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.
"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.
"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.
“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.
“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.
(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."
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.
“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.
"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.
"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.
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.
“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.
“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.
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.
"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.
