Thirteen Factors Leading to Retrogression of the Bodhisattva

“Oh, good man! You say that if all beings possess the Buddha Nature, how could there be any retrogression and non- retrogression? Listen carefully, listen carefully! Now, I shall explain to you in minute detail.

Oh, good man! If a Bodhisattva Mahasattva have 13 things, there is retrogression. What are these 13? They are: 1) the mind does not believe, 2) the mind will not do, 3) the mind is doubtful, 4) is stingy with bodily actions and with wealth, 5) entertains great fear towards Nirvana, doubting whether one could eternally leave the worldly existence, 6) has no mental forbearance [patience, endurance], 7) the mind will not adjust and soften itself, 8) apprehension and worry, 9) lack of happiness, 10) indolence, 11 ) contempt of himself, 12) deems that there is no means to excise the defilement, and 13) do not desires the Enlightenment. Oh, good man! These are the 13 factors that lead the Bodhisattva to retrogress from Enlightenment.”

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

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Sangha is Harmony

“Oh, good man! You Priests always say that all beings do not possess the Buddha Nature. Oh, good man! 'Sangha' means 'harmony'. There are two kinds of harmony. One is that of the worldly type and the other type is called 'Paramartha-satya’ [Ultimate Reality]. Worldly harmony is the Sangha of Sravakas, and 'Paramartha-satya' harmony is the Sangha of Bodhisattvas. The worldly Sangha is non-eternal, but the Buddha Nature is Eternal. As the Buddha Nature is Eternal, so is the Sangha of 'Paramartha-satya’.

Also, in addition, there is a Sangha which is the harmony of law [Dharma Harmony]. The harmony of law refers to the 12 types of sutras. The 12 types of sutras are Eternal. That's why I say that the Sangha is Eternal.

Oh, good man! Sangha means harmony. Harmony is the 12 types of sutras. In the 12 links of interdependent arising, there is the Buddha Nature. If the 12 links of interdependent arising are Eternal, also the Buddha Nature is Eternal. That's why I say that there is the Buddha Nature in the Sangha.

Also, in addition, the Sangha is the harmony of all Buddhas. That's why I say that there is the Buddha Nature in the Sangha.”

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

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Cause and Condition of Unsurpassed Bodhi

“Oh, good man! You say that if beings possess the Buddha Nature, there would be no need of causal relations, since the case is analogous to that of milk and butter. But this is not so. Why not? This is like saying that five causal relations call forth fresh butter. Know that the case with the Buddha Nature is the same. For example, in several stones we find gold, silver, copper, and iron. All are (composed) of the four great elements. Each has a name and quality. And the place where it comes from is not the same. The emergence [i.e., the origination of such metals] always depends on the total sum of various causal relations, virtues of beings, (knowledge of) metallurgy, and human skill. The matter stands thus. Because of this, we have to know that originally there is no nature of gold. The Buddha Nature of beings is not Buddha. Through the conjoint workings of all the virtues and causal relations, one sees the Buddha Nature and becomes the Buddha. It is not correct to say: 'If all beings possess the Buddha Nature, why do you not see it '? Why not? Because all causal relations are not yet in conjunction. Oh, good man! For this reason, I said that of the two causes, the direct cause and the condition, the direct cause is the Buddha Nature, and that the condition is the mind that aspires to Bodhi. Through these two causes, one attains the unsurpassed Bodhi, as in the case of a stone from which the gold comes forth.”

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

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Dharma and his Meaning

"Oh, good man! If the Bodhisattva-Mahasattva listens to this Great Nirvana Sutra, he will know all about the names and letters of all things. If he writes, copies, recites, and explains it extensively to others, and thinks about the meaning, he will know all the meanings of all things. Oh, good man! Someone who listens knows only the name, but not what it means. If someone really write, copies, holds, recites and explains it widely to others, and thinks about the meaning, then one can well know the meaning. Also, in addition, Oh good man! Someone who listens this sutra, hears that there is the Buddha Nature, but he can not see it easily. But if someone indeed writes, copies, recites, explains it widely to others, and thinks carefully about the meaning, such one can well see it. A person who listens this sutra, hears about dana, but does not yet see Danaparamita. If someone indeed writes, copies, recites, explains it widely to others and thinks about the meaning, that person will see well Danaparamita. The same applies to Prajnaparamita. Oh, good man! If a Bodhisattva listens well to this the Great Nirvana Sutra, he will come to know the Dharma and its meaning, he will become perfect in two unhinderednesses and will not be afraid of any Shramanas, Brahmins, the Devas, Maras, Brahma, or any (being) of the world. He will expound the 12 types of sutras. There will be nothing that differs. Not following and listening to others, he indeed knows and approaches of the unsurpassed Enlightenment."

Nirvana Sutra, Chapter 27, on the Bodhisattva Highly-Virtuous King 1.

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Pearls of the Universe - Volume 3

"The beings take delight to look at the moon brightness. This is why we call the moon 'that which is pleasing to see’. If beings possess greed, the malevolence and ignorance, there can be no pleasure in seeing her. The same applies to the Tathagata. The Tathagata’s nature is pure, good, clean and undefiled. This is what is most pleasing to behold. The beings who are in harmony with the Dharma will not hesitate to see, (and feel pleasure); those with evil minds will not feel pleasure to see. For this reason, we say that the Tathagata is like the Moon Brightness."

Read more at Pearls of the Universe, Volume 3.

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See What We Have in Common

"Oh, good man! All existences come about through causal relations and become extinct through causal relations. Oh, good man! If it is true that all beings possess the Buddha Nature within them, it will be like in my own case, where I have the Buddha-Body now. The Buddha Nature of all beings is unbreakable, indestructible, can not be taken, can not be grasped, can not be arrested or tied. It's like space, which is also in all beings. All beings possess it. As there is nothing that hinders, one does not see this void. If beings did not have this void, there could not be any going, coming, walking, standing, sitting or reclining, and there could not be birth and growing up. This is why I say in this Sutra that beings have the void. The world of void corresponds to voidness. It's the same with the Buddha Nature of all beings, too. The Bodhisattva of the tenth abode can see this somewhat. It is like the vajra-aksa.

Oh, good man! The Buddha Nature of beings is what all Buddhas can see, it is not what Sravakas and Pratyekabuddhas can know. All beings do not see the Buddha Nature. This is why they are all bound by defilement and recycle births and deaths. When one sees the Buddha Nature, no bonds of defilement can tie it (more). The Emancipation comes, and that person attains Great Nirvana."

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

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About See the Tathagata and the Buddha Nature

(The Bodhisattva) Lion's Roar said: "Oh, World Honored One! What means when we say that we see the Tathagata and the Buddha Nature about which you, the Buddha, speak? Oh, World Honored One! The Tathagata has no carnal visage. He is not tall, nor short, neither white or black. There is no sense in talking about it. He is not in the three worlds. He is not a created existence. He is not one who can be seen through the eyes. How can one see him? The situation is the same with the Buddha Nature."

The Buddha said: "Oh, good man! There are two kinds of Buddha-Body. One is eternal, and the other is impermanent. The latter is manifested through expediency for saving beings. This is to see through the eyes. The Eternal refers to the emancipated body of the Tathagata-World-Honored One! It's called one seen by the eyes. It is also one seen by hearing. The Buddha Nature, also, has two kinds, namely: 1) visible, and 2) invisible. The visible is the case of the Bodhisattvas of the tenth abode and of all Buddhas, World Honored One; the impossible to be seen, (invisible), refers to the case of beings. Seeing with the eye refers to the Buddha Nature of beings seen by Bodhisattvas of the tenth abode and all Buddhas-Tathagata. Seeing by hearing refers to all beings, who hear that the Bodhisattva of the ninth abode has the Buddha Nature.”

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

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Why Uphold Precepts

The Bodhisattva Lion's Roar said: "Oh, World Honored One! Why do we uphold prohibitive shila?"

The Buddha said: "Oh, good man! If so, the mind has no regrets. Why does not regrets? Because one gains bliss. How does one gain bliss? This comes from segregation. Why do we need to seek segregation? To gain peace. How does one gain peace? Through meditation. Why meditate? To obtain the true knowledge and vision. In what way do we have true knowledge and vision? Through the vision of many ills and worries of birth and death. This is for our mind not to cling greedily. Why do we need to have our mind not clinging greedily? Because we gain Emancipation. How do we gain Emancipation? By gaining unsurpassed Great Nirvana. How do we gain unsurpassed Great Nirvana? By gaining the Eternal, Bliss, the Self, and the Pure. Why do we say that we gain the Eternal, Bliss, the Self, and the Pure? Due to gain of birthlessness and deathlessness. How do we gain birthlessness and deathlessness? By seeing the Buddha Nature. Thus, the Bodhisattva, by nature, upholds the shila of absolute purity.

Oh, good man! The Monk who upholds shila may not take a vow to gain the non-regretting mind, but the non-regretting mind will come about by itself. Why? Because the nature of law makes things be so spontaneously. Although he may not particularly seek to arrive at segregation, peace, samadhi, knowledge and vision, the ills of birth and death, the mind that not clings greedily to [things], to emancipation, to Nirvana, to the Eternal, Bliss, the Self, and the Pure, to the birthlessness and deathlessness, and to the Buddha Nature; yet, all these things will arise spontaneously. Why? Because of the all-naturalness of the law nature. "

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

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Bodhisattva Precepts

"A person observes [shila] for his own sake, and the other for the sake of other beings. If observed for other beings, that person will see the Buddha Nature and the Tathagata.

There are two kinds (of people) amongst those who uphold shila. One is the person who, by nature, thoroughly upholds shila, and the other is a person who acts under the injunctions given by others. When someone receives shila, through countless ages, this one does not lose them. A person may be born in an evil country, or may encounter an evil friend, an evil age, or evil teaching, or one may sit together with those who persist in evil views of life. At that time, there may be no dharma of receiving shila. However, the person practices the Way exactly as before and does not transgress (the shila). This is the case of how one upholds [the shila] thoroughly by nature. In another case, the shila may be given to someone by a teacher-priest or by jnata-caturthī [the ritual of receiving shila]. Even when one has received this (kind of) shila, that someone always decides to consult the words of the teacher, good comrades and friends, or one is perfect in the way of listening and delivering sermons. This is the case called action under injunctions of others.

Oh, good man! Someone who, by nature, thoroughly upholds shila see, with his own eyes, the Buddha Nature and the Tathagata. Also, this is seeing through hearing. However, there are two kinds (of shila). One is the shila of Sravaka, and the other is that of the Bodhisattva. Such latter, attains from the first aspiration and up to unsurpassed Enlightenment. This is the shila of the Bodhisattva. If one meditates on white bones, one attains the Arhatship. This is the case of the shila of Sravaka. It should be known that anyone who upholds the shila of Sravaka does not see the Buddha Nature and the Tathagata. Any person who upholds the shila of the Bodhisattvas, we may know, attains unsurpassed Enlightenment and sees the Buddha Nature, the Tathagata, and Nirvana. "

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

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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 know that all beings possess the Buddha Nature.”

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

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In a Lonely and Quiet Place

“Oh, good man! The Bodhisattva Mahasattva, having listened well to this sutra, befriends it, practices the Way, and segregates himself from the worldly life. This is seeking little to possess. In renouncing the world, he feels no remorse. This is feeling satisfied. Feeling satisfied, he seeks lonely places and turns away from all noises. This is all-silent quietude. Those who do not feel satisfied do not desire to be in a lonely and quiet place; those who are satisfied seek a lonely and quiet place. In a quiet place, he [i.e., the Bodhisattva] always think: 'All the people say that I attained the end of the Shramana’s search of the Way. But I still have not reached it. How could I deceive others now?’ Thinking thus, he strives, learns and performs the final attainment of the Shramana’s Way. This is effort.”

Nirvana Sutra, Chapter 33, on Bodhisattva Lion's Roar 1.

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The Effort for the Mahaparinirvana

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 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.

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The Torch of Wisdom of the Great Nirvana

"We say we get the benefits when we heard. If hear this Great Nirvana Sutra, we come to know all about the depths of what is said in all the Mahayana Sutras Vaipulya. For example, this is like a mirror in which a man or a woman can clearly see the color and shape. It's the same with the Sutra of Great Nirvana. The Bodhisattva take it and sees clearly through all the depths of things established in the Mahayana Sutras. Also, it's like someone with a big torch, which is able to see everything in a dark room. It's the same with the torch of the Nirvana Sutra. The Bodhisattva take it and reaches the depths of what is said in the Mahayana Sutras. Also, it is like the sun. When it appears, thousands of rays of light shine on the mountains and dark places, and men can see clearly what is far and away. It's the same with the pure light of Wisdom of Great Nirvana. She shines on all the depths of the Mahayana, enabling those of the two vehicles to see the Buddhist teachings. How? Because they hear the Doctrine of the All- Wonderful Sutra of Great Nirvana."

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Abstract of Nirvana Sutra Chapter 32

“I said to Ananda at Kapilavastu: 'Do not be sad, do not cry and whine’. Ananda said: 'Oh, Tathagata World Honored One! Now, all my relatives are dead. How can I not whine? The Tathagata was born in this castle-town together with me, and we are all belonging to the Shakya Clan. How is it that only the Tathagata is not sad, nor worried, but shows a shiny visage?’

I then said, 'Oh, Ananda! You think that Kapilavastu actually exists, whereas I see that everything is empty, silent and that there is nothing that exists. You see all the Shakyas as your relatives. But I see absolutely nothing in them, because I practice the All-Void. That is why you feel sadness and pain, and I seem even brighter. As all Buddhas and Bodhisattvas practice the Samadhi of the All-Void, they do not show any sadness or worry’."

Read more in Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.

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The Three Kinds of Desire

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’.

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.

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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?"

“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.

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The Self Syndrome

The self 'not-is',
because it dies and has no place to go or stand.
But, 'is' because it constitutes the phenomenal world.

The eternal Self 'is',
for its quality of eternal.
But, 'not-is' or stands here or there,
standing at all, phenomenologically.

On 31/08/2010.

23:00 pm.

the self syndrome.mp3

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.

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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 (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 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.

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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 vajra-guardsman [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?"

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.

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