2010-12-22

Wisdom


"Tenth, his wisdom is perfect. By Wisdom is meant seeing the so-called Tathagata, the Eternal, Bliss, the Self, the Pure, and the fact that all beings possess the Buddha Nature. He sees the two phases of things, which are: Void versus non-Void, Eternal versus non-Eternal, Bliss versus non-Bliss, the Self versus not-Self, what is possible or not possible for crushing out the proposition of dissimilarity ['vaidharmya-drstanta'], the coming about or seeing of dissimilarity that arises out from the causal relations, and the fruition of dissimilarity that arises out from the non-causal relations or non-causality. This is what we call perfection of Wisdom.

Oh, good man! This is how we say that when the Bodhisattva is perfect in these ten things, he can clearly see the formlessness of Nirvana. "

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


wisdom.mp3

2010-12-21

Donation


"Ninth, if the Bodhisattva sees any of his brethren, or anyone who is upholding the same precepts, lacking in things; he goes to others, and begs for an incense burner, priestly robes, for what is required in nursing practice, clothing, food and drink, bedding, and accommodations. "

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


donation.mp3

2010-12-17

Pearls of the Universe - Volume 6

And for the sake of Kasyapa, he spoke in a gatha:

"If one does not feel anger,
even against a single being,
and prays to give bliss to these beings,
this is loving-kindness.

If one feels compassion
for all beings,
this is the holy seed.

Endless is the reward.

Even if the five-powered Rishis filled this earth,
and gave to Mahesvara elephants, horses,
and their various possessions,
the reward gained would not equal
one sixteenth of one [impulse of] loving-kindness
that is practiced. "

Read more at Pearls of the Universe, Volume 6.


pearls of universe 6.mp3


2010-12-16

Protection of Dharma


"Eighth, there is protection of Dharma. By protecting the Dharma is meant to love the Wonderful Dharma, be always happy to talk about it, read and recite, write and copy it, think about its meaning and expound it widely, and make it prevail. If there is a person who copies, expounds, recites and praises [Dharma] and think about the meaning, one should seek things and offer him such as support, things such as clothing, food and drink, bedding and medicines. For the protection of Dharma, one must be ready to sacrifice his own body and life. This is protection of Dharma. "

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-15

Gentleness


"Seventh, he has gentleness of speech. By gentleness of speech is meant the true and wonderful words that one utters and queries before the mind acts. It is timely speech and words of truth. We call this 'gentle words'. "

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


gentleness.mp3

2010-12-14

Remembrance


"Sixth, he is perfect in remembrance. By perfection in remembrance is meant thinking about the Buddha, Dharma, Sangha, the precepts, the heavens, and equanimity. We call this perfection in thought."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-13

Effort


"Fifth, there is effort. By effort is meant that someone thinks single-mindedly on the Four Noble Truths. Even if that person's head was on fire, he would not cast off this [the weighting on the Four Noble Truths]. This is effort. "

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


effort.mp3

2010-12-10

Quietude


"Fourth, he seeks quietude. By quietude is meant the quietude of body and mind, through which one meditates on the depths of all existences. We call this quietude."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-09

Friendship with Good Friends of the Way


"Third, the Bodhisattva makes friends with many good friends of the Way. By good friend of the Way is meant a person who speaks well about faith and precepts, erudition (culture), donation, Wisdom, and who makes people practice the Way. Such a person is called the Bodhisattva’s good friend of the Way."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-08

Precepts


"Second, there is perfection of purity in the observance of moral precepts. Oh, good man! There may be a Bodhisattva who is pure in upholding the precepts. And yet, he does not so for the sake of shila, for the sake of shilaparamita, nor by beings, nor for profit, nor for Bodhi, nor for Nirvana, and nor to [become] a Sravaka or Pratyekabuddha. He only observes the precepts for the highest 'Paramartha-satya’[Ultimate Reality]. Oh, good man! This is what we call perfection in purity of the precepts of a Bodhisattva."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-07

Faith


"First, he is perfect in faith. How is faith perfect? This is believe deeply that the Buddha, Dharma and Sangha are Eternal, that all the Buddhas of the ten directions effect expedients, and that all beings and icchantikas possess the Buddha Nature. It is not believing that the Tathagata is subject to birth, aging, illness and death, that he has undergone penance, that Devadatta truly caused the Buddha's body to bleed, that the Tathagata ultimately enters Nirvana, and that the Wonderful Dharma dies out. This is when we say that the Bodhisattva is perfect in faith."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


faith.mp3

2010-12-03

Abstract of Nirvana Sutra Chapter 35


"There is a man who is rich and has great wealth. He had only one son, who has already died. His son had a son, who is now abroad. This man, suddenly, dies. The grandson, on hearing this, comes back and takes over the property. It is unclear where the wealth is. But there is no one who obstructs or claim the possession (of property). Why not? Because the debt is one (of possessions). The case is the same with the Skandhas of the Srotapanna."

Skandhas: [are the five aggregates that comprise a being or individual, namely: 1. Matter (corporeality); 2. Feelings; 3. Perceptions; 4. Mental formations; 5. Consciousness].

Srotapanna: [a person who has entered the stream of Dharma and will be reborn at most seven times].

Read more on the Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-12-02

Right Time To Practice Equanimity


"Oh, good man! When the two phases of meditation and knowledge does not go together, know that this is not the right time to practice equanimity. When the two (phases) are in balance, know that this is the right time to practice equanimity. This is the sense in which we say that the Bodhisattva knows when is the time and when is not the time. Oh, good man! When the Bodhisattva experiences the rise of defilement, and if he practices meditation and Wisdom, knows that this is not the time to practice equanimity. He should actually read and recite, write and copy, expound the twelve types of sutras, think of the Buddha, Dharma and Sangha, the precepts, the heavens, and equanimity. This is where we say we practice equanimity. Oh, good man! When the Bodhisattva practices these three phases of Dharma, he gains from this the formlessness Nirvana."

Read More on the Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


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2010-12-01

Right Time To Practice Wisdom


“A Bodhisattva can make much effort and yet not be able to arrive at the Bliss of Nirvana. Not getting this, he feels regret; or because of a dull nature, he may not be able to subdue all his five sense organs. As all defilements and illusions have full strength, he may doubt and think that there is a weakening in the observance of moral precepts. Know that this time is not good for meditation. One should practice knowledge. This is how we say that the Bodhisattva knows well when is the time and when is not.”

Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


right time to practice wisdom.mp3

2010-11-30

Right Time To Practice Meditation


Lion's Roar said: "Oh World Honored One! How does the Bodhisattva know when is the right time or not? "

"Oh good man! The Bodhisattva-Mahasattva can acquire great arrogance when he becomes blessed with happiness, arrogance from delivering a sermon, or arrogance from effort, or arrogance in discussing of understanding of a [particular] meaning, or arrogance from befriending an evil friend, or arrogance from giving (donations) which he estimates much, or arrogance from (have) good things and virtues of worldly nature, or arrogance from being respected by the nobility of worldly life. Such is not the right time to wisdom. He should then practice meditation well. "

Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.


right time to practice meditation.mp3

2010-11-26

The Eleven Virtues of the Full Moon

"Oh, good man! On the fifteenth day, when the moon is full, there are eleven things. What are the eleven? They are: 1) it really dispels the gloom, 2) it indeed enables beings to see the way and what is not the way, 3) it enables (distinguish) the right way and wrong, 4) it enables beings make away with depression and blesses them with purity and freshness, 5) it indeed destroys the arrogance of the firefly, 6) it truly dispels the thought of any thieves, 7) it indeed dispels the fear of the evil beasts of the beings, 8 ) it opens the bloom of the kumuda, 9) it thoroughly closes the petals of the lotus, 10) it calls forth within the traveler the thought of proceeding along the way, 11) it enables beings to enjoy the acceptance of five pleasures and to gain the joy in many ways.

Oh, good man! It's the same with the Tathagata's Full-Moon, to wit: 1) it truly dispels the gloom of ignorance, 2) it exposes the right way and wrong, 3) it shows clearly the wrong and steep path of birth and death, and the straight and plane path of Nirvana, 4) it enables beings to segregate themselves from greed, ill-will, and ignorance, 5) it destroys the ignorance of the tirthikas, 6) it destroys the bondage of the thieves of defilement, 7) it kills the mind that fears the five shadowings ["panca-avaranani"], 8) it enables the beings minds reveal the root of good of all beings, 9) it indeed stops the mind of the five desires, 10) it promotes the mind of beings [which want] to move forward towards the Great Nirvana, 11) it enables all beings to be pleased with the [thought of] Emancipation. For these reasons, I enter Nirvana on the fifteenth day. But, truth to tell, I do not enter Nirvana. The ignorant and the evil among my disciples say that I definitely enter Nirvana."

Nirvana Sutra, Chapter 37, on Bodhisattva Lion's Roar 5.


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2010-11-25

The Unsurpassed Boy


"Oh, good man! A person may very well come near to the Buddha and his disciples. But there is still a great distance. All the Licchavis said: 'We know that we're lazy. Why? If we were not lazy, the Tathagata, the King of Dharma, would have to appear among us’.

Then, among the congregated, there was the son of a Brahmin called Unsurpassed, who said to all the Licchavis: ‘Well said, well said! It's all as you say. King Bimbisara once won a great victory. The Tathagata World Honored One appeared in his land. This is like the case of a great lake in which the wonderful lotus grows. Although born in the sludge, the sludge cannot defile them. Oh you Licchavis! It's the same with the Buddha. Although born in that land, he is not hindered by what obtains in the secular world. With the Buddha World Honored One, there is no appearing and disappearing (or birth and extinction). For the good of all beings, he appears in the world, and is not molested by what obtains in the world. You have lost your way, have got lost in the five desires, have befriended them, but you do not know how to befriend the Tathagata and come to where he stays. Therefore, we say lazy. When the Buddha appeared in Magadha, there was no indolence to talk about. Why not? The Tathagata World Honored One is like the sun and moon. He does not appear in the world just for one or two people'."

Nirvana Sutra, Chapter 37, on Bodhisattva Lion's Roar 5.


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2010-11-24

The Jetavana Vihara History


“Then, Shariputra went to Sravasti, riding together with Sudatta. Through my transcendental power, they reached their destination in one day. Then, Sudatta said to Shariputra: 'Oh Highly Virtuous! Outside this gate, there is a place well suited for the purpose. It is neither near nor far, where there are many springs and ponds, many forests with flowers and fruits; and the place is pure, quiet and extensive. I shall build Viharas [dwelling-places] there for the Buddha and his bhiksus'. Shariputra said: 'The forest of Prince Jeta is neither near nor far off. It is pure and quiet. There are many springs and streams. There are seasonal flowers and fruits. This is the best place. Let us build a Vihara in there."
Then, on hearing this, Sudatta went to great rich man, Jeta, and said to him: 'I now desire to build a Buddhist Vihara and dedicate it to one unsurpassed in the Dharma, in a place that belongs to you. Now I wish to buy it from you. Will you sell it to me'? Jeta said: ' I will not sell it to you, even if you cover the ground with gold'. Sudatta said: 'Well said! The forest belongs to me. Take my gold’. Jeta said: 'I'm not selling the forest to you. How can I take your gold'? Sudatta said: 'If you are not satisfied, I'll go to the magistrate’. And both went to the magistrate. The magistrate said: ‘The forest belongs to Sudatta. Jeta should take the gold’. Sudatta immediately sent men with loads of gold on carts and horses. When they arrived, he covered the ground with gold. In one day he found himself an area of 500 'bu' [unit of land Chinese, around 6 feet or 6.4] covered, and yet not all was covered. Jeta said: 'Oh rich man! If you have any regret within you, you are quite free to cancel the deal’. Sudatta said: 'I feel no any regret’. He thought to himself, which store he should open now, to get gold for the area still left without coverage. Jeta thought to himself: ‘The Tathagata, the King of Dharma, is truly one unsurpassed. The wonderful things that he teaches are pure and pristine. That is why this man thinks so lightly about this treasure. He then said to Sudatta: 'I do not now need any gold for what remains uncovered. Please take it. I myself will build a gate for the Tathagata, such that he may go in and out of it’. Jeta built the gate, and in seven days, Sudatta built a great Vihara on an area of 300 'ken' [the 'ken' is about 6 feet] in width and length. There were rooms for quiet meditation, to the number of 63. The rooms were different for winter and summer. There were kitchens, bathrooms, and a place to wash one’s feet. There were two kinds of lavatory.
The buildings completed, he (Sudatta) took up an incense burner, and pointing toward Rajagriha, said: ‘The buildings are now completed. Oh, Tathagata! Please have pity and occupy this place, and live here for the sake of beings'. As soon I read the thought of this rich man from far off, I started out from Rajagriha. In the short space of time it takes a strong and youthful man to bend and extend your arm, I travelled to Sravasti, to Jetavana, and took possession of the Jetavana Vihara. When I arrived, Sudatta dedicated it to me. I then received it, and lived in it."

Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.


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2010-11-23

The Kapilavastu Castle History


“Oh, good man! I recall, after countless years, a castle town called Kapilavastu. At that castle, there lived a king named Suddhodana. His consort was called Maya. They had a prince, who was named Siddhartha. The Prince, at that time, took no teachers. He sought the Way for himself, and attained the unsurpassed Bodhi. He had two disciples, Shariputra and Mahamaudgalyayana. The disciple who attended the Prince was called Ananda. At that time, under the sal trees, he delivered the sermon of the Great Nirvana Sutra. At that time, I was one of the congregants and was able to testify that sermon. There, I was told that all beings possess the Buddha Nature. Upon hearing this, I was unmoved in Bodhi. Then, I took a vow: ‘If I attain Buddhahood in the days ahead, it will be as now. I'll be a teacher for my father, my mother, and for the nation, the names of disciples and attendants will be the same, just as things stand with the present World-Honored One. Nothing will be different’. That's why I'm here now, and am delivering this sermon of the Great Nirvana Sutra.”

Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.


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2010-11-19

Pearls of the Universe - Volume 5

(The Buddha said): "Oh, good man! The Buddha-World-Honored One abides in Mahaparinirvana, and so uncloses, discriminates and explains the meaning. For this reason, we say 'holy action’. The Sravakas, Pratyekabuddhas and Bodhisattvas, as soon as they hear [the Buddha’s words], practice accordingly. Therefore, (will practice) 'holy actions’. Oh, good man! As soon as this Bodhisattva-Mahasattva has done this work (action), he attains the stage of fearlessness. Oh, good man! If a Bodhisattva attains the stage of fearlessness, then, he does not fear (more) greed, anger, ignorance, birth, old age, illness and death. Also, he does not fear the unfortunate realms of hell, hungry ghosts, and animals."

Read more at Pearls of the Universe, Volume 5.


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2010-11-18

The Kushinagar Castle History


Lion's Roar said: "Oh, World Honored One! There are six great castles in sixteen great states [i.e., Gange’s states or castle-towns in the days of the Buddha], namely: Sravasti, Saketa, Campa, Vaisali, Varanasi, and Rajagriha. These great castles are the biggest in the world. Why is it that the Tathagata leaves these places and intends to enter Nirvana in this far-off, evil, very ugly and small Kushinagar Castle?"

"Oh, good man! Do not say that Kushinagar is a castle far-off, evil, very ugly and small. This castle is adorned with wonders and virtues. Why? Because this is a place which all Buddhas and Bodhisattvas have visited. Oh, good man! Even the house of a humble person may be called 'great and perfect in virtue’, worthy of the visit by a great king, if he happens to come and go there. Oh, good man! [Imagine] a person who is seriously ill and who takes a dirty and mean medicine. His illness is cured, the joy arises, and this medicine becomes the best and most wonderful [of medicines]. He praises it and says that it truly has cured his illness.

Oh, good man! A man is in a ship on the great ocean. Suddenly, the ship breaks up, and there is nothing to depend upon. The man clings to a corpse and reaches the other shore. Gaining the other shore, he is very happy and praises the corpse greatly, saying that he was lucky to meet with this corpse and safely has gained peace. Same is the case with the Kushinagar Castle, which all Buddhas and Bodhisattvas have visited. How could anyone say that it is a castle far-off, mean, narrow and small?

Oh, good man! I remember that once, in ancient times, as many kalpas ago, as innumerable as the sands of the Ganges, there was an age called the 'Suprabuda' kalpa. At that time, there was a holy king called Kausika. Fully endowed with the Seven Treasures and 1,000 children, this king then built this castle. It measured 12 yojanas in width and length. It was adorned with the Seven Treasures. The soil was good. There were rivers here, whose waters were pure and clear, and sweet taste. These were: Nairanjana, Airavati, Hiranyavati, Usmodaka, and Vipasa. There were some 500 other rivers. Both banks were fully grown with leafy trees that gave fruit and flowers, all fresh and pure. At that time, the life-span of the people was immeasurable. Then, after 100 years, the Chakravartin [mighty ruler] said: 'Just as the Buddha says, all things are non-eternal. Someone who practices the ten good deeds does away with all such sorrows of the non-eternal'. The people, on hearing this, all practiced the ten good deeds. I, at that time, hearing the Buddha's name, practiced the ten good deeds, meditated and aspired to unsurpassed Bodhi [Enlightenment]. My mind having aspired, I also transferred this Dharma to innumerable and boundless beings, and said that all things are non-eternal and subject to change and dissolution. Because of this, now I proceed and say that all things are non-eternal, are those that change and dissolve, and that only the Buddha-Body is Eternal. I remember what I did by the causal relations. That's why I came here now, I intend to enter Nirvana, and wish to repay what I owe to this place. For this reason, I say in the sutra: ‘My relatives know how to repay what they owe me'."

Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.


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2010-11-17

Why We Practice


“Oh, good man! The practice of Shila [precepts of morality] is for the quietness of our own body. The practice of Samadhi is for the quietness of our own mind. The practice of Wisdom is for crushing out doubt. To crush out doubt is to practice the Way. Practice the Way is to see the Buddha Nature. See the Buddha Nature is to attain unsurpassed Enlightenment. Attain unsurpassed Enlightenment is to arrive at unsurpassed Great Nirvana. Arrive at Great Nirvana is to segregate all beings from birth and death, all defilements, all [worldly] existences, all realms, all truths of beings. Cut off [these] births and deaths, and satya [presumably ‘worldly truths’] is to attain the Eternal, Bliss, the Self and the Pure."

Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.


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2010-11-16

How to Practice Wisdom


"How does one practice Wisdom? Someone who practices wisdom and think: 'If I practice such Wisdom, I shall attain Emancipation and save those in the three unfortunate realms. Who is that indeed benefits all beings, crossing them to the other shore beyond birth and death? It's difficult [to be present when] the Buddha appears in the world. It is an event as rare as coming across the flowering of the Udumbara. I shall now thoroughly cut away the bonds of all defilements. I shall gain the fruition of Emancipation. On this account, I shall now learn to practice Wisdom, I shall burst the bonds of defilements, and attain Emancipation'. Any person who practices the Way thus, is not someone who practices Wisdom.

How does a person truly practice Wisdom? The wise person meditates on the sorrows of birth, old age and death. All beings are overshadowed by ignorance and do not know how to practice the unsurpassed Right Path. He prays: "I pray that my body will suffer great sorrows in lieu of all beings. Let all the poverty, degradation, thoughts of precept’s transgression, all the actions of greed, anger and ignorance of all beings gather over me. I pray that all beings will not acquire a mind of greed, and will not be bound up in body-and-mind. I pray that all beings will soon cross the sea of birth and death, so that I need not face them and feel sorrow. I pray for everyone to attain unsurpassed Enlightenment." When a person practices the Way thus, it sees no Wisdom, no form of Wisdom, nor any who practices Wisdom, and nor the fruition to be achieved. This is practicing Wisdom.

Oh, good man! Someone who thereby practices Shila, Samadhi and Wisdom is a Bodhisattva; one who cannot thereby practice Shila, Samadhi and Wisdom is a Sravaka."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-11-12

How to Practice Samadhi


"How does one practice Samadhi? If one, when practicing samadhi, does it to enlighten himself, for profit, not for the sake of all beings, not for the practice of Dharma, but by greed, by defiled food, for sexual reasons, due to impurities of the nine holes, for disputes, for beating and killing others; any person who practices Samadhi thus, is not someone who practices Samadhi.

Oh, good man! What is the true practice of Samadhi? Someone who practices for the sake of all beings, to deploy in the minds of beings the all-equal idea, the non-retroactive Dharma, the holy mind, to enable beings to attain the Mahayana, to guard the Unsurpassed Dharma, for beings do not retrogress from Enlightenment, for them to gain the Surangama (Samadhi), the Vajra Samadhi, Dharanis [i.e., long mantras or magic spells], to enable beings to obtain the four unhinderednesses (wisdom), to enable beings to see the Buddha Nature. And when practicing thus, one sees no Samadhi, nor form of Samadhi, nor a person who practices this, nor any results to be achieved. Oh, good man! If things indeed proceed thus, we say that this person is practicing Samadhi."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-11-11

How to Practice the Precepts


The Buddha said:" Oh, good man! There is a man who upholds the prohibitions and precepts, but [does so] for the happiness that he can obtain for himself, for humans and gods, and not to save all beings, and not for protect the unsurpassed Wonderful Dharma, but for profit and for fear of the three unfortunate realms, for the life, lust, power, safety, eloquence, for fear of state laws, evil reputation, for fear of dirty name, and for worldly works. Such guarding and upholding of precepts cannot be called practicing the precepts. Oh, good man! What is the true upholding of the precepts (shila)? When someone upholds precepts, the goal should be to pass the beings to the other shore, to protect the Wonderful Dharma, to save the unsaved, to enlighten the unenlightened, to enable those who have not yet taken refuge taken it, to enable those who have not yet attained Nirvana attain it. Practicing thus, a person does not see precept (shila), how it is actually upheld, the person who upholds precepts, the results to be attained, whether the person has sinned or not. Oh, good man! If anyone acts thus, this is the upholding of precepts (shila)."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-11-09

The Practice of the Way


“Oh, good man! You say: 'A person dies moment after moment. How can there be any growth'? But as the mind is not cut off, there is growth. Oh, good man! A man recites. The letters read cannot occur simultaneously. Which came first cannot extend to the middle, and which was read in the middle, cannot go to the end. The man, the letters and the mental image die out moment after moment, and practicing a lot we come to knowledge.

Therefore, know that a person cannot be equal to the others. If were equal, no differences could arise. The same applies to the practice of the Way by a being. By one action, a person may not achieve the goal. But through long practice, it does away with all defilements."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-11-05

Abstract of Nirvana Sutra Chapter 34


“In the Path of Bodhi, there is not someone who turns back. Oh, good man! The one who regretted after having start out, now sees those who went before and who have gained the treasures, sees them return undisturbed, and make offerings to their parents, giving to their relatives, enjoying much peace. Seeing this, a fire burns again in his mind, he adorns his body, starts out on the way again, spares no effort, endures all kinds of hardships, and goes to the Mountain of the Seven Treasures.”

Read more in Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-11-04

The Pillars of Samsara


Lion's Roar said: "There are not thorns in the Void. How can we speak of extracting them? Nothing holds the skandhas. How can there be any binding?"

The Buddha said: "Oh, good man! The chain of defilement binds the five skandhas. Away from the five skandhas, there is no defilement; away from defilement, there are no five skandhas.

Oh, good man! The pillars support a house. Away from the house, there are no pillars, and without any pillars, there is no house. It's the same with the five skandhas of beings. When there is defilement, we speak of bondage. When there is no defilement, we speak of Emancipation. Oh, good man! The fist contains the palm (of hand). The three factors of bondage, meeting and dispersion, birth and death, are not different things. The same is the case with the five skandhas of beings. When there is defilement, we have bondage; when we have no defilement, there is Emancipation.”

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


the pillars of samsara.mp3

2010-11-03

The Extinction of the Five Skandhas


"When someone befriends the Buddha, the Buddha's disciples, and the Good Master of the Way, and when he listens to the 12 types of sutras, due to his hearing of Dharma, there comes about a realm of good. When he sees the realm of good, he acquires great Wisdom. Great Wisdom is the correct seeing. When he gains such seeing, he repents of the life of birth and death. In consequence of this repentance, no joy arises [regarding samsara, birth and death]. When he does not feel that joy, he truly destroys the greedy mind. When he destroys the greedy mind, he practices well the Noble Eightfold Path. When he practices the Noble Eightfold Path, he emerges from the birth and death. When there is no birth and death, he gains the Emancipation. When the fire does not meet with the fuel, this is extinction. When there is no more birth and death, we say that we cross over the extinction. This is the extinction of the five skandhas."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


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2010-10-29

The Lotus Sutra leads to Nirvana


Myo-Ho Ren-Gue Kyo.

“Shariputra,
you should know that the words of the Buddhas do not differ.
In the Dharma spoken by the Buddhas
You should place the power of great faith.
When the World Honored One’s Dharma’s at its end,
The true and real must be spoken.
I tell the assembly of Sound Hearers
And those who seek the Conditioned Enlightened Vehicle,
That I will lead them to cast off suffering’s bond,
And arrive at Nirvana.
The Buddha uses the power of expedients,
Demonstrating the teaching of Three Vehicles,
So that living beings, attached in many places,
May be guided to escape.”

The Wonderful Dharma Lotus Flower Sutra, Chapter Two, Expedient Devices.


the lotus sutra leads to nirvana.mp3

2010-10-28

The Stamp and the Clay


"When the parents join together in sexual union, the causal relations call forth the direction in which the life must proceed. The mother gains ‘craving’ ['trishna'] and the father ‘anger'. When the father's semen comes forth, he says: 'This is mine'. At that, his mind becomes pleased. These three kinds of defilements, print the causal relations of in-between skandhas, and the subsequent five skandhas arise (i.e., form, feelings, perceptions, mental formations, and consciousness). This is comparable to how the stamp gets compressed in the clay, and letters emerge."

Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.


the stamp and the clay.mp3

2010-10-27

Feigned Sympathy


"Feigned Sympathy. For 'feigned sympathy' is meant greedy craving. The Bodhisattva meditates deeply upon the bonds of craving and sees that it is nothing but an enemy that comes, befriends and cheats one. With a person who knows the truth, it can do nothing. The person who knows nothing, unfailingly gets harmed. The same is the case with craving. Once known its nature, it can do nothing to cause beings to repeat the pains of birth and death. Those who know nothing transmigrate through the six realms (of existence) and must suffer minutely from various pains. Why? Because they are captured by the illness of craving, which can never be eradicated. This is like the enemy who cheats someone with his feigned sympathy, and who is difficult to move away."

Nirvana Sutra, Chapter 29 On The Bodhisatta Highly-Virtuous King 3.


feigned sympathy.mp3

2010-10-26

Avaivartika - 10


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

"The Bodhisattva-Mahasattva (30) does not speak ill of the shortcomings of others and does not slander the Wonderful Dharma. Because of this, he acquires the Voice-of-Buddha.

The Bodhisattva-Mahasattva (31) sees all the enmities and gains a happy mind. Because of this, he gains the blue tone of his eyes.

The Bodhisattva-Mahasattva (32) does not conceal the virtues of others, but praises the good which they have. Because of this, he gains a face with a white hair tuft on his brow.

Oh, good man! When the Bodhisattva-Mahasattva practices these 32 kinds of causal relations, he gains a thought that will not retrogress from the mind that seeks the Bodhi. "

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


avaivartika 10.mp3

2010-10-25

Avaivartika - 9


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

"The Bodhisattva-Mahasattva (28) gives whatever kind of food that beings desire to have. Because of this, he gains the taste that is mid-upper.

The Bodhisattva-Mahasattva (29) exercises on the ten good deeds, and thereby teaches others. Because of this, he gains a large and long tongue [i.e., a symbolic expression referring to its great power of oratory.] "

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


avaivartika 9.mp3

2010-10-22

Pearls of the Universe - Volume 4

“If any bhiksu, bhiksuni, upasaka or upasika aspires to the highest vow of the Tathagata, know that such person will not have ignorance and will be worthy of receiving offerings. By dint of the power of the vow, the virtues and fruits of the actions of that person in the world will be like those of an Arhat. Anyone who cannot meditate on the eternity of the Three Treasures is a Candala. If a person can indeed realize the eternity of the Three Treasures, such a person will leave behind the suffering that arises from the causality of existence, will attain peace, and there will be no temptation, hindering or worrying troubles, which will be left behind.”

Read more at Pearls of the Universe, Volume 4.


pearls of universe 4.mp3


2010-10-21

Avaivartika - 8


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

"The Bodhisattva-Mahasattva (25) segregates himself from double-tongue, from ill-speaking and an angry mind. Because of this, his 40 teeth are white and pure, well-balanced and delicate.

The Bodhisattva-Mahasattva (26) practices Great Loving-Kindness towards beings. Due to this, he gains the two-fanged face.

The Bodhisattva-Mahasattva makes a vow: (27) 'To any who come and ask, I will give as they desire to have.’ Because of this, he gains the lion's cheeks."

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-10-20

Avaivartika - 7


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

“The Bodhisattva-Mahasattva (22) gives, does not reaps or haggle over whatever is rare, and easily share things; (23) makes no distinction between whatever is a field of weal or a non-field of weal [i.e., the recipient of donation - charity - is likened to a field, whose cultivation increases the blessings and virtues of a person]. Because of this, he is full and strong in the seven places of his body.

The Bodhisattva-Mahasattva (24) seeks wealth lawfully and always gives this [to others]. Because of this, the boneless parties [of his body] are full, the upper part is like that of a lion, and his elbows are well-balanced and delicate.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


avaivartika 7.mp3

2010-10-19

Avaivartika - 6


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

"The Bodhisattva-Mahasattva readily (19) befriends wise men, segregating himself from the ignorant; (20) takes pleasure in changing viewpoints and clears the path along which it passes. Because of this, his skin is delicate and soft, and his bodily hair leans to the right-hand.

The Bodhisattva-Mahasattva (21) always gives to men clothes, food and drink, medicines, incense and flowers, and candles. Because of this, her body shines brightly a golden color and smooth."

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-10-18

Avaivartika - 5


The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

“The Bodhisattva-Mahasattva (14) does not acquire a malevolent mind, (15) is satisfied with his food and drink, and with the giving; (16) he attends to illnesses and dispenses medicines. Because of this, his body is rounded and perfect, and is like the Nyagrodha tree. When his hands are stretched down, his fingers reach the knees and his head has a lump, for which feature the top of his head can not be seen.

The Bodhisattva-Mahasattva, (17) when he sees a person in fear, extends help [to that person], and (18) when he sees a person without any clothes, gives him clothing. Due to this, he gains a feature through which his genital organ lies hidden.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-10-15

Avaivartika - 4

The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.

 
“The Bodhisattva-Mahasattva (9) upholds the precepts, (10) listens to sermons, and (11) does not stop giving. Due to this, his joints and ankles are fully fleshed and the hair on his skin flows in one direction.

The Bodhisattva-Mahasattva (12) single-mindedly gives ear to Dharma and (13) expounds the right teachings. Because of this, he gains the ankles of a deer-king.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-10-13

Avaivartika - 3


“The Bodhisattva-Mahasattva (7) practices the four ways to guide beings in through: 1) giving, 2) friendliness, 3) good deeds, and 4) transforming himself and co-existing with them, as the beings themselves. Due to this, he earns the toe-membrane [one of the eighty minor characteristics of excellence] like that of the great royal swan.

The Bodhisattva-Mahasattva when his parents, teachers and elders are ill, (8) bathes and cleans itself, holds and rubs his members. Because of this, his hands and feet are soft.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


avaivartika 3.mp3

2010-10-11

Avaivartika - 2


“The Bodhisattva-Mahasattva (4) fittingly offers things to his parents, the honoured ones, elders, and animals. Because of this, he gets on his sole the mark of excellence of a thousand spokes [one of 80 minor characteristics of excellence].

The Bodhisattva-Mahasattva (5) feels joy in non-harming and non-stealing, and (6) is grateful regarding his parents, honoured ones and teachers. Because of this, he is accomplished in the three bodily marks, which are: 1) long fingers, 2) long heels, and 3) a body erect and angular. All these three shapes arise out from the same karma.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


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2010-10-08

Abstract of Nirvana Sutra Chapter 33


“The true Lion-King emerges from his den early in the morning. It stretches his body and yawns. Look around, growls, and roars for eleven things. 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."

Read more in Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.


abstract of nirvana sutra chapter 33.mp3

2010-10-07

Avaivartika - 1


Lion's Roar said: "Oh, World Honored One! Why are there the retrogressing and the non-retrogressing Bodhisattvas?"

“Oh, good man! If any Bodhisattva comes to know the causal relations of the 32 Marks of Perfection of the Tathagata, we say non- retrogressive. He is the Bodhisattva-Mahasattva, the non-upside-down, and someone who pities for all beings. He is someone superior to Sravakas and Pratyekabuddhas, and someone called 'Avaivartika'.

Oh, good man! The Bodhisattva-Mahasattva is (1) immovable in his upholding of the precepts, in (2) his mind of giving, and it is like Mount Sumeru in (3) abiding in the true word. Because of this, it gets the flat soles of the feet [one of 80 minor characteristics of excellence].”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


avaivartika 1.mp3

2010-10-06

Back to the Mountain of the Seven Treasures


“In the Path of Bodhi, there is not someone who turns back. Oh, good man! The one who regretted after having start out, now sees those who went before and who have gained the treasures, sees them return undisturbed, and make offerings to their parents, giving to their relatives, enjoying much peace. Seeing this, a fire burns again in his mind, he adorns his body, starts out on the way again, spares no effort, endures all kinds of hardships, and goes to the Mountain of the Seven Treasures. Thus things happen with the retrogressing Bodhisattva.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


back to the mountain of the seven treasures.mp3

2010-10-05

Parable of the Clear Spring


"Oh, good man! Do not say that beings do not have the Buddha Nature just because of the retrogressive mind. For example, two people hear: ‘In another land, there is a mountain made of the seven treasures. On the mountain, there is a clear spring, whose water is sweet. Should any person reach this source, it will make away with poverty, and anyone who drinks its water will get a long life. But the way there is long and steep. Then, both men desire to go there. One of the persons goes equipped with various travelling utensils, while the other goes unprepared, not even keeping to the food rations. They are walking together, when along the way they meet a man who has plenty of treasures, perfect in the seven rarities. The two go to that person and ask: 'Is there any mountain of the seven treasures in that land'? The man replies: 'Actually, there is such a land, this is not false. I have already gained the treasures. I have tasted the water. The only thing to worry about is that the path is steep, and there are many thieves, gravel and thorns, aqueous plants (succulents) are rare. Thousands of millions (of people) go, but few reach the end’. Upon hearing this, one of the men feels regret and says: 'The way is long and there is more than one trouble. Countless are those who go and few arrive to the end. How can I expect reach this place? At present, I have what I need. If I stick to what I have, will not lose my life. If life is at stake, how can I think of longevity '? The other man also says: ‘People indeed go, I will go also. If I really reach that place, I will have the rarities and taste the sweet water. If I can not, let my life end there'. Now, one regrets after having started out and draws back, while the other goes on, reaches the mountain and rarities, and tastes the water that he desired to taste. Loading all that he has gained, he comes back to where he lives, serves his parents and ancestors.

Then, the one who regretted after having started out the journey, and who turned back, sees this and goes down with a fever. 'He went and is now back. How can I stay here'? And equipping himself, he starts out on the journey again.

The seven treasures can be compared to the Great Nirvana, the sweet water to the Buddha Nature, the two persons to two Bodhisattvas who first aspire to Bodhi, the steep path to birth and death, the man whom they meet on the way to the Buddha-World-Honored-One, the thieves to the four Maras, the gravel and thorns to defilements, the lack of watery plants to the non-practicing of the Way of Bodhi, the one who turns back to the retrogressing Bodhisattva, and the one who goes on alone to the non-retrogressing Bodhisattva.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.


parable of the clear spring.mp3