gain the thought of the Middle Path. For this reason, although a person possesses the Buddha Nature, can not see it well. Oh, good man! You say that we speak of the 'Buddha Nature'. Oh, good man! The Buddha Nature is the seed of the Middle Path of the unsurpassed Enlightenment of all Buddhas." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-08-24

The Vision of the 12 Links of Interdependence

"Oh, good man! All beings are unable to see the 12 links of interdependence. So, they ride on the wheel of transmigration. Oh, good man! Just as the silkworm makes a silk cocoon, is born and dies by itself, so do things proceed with all beings. Since they do not see the Buddha Nature, they generate karma of defilement, and repeat births and deaths, just as a person bounces a ball (with feet). Oh, good man! This is why I say in the sutra: Someone who sees the 12 links of interdependence, sees the Dharma; someone who sees the Dharma, sees the Buddha'. 'The Buddha is none other than the Buddha Nature'. Volume XII Page 15

Pearls of Universe Why so? Because all Buddhas make this their own nature. Oh, good man! There are four kinds of knowledge, that see the 12 links of interdependence. These are: 1) low, 2) medium, 3) top, and 4) topmost. A person of low position, does not see the Buddha Nature. Not reaching it, he gets the way of a Sravaka. Those of the middle position, also do not see the Buddha Nature. Realizing the Buddha Nature, they gain the way of the Pratyekabuddha. Those of the top position see, but not clearly. Not being clear, they live in the soil of the ten abodes, (are Bodhisattvas). The topmost persons see clearly. Thus, they attain unsurpassed Enlightenment. Because of this, we call the 12 links of interdependence of Buddha Nature. The Buddha Nature is the All-Void of 'Paramartha-satya. The All-Void of 'Paramartha-satya' is the Middle Path. The Middle Path is the Buddha. The Buddha is Nirvana." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-08-25

The Final Unsurpassed Enlightenment of All Beings

Oh, good man! As all beings will finally gain Unsurpassed Enlightenment, I say that all beings possess the Buddha Nature. The beings do not really possess the 32 signs of perfection, and the 80 minor characteristics of excellence. Thus, in this sutra, I say in a gatha: 'What was originally, now it's not longer; what originally was not, now is; There can be nothing such as 'is' succeeding in the Three Times'. Oh, good man! There are three kinds of what exists. One, is what comes Volume XII Page 16

Pearls of Universe about in future days; the second, is what currently exists; and the third, is what existed in the past. 'All beings will attain Unsurpassed Enlightenment in the days to come. *This is the Buddha Nature+. All beings now possess all the ties of defilement. So, they do not possess at present the 32 signs of perfection, and the 80 minor characteristics of excellence. Thus, the beings who have cut off the ties of defilement in the past, see at present the Buddha Nature. So, I always say that all beings possess the Buddha Nature. I say that even icchantika possesses the Buddha Nature. The icchantika not have the good dharma. The Buddha Nature is also a good Dharma. As there are the days to come, there is also the possibility for the icchantika to possess the Buddha Nature. Why? Because all icchantikas can finally attain Unsurpassed Enlightenment. Oh, good man! As an example: there is a man who has a certain amount of cream. People ask: 'Do you have any butter'? He answers: 'I have'. But, truth to tell, cream is not butter. Skillfully worked out, he is sure to get it. So, he says that has butter. It's the same with beings. All have the mind. 'Anyone with a mind assuredly will find Unsurpassed Enlightenment. This is why I always say that all beings possess the Buddha Nature." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-08-26

The Absolute
Oh, good man! About the absolute, there are two types. One is the absolute in adornment, and the other is the ultimate absolute. One is the absolute in the secular sense, and the other is the absolute in the transcendent sense. By the absolute in adornment is meant the six Volume XII Page 17

Pearls of Universe paramitas; the ultimate of the absolute is the One Vehicle which beings gain. The One Vehicle is the Buddha Nature. This is why I say that all beings possess the Buddha Nature. All beings possess the One Vehicle. As ignorance obstructs them, they can not see. Oh, good man! In Uttarakuru, the fruition of Trayastrimsa Heaven can not be seen by beings because there is [this] blinding [of ignorance]. It's the same regarding the Buddha Nature. Beings can not see it because of the blinding of defilement. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-08-30

The Buddha Nature of All Beings

Oh, good man! I once lived in Nairanjana River, and said to Ananda: Now, I want to bathe in the River. Give me my robe and washing powder. Then, I entered the water. All the birds in the air, and those in water and on land came and watched. Then, there were also 500 Brahmacarins, who lived near the River. They came to me and said: 'How can you hope to gain the Adamantine Body? If Gautama does not talk about the 'not-is', will follow him and accord with the rules of food'. Oh, good man! I, at that time,
Buddha in Sarnath Museum, India

with the wisdom of mind-reading, Page 18

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Pearls of Universe fathomed the mind of the Brahmacarins and told them: What do you mean by saying that I talk of not-is? All the Brahmacarins said: 'You, Gautama, established previously, here and there in the sutras, that all beings do not possess the Self '. Now, you say that there is no 'Self'. How can you say that this is not the theory of 'not-is'? If [there is] no 'Self, who upholds the precepts and who violates [them]'? I, the Buddha, said: 'I never said that all beings do not have the' Self ', I have always said that all beings possess the Buddha Nature. Is not the Buddha Nature the 'Self'? Thus, I never talked of 'not-is'. All beings do not see the Buddha Nature. Hence, [for they, there are] the nonEternal, non-Self, the non-Bliss, and non-Purity. These are the visions of 'not-is'. Then, all the Brahmacarins, on hearing that the Buddha Nature is the 'Self', aspired to unsurpassed Bodhi mind, and then, renouncing the world, practiced the way of Bodhi. All the birds in the air, and those in water and on land aspired to unsurpassed Bodhi, and having aspired, abandoned their bodies. Oh, good man! This Buddha Nature, truth to say, is not the 'Self'. For the benefit of all beings, I say 'Self'." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-01

Colors in the Daytime

Then, Bodhisattva Lion's Roar said: "Oh, World Honored One! If it is the case that all beings possess the Buddha Nature, like any vajraguardsman [i.e., a person who holds in his hands a diamond, and thus protects the Buddhist teaching], why is it that all beings can not see it?"

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Pearls of Universe The Buddha said: "Oh, good man! For example, the 'matter' *'rupa+ has representational qualities as (color) blue, yellow, red, and white; (size) as long or short; but a blind person can not see them as such. Although not seen, we can not say that there are no such qualities as blue, yellow, red, white, long or short. Why not? Although a blind person can not see them, someone who has eyes can see them. It's the same with the Buddha Nature. Although all beings can not see it, the Bodhisattva of the ten abodes can see it somewhat; the Tathagata sees it thoroughly. The Buddha Nature seen by the Bodhisattva of the ten abodes is like colors seen at night. What the Tathagata sees is like colors seen in the daytime. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-02

The Twelve Links of Interdependent Arising

Oh, good man! All beings have, equally, the twelve links of interdependence. These are the cases of the interior and exterior. What are the twelve? 1. The defilement from the past is called ignorance ['avidya']. 2. The karma from the past is called mental formation ['samskara', ie, mental volitions and impulses]. 3. In this present life, first, we gain life in the womb. This is consciousness ['vijnana']. 4. After entering the womb, the five parts [i.e., the five limbs or five parts of the human body, composed of two hands (arms), two feet Volume XII Page 20

Pearls of Universe (legs), and head (column)], and the four roots [i.e., the four sense organs of the eye, ear, nose, and mouth] are not yet fully formed. This state is called mind-and-body ['nama-rupa "]. 5. When one has the four roots, and when one is not yet in the stage of touch ['sparsa'], this stage is called the six spheres ['sadayatana']. 6. When no feeling of suffering or joy has yet arisen, this stage is called 'touch'. 7. When one clings to a single love, this stage is called feeling ['vedana']. 8. When one learns and befriends the five desires, this is craving ['trshna']. 9. When one looks inside and out, and has affection, this is clinging ['upadana']. 10. When one raises actions inside and out, in the three categories of body, mouth and mind, this is existence ['bhava']. 11. The consciousness that one has in life is the birth [of someone] in future days [i.e., one's worldly consciousness provides the basis for one's future rebirth], and 12. The body-and-mind, the six spheres, touch, and feeling are the old age, illness, and death of the future. These are the twelve links of interdependence. Oh, good man! Although there are these twelve links of interdependent arising, there are cases where things do not so happen. When one dies at the kalala stage, (fetal stage), there can not be the twelve. There can Volume XII Page 21

Pearls of Universe be the twelve when one gets into the stages (of life) beginning with birth and ending with old age and death." Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-03

The Grass of the Himalayas

Oh, good man! There is a grass called 'ninniku' in the Himalayas. If a cow eats it, that cow will bring forth sarpirmanda. There is a different type of grass that, when eaten, does not bring forth sarpirmanda. Although no sarpirmanda comes forth [in such circumstances], we can not say that there is no 'ninniku' in the Himalayas. It's the same with the Buddha Nature. The Himalayas are the Tathagata, the 'ninniku' is the Great Nirvana, the foreign grass is the 12 types of sutras. If beings give ear to, respect and praise the Mahaparinirvana, they will see the Buddha Nature. Although not found in 12 types of sutras, we can not say that there is no Buddha Nature. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-08

Desiring Little and Feeling Satisfied

The Bodhisattva Lion's Roar said: "Oh, World Honored One! What difference is there between desiring little, and feeling satisfied?" Volume XII Page 22

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Oh, good man! Desiring little is not seeking and not taking (for oneself); feeling satisfied is not feeling regret when one gains little. Desiring little is having little; feeling satisfied means that the mind does not care about the things offered. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-09

The Three Kinds of Desire

Oh, good man! There are three kinds of desire, namely: 1) evil desire, 2) great desire, and 3) desire for the sake of desire. We say evil desire. A Monk may gain greed in his mind, become the leader of a great mass [of people], make all the priests follow him, lead all four classes of Buddhist Sangha to make offerings to him, respect, praise and encourage him, make him preach to all the other first, before the four classes of the Sangha; make everyone believe in his words, make kings, ministers and rich people give him respect, so that they give him plenty of clothes, food, drinks, bedding, medicine and the best types of accommodations. These are desires for the temporal life of birth and death. These are the 'evil desires. What is 'great desire'? For example, there is a Monk who gains greed in your mind, so that he makes himself known among the four classes of the Buddhist Sangha as one who has attained the stage from the first until the tenth (abode), the unsurpassed Bodhi, the Arhatship, or such others stages as Srotapanna, the four dhyanas, or the Fourfold Unhindered Wisdom - all this merely for the sake of profits. This is great desire. Volume XII Page 23

Pearls of Universe A Monk may desire to be born as a Brahma, as Marapapiyas, as an Isvara, a Chakravartin, a Kshatriya, or a Brahmin, so that he can have unrestrictedness. As this is only for profit, this can well be called desire for the sake of desire'. If a person is not despoiled by these three (types of) evil desires, such a person is someone with little desire to possess. By desire is meant the 25 cravings. If a person does not have these 25 cravings, such a person is called one who has little desire to possess. When a person does not seek to possess what it may expect to have in the days to come, we call this seek little to possess. The person gains, but does not cling. This is feeling satisfied. Not seeking to be respected is seeking little to possess. A person may obtain things, but if it does not seek to accumulate them, this is feeling satisfied. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1. 2010-09-14

The Effort for the Mahaparinirvana

What is effort? There is a Monk who wants to purify the actions of his body, mouth and mind, and segregates himself from all evil deeds, accumulating all the good deeds. This is effort. Such a person focuses his mind on the six spheres, namely: 1) Buddha, 2) Dharma, 3) Sangha, 4) Shila [the moral precepts], 5) offerings, and 6) sky. This is right thinking. The Samadhi resultant from right thinking is right meditation. Someone who abides in right meditation sees all things as Void. This is right Wisdom. Someone perfect in right Wisdom segregates himself from all the bonds of defilements. This is Emancipation. The person who got the Emancipation, praises it to all beings and says Volume XII Page 24

Pearls of Universe that this Emancipation is Eternal and Unchanging. This is the correct praising of Emancipation. This is unsurpassed Mahaparinirvana. Nirvana Sutra, Chapter 33, on Bodhisattva Lion's Roar 1. 2010-09-17

Seeing and Hearing About the Buddha Nature

Oh, good man! You ask: With what eye does the Bodhisattva of the ten stages sees the Buddha Nature, but not quite clearly, and with what eye does the World-Honoured One see the Buddha Nature clearly? Oh, good man! With the Eye of Wisdom one sees it not quite clearly; with the Buddha Eye, one sees it clearly. When one is in Bodhi practice, there is no clearness; with nothing to practice, one sees all clearly. When one has nothing more to practice, one sees clearly. When one abides in ten stages, one does not see quite clearly. When one does not need to stand or move about, clearness comes about. Because of the causal relations of Wisdom, the Bodhisattva Mahasattva can not see clearly. The All-Buddha-World-Honored One is out of the causal relations realm. It is due to this that he sees clearly. One awakened to all things is the Buddha Nature. The Bodhisattva of the ten stages can not be called awakened to all things. Because of this, although he sees, does not see clearly. Oh, good man! There are two types of seeing. One is seeing with the eye; the other is hearing and seeing. The All-Buddha-World-Honored One sees the Buddha Nature with the eye, in the [same] way in which one sees a mango that is in one's own hand. The Bodhisattva of the ten stages sees the Buddha-nature by hearing (i.e., through faith). Hence, not quite clearly. The Bodhisattva of the ten stages knows well that he definitely will attain unsurpassed Enlightenment. And yet, he does not Volume XII Page 25

Pearls of Universe know that all beings possess the Buddha Nature. Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Pearls of Universe

CONTENTS THE DEPTHS OF THE MIDDLE PATH ......................................... 3 WHAT IS FAITH ................................................................... 4 WHAT IS STRAIGHT MIND ...................................................... 5 THE QUALITY OF THOSE WHO ASKS ........................................ 5 THE NINE FACTORS OF CAUSAL RELATIONS IN ILLNESSES .............. 6 THE HARP AND THE KING ...................................................... 7 THE NATURE OF CREAM ....................................................... 8 PARENTS AND SONS ............................................................ 9 THE ORIGINAL NATURE OF ALL THINGS .................................. 10 THE LION'S ROAR.............................................................. 11 LION STEPS...................................................................... 13 BUDDHA NATURE ............................................................. 14 THE VISION OF THE 12 LINKS OF INTERDEPENDENCE .................. 15 THE FINAL UNSURPASSED ENLIGHTENMENT OF ALL BEINGS ........ 16 THE ABSOLUTE ................................................................. 17 THE BUDDHA NATURE OF ALL BEINGS ................................... 18
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Pearls of Universe

COLORS IN THE DAYTIME .................................................... 19 THE TWELVE LINKS OF INTERDEPENDENT ARISING ..................... 20 THE GRASS OF THE HIMALAYAS ............................................ 22 DESIRING LITTLE AND FEELING SATISFIED ................................ 22 THE THREE KINDS OF DESIRE ............................................... 23 THE EFFORT FOR THE MAHAPARINIRVANA .............................. 24 SEEING AND HEARING ABOUT THE BUDDHA NATURE................. 25

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