“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.
"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.
"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.
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.
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.
“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.”
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.
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.
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.
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.
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.
“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.
“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.
“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.
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.
“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.
"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.
"What is the mind that is not retrogressive? Again, a man hears that the Buddha actually leads beings across the sea of birth, old age, illness, and death. He does not ask of a teacher to be taught and gains the unsurpassed Bodhi spontaneously practicing the Way. (And thinks:) 'If the Bodhi is something we can indeed gain, I shall assuredly practice the Way and unfailingly attain it'. Thinking thus, he aspires to Bodhi and transfers all [the merits] that he has amassed, be it great or small, to unsurpassed Bodhi. He takes this vow: 'I pray that I shall draw near to all Buddhas and Buddhist disciples, listen to sermons, so that the five sense organs are all perfect, and this mind will not get lost even if I encounter hardships. Also, I pray, oh all Buddhas and disciples, that I shall always have a gladdened mind and be perfect in the five good deeds. If all beings slash my body, hands and feet, head and eyes, and other parts, I shall gain a feeling of Great Loving- Kindness towards all and feel happy. All such persons will contribute to the growth of my own Bodhi. If not, how could I accomplish the unsurpassed Bodhi’?"
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
"Further, there are six things which destroy the Bodhi Mind. What are they? They are: 1) parsimony (stinginess), 2) entertain an evil thought towards all beings, 3) make friends with evil people, 4) non-effort, 5) arrogance, and 6) carrying on worldly business. These six things destroy the Bodhi Mind.
Oh, good man! A person hears that the Buddha-All-World Honored One is the teacher of the humans and gods, that he is the best, incomparable and superior to Sravakas and Pratyekabuddhas, that his Dharma-eye is clear, that he is unhindered, that he leads all the beings in crossing the great sea of suffering. Upon hearing this, the person takes a great vow: 'If there is such a person, also I will be like him’. Through this causal relation, he aspires to unsurpassed Enlightenment. Or taught by some others, a person can aspire to unsurpassed Enlightenment. Or a person can hear that the Bodhisattva underwent stringent penances for asamkhyas of kalpas and later attained unsurpassed Enlightenment. Upon hearing this, he thinks: 'I can not endure such penance, so how will I be able to achieve it'? Thus, he retrogresses. "
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
