Three Kinds of Illnesses of the Beings

"All beings have three illnesses, which are: 1) greed, 2) the ill-will, and 3) ignorance. Three kinds of medicine will cure these three illnesses. Meditation upon impurities will act as a medicine against desire, (meditation) on the love-kindness will act as medicine against ill-will, (meditation) on the knowledge of causal relations will act against ignorance.

Oh good man! In order to end the desire, one meditates on the non-desire; to end the ill-will, the meditation upon the non-ill-will is performed; to end the ignorance, one meditates on non-ignorance. In the three illnesses we do not have the three kinds of medicine, and in the three kinds of medicine we do not have the three kinds of illness. Oh Good man! Since there are no the three kinds of medicine in the three kinds of illness (i.e., there is no purity in the illness), this is the non-eternal, non-bliss, non-self, and non-pure. In the three kinds of medicine there are no three kinds of illness (i.e., there are no impurities in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."

Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.

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Momentary Extinction

Bodhisattva Kasyapa said: "Oh World Honored One! How does a wise person meditate on momentary extinction?"

"Oh good man! For example, there are four people, all they are skilled shooters. They gather in one place, and each one shoots an arrow into a [particular] direction. All they think: 'We all shoot arrows together, all of which will fall'. And a person thinks: ‘Before that the four arrows fall to the ground, I shall catch them with my hands’. Thus he thinks. Oh good man! This person acts quickly or not?"
Bodhisattva Kasyapa said: "It does this very quickly, Oh World Honored One!"

The Buddha said: "Oh good man! The devil that lives upon the earth moves faster than this person does. There's a flying devil who moves faster than the one on earth. The four guardians of the earth move even faster than the flying devil. The sun and moon, and the heavenly gods move faster than the four guardians of the earth. The garuda goes faster than the sun and the moon. The life span of a human goes more quickly than a garuda. Oh good man! In one breath and in one wink, the life of a being comes about and dies 400 times. If a wise person meditates on human life thus, this is to meditate on the momentary extinction."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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The Brightness of Wisdom

"Oh good man! A wise person thinks deeply about the world. It sees: 'It is not a place to take refuge in, to gain Emancipation, quietness, love, it is not the other shore, and has nothing of the Eternal, Bliss, the Self, and the Pure. If I greedily pursue the world, how can I segregate myself from it? This is like a man who, abhorring the darkness, seeks the light, and yet, turns back again into the darkness. The darkness is the world, the light is the Supramundane. If I adhere to the world, I shall plunge into the darkness and take away from light. Darkness is ignorance, and light is the Brightness of Wisdom. The cause of the brightness of Wisdom is the image where one does not feel any expectation of delight in worldly things. All greed is nothing more than the bond of defilement. Now I shall avidly seek the light of Wisdom, and not the world'. The wise person meditates thus. This is the image where one does not seek (anything) for one's own self."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Photo by Diego Raphael

Pearls of the Universe - Volume 11

"Oh good man! For example, we put a collar on a dog and chain it to a pillar, and it goes round the pillar the whole day and cannot get away. It's the same with all beings. They wear the fetters of ignorance, are chained to the pillar of birth and death, repeat lives through the 25 existences, and cannot get away.

Oh good man! For example, there is a man who falls in the bathroom, rises and falls in again. A person is cured of an illness and then contracts the cause of the illness again. A traveler, on his way, comes across a wilderness. After having passed through it, he turns back to the wilderness again. A person washes his body and then puts mud on it again. This is how things happen with all beings. A person is already out of the stage ('bhumi') of non-possession [ie, the eighth of nine stages of mental training in which one no longer has any sense of possession], but is not yet quite out of the stage ('bhumi') of the thoughtlessness-non-thoughtlessness [ie, the final stage of mental practice]. And he comes back to the three unfortunate realms again. Why? All beings only think about the results and not on the causation. It's like with a dog that goes after a piece of clay, and not after the man himself. It's the same with the common mortal. He only thinks about the results and not on causal relations. Not thinking about this, he draws back from the stage ('bhumi') of the thoughtlessness-non-thoughtlessness and falls into the three unfortunate realms."

Read More in Pearls of the Universe - Volume 11.

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The Minute Meditation

"Having been meditated upon the coarse, then meditates upon the parts in detail. How do we meditate?

The Bodhisattva-Mahasattva meditates on all things, both inside and outside, down to particles existence. Whatever may arise in the future will be non-eternal. Why? Because all things are perfect in the form of disintegration [i.e., fully subject to dissolution]. If things were not non-eternal in the future, we could not say that there are differences in the ten kinds (stages) of physical form. What are the ten? At the moment they are: 1) membrane, 2) foam (spongy tissue), 3) pustules (pox), 4) ball of flesh, 5) limbs, 6) small infant, 7) child, 8 ) young, 9) prime of life, 10) decrepit old man. The Bodhisattva meditates: ‘If the membrane were not non-eternal, it could not become spongy (tissue). And if the prime of life were not non-eternal, old age would never come. If the time were not fleeting, moment by moment, it could never last long. Everything would have to grow up at the same time and be full in size. Therefore, one must definitely know that there are existence of tiny particles non-eternals, which have to go on existing, continuously [ie, changing from moment to moment]. Also, we see a person with all his sense organs perfect, and of a bright and shining mien, [only for] all this disappear (be consumed) into a weakened state’.

Also, he thinks: ‘There's the non-eternal with this person [ie, what is impermanent], succeeding moment after moment’. Also, he meditates on the four great elements and the four deportments. Also, he meditates on the cause of suffering, hunger, thirst, cold and heat that exist inside and outside. Also, he muses: 'If these four things were not non-eternal, (succeeding) moment after moment, we could not talk about these four sufferings'.

If the Bodhisattva well meditates thus, we call this minute meditation of the Bodhisattva upon the non-eternal."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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The Coarse Meditation

"The Bodhisattva who recently aspired to Bodhi, when he meditates on the image of the non-eternal, thinks: ‘There are two kinds of thing which obtains in the world: 1) internal, and 2) external. What is internal is non-eternal and changes. When one born, one sees that the things which obtains are different according to the stages of life as birth, when it is small, big, in the prime of life, in old age, and when it dies. I see that in all these phases of life, things are not the same. Hence, I have to know that what is with me is non-eternal'.

Also, this thought occurs to him: 'When I look at the beings, one is young and well nourished, is perfect in physical strength and in the movements going and coming, in stepping forward or stopping; and all things will proceed unimpeded and so unhindered. Or because of illness, the physical strength of a person is weak and his face fallen and scary, nothing of pride and freedom. Or I see that a person's storehouse is full, or that another person is poor and indigent. Or I see one who is full of virtues, or I see one full of evil. So, definitely I know that what is inside someone is non-eternal. Also, as regards the external world, too, I see that things are different from each other, for example, at the stages of seed, bud, stem, leaf, flower and fruit. All that stands [there] in the external world is either perfect or imperfect. And I know that all things are definitely non-eternal'.

In so realize that all things are non-eternal, then one meditates on what one listens in the sermons: 'I heard that though the devas [gods, heavenly beings] enjoy the best of pleasures, and though they are unimpeded in the divine powers, they are subject to the five omens of decline [indication of their eventual personal decline from the status of being devas]. Due to this, one knows that what exists is non-eternal'.

'Also, I heard that in the beginning of the kalpa [aeon was] there were many beings. Each was garbed in the best virtues. The light that emanated from their bodies was so intense that one did not depended upon any more from the lights of the sun and moon. [But] due to the power of the non-eternal, the light faded and the virtues diminished. Also, I heard that there lived, in times past, a Chakravartin [emperor of the world] who ruled over the four continents. The seven gems [which he possessed] were perfect, and his power was highly unconstrained. And yet he could not defeat the non-eternal'.

Also, he meditates that on the great earth, in time past, innumerable beings were fully stabilized in life and enjoyed peace, so that no groove of wheel sat upon the other. Wonderful medicines were at hand, and the people grew and prospered. Shrubs, trees and fruits were abundant. The beings were [gradually] less blessed and this great earth had little strength. Whatever grew was wasted. Hence, one should know that all things are non-eternal.

This is what we call 'coarse' (image) and non-eternal."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Response to Bhikkhu Gyoen Campos

The Bhikkhu Gyoen Campos wrote:

Mr. Marcos,

We would like to offer your Lotus Sutra in our site: www.budismo.com.br. We have it there, but that Portuguese version of João Rodrigues. It would be much more interesting put your version, and also disclosure it for sale.

What do you think about the idea? Do you have the digital format to send us? If approved, please send me and I will take action.

Thank you for everything.

Arigatougozaimashita!

Bhikkhu Gyoen Campos.

Dear Bhikkhu Gyoen Campos,

As regard the disclosure of the Lotus Sutra on the site of HBS - Honmon Butsuryu Shu from Brazil (www.budismo.com.br), I get this proposition with great joy, because this is the first institutional expression of support for this work in Brazil.

I am attaching a digital version in PDF format, although it can also be obtained by downloading in the Blog Cristal Perfeito, no problems. The link to the publisher's marketing is as follows: http://www.tmaisoito.com.br/novos_autores/o_sutra_da_flor_de_lotus.html.

I would like to publish our talks about the Lotus Sutra in the Blog Cristal Perfeito, along with a picture where I write the dedication to the Archbishop Correia. To do this, I ask your express consent. If there is any inconvenience, it is not necessary to justify for me. Just say "better not".

Thank you for everything, waiting for your next visit to Belo Horizonte.

Arigatougozaimashita!

Marcos Ubirajara.

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From Feeling up to Attainment

"Oh good man! Feeling is called 'taking-in'. Beings do good or evil at the stage of feeling. Therefore, we say that feeling is the taking-in. Oh good man! Through the causal relation of feeling, all kinds of defilements arise. The 37 elements of the Bodhi truly annihilate these. For this reason, we call feeling as taking-in. Good thoughts wipe out well the defilements. Hence, we speak of 'augmenting'. Why? We make efforts and try to learn. And so we arrive at those 37 elements of Enlightenment. Meditation truly destroys the evil defilements. This is always grounded on exclusive mindfulness. Thus, meditation is the master. Worldwide, all four armed forces move according to the will of the Head General. It's the same with the 37 elements of Enlightenment. All follow the will of the master, which is the mind.

When someone enters dhyana [meditation], the 37 elements of Enlightenment discriminate well all phases of the Dharma. Therefore, meditation is what leads someone. We look into the 37 elements of Enlightenment and see that Wisdom is the most superior. For this reason, Wisdom is the most superior (of 37 elements). This is why Wisdom [is established] as being superior. Thus, Wisdom sees defilements. Through the power of Wisdom, defilements die.

Worldwide, the four armed forces crush out the enemies. There may be one or two who are brave and strong, and do so well. So it is with the 37 elements concerning to Enlightenment. Through the power of Wisdom, one ends up with defilements. Therefore, Wisdom is that (element) which is superior.

Oh good man! By learning and practicing the 37 elements of Enlightenment, one gains the four dhyanas, the miraculous divine powers, and peace. But this is not called 'real'. When it ends up with defilements and Emancipation is reached, we say 'real'. A person can aspire to learn and practice the 37 elements of Enlightenment, and be blessed with worldly bliss, supramundane bliss, the fruition of Shramana practice, and Emancipation. However, we cannot call this the ‘Ultimate’. When it puts an end to all practices of the 37 elements of Enlightenment, that is Nirvana. This is why I say that the Ultimate is Great Nirvana."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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A Metaphor of the Treasure Tower

Then, I said:
"I am very satisfied to have initiated this work with you. Henceforth, we shall meet forever. We will always be together, with single mind. What can this mean? It's like a big building. Am not 'I' to think, but all of 'us'. This big building, one can say, emerges from the Great Void and, in the future, it may even suffer some small cracks or minor material losses. But, will be too solid to crumble."

Scenario:
I found myself sitting in a central place, like a round table. People sat in a circle, to whom I lectured. The content of the lecture was based on a precious book and, while lectured, was thinking about what would follow. Among these people were recent friends, but also people who long ago I do not see as, for example, a friend of university for whom I was not looking directly, by being on my back, but I knew she was there.

After the lecture, we headed to a table where many meals were served. We talked of the expectations of our work. Again I said: "I am very satisfied."

I woke up on 12/06/2011, at 03:30 am. It was just a dream from which I awoke with an indescribable feeling of well-being, a full satisfaction. I got up and began to write the little that still remembered. Dream? We were all there. I ask them: where?

Marcos Ubirajara.
On 12/06/2011.

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The Touch of Brightness

"Oh World Honored One! What do you mean when you say that 'touch of brightness' is the cause?"

"Oh good man! The Tathagata speaks about brightness at times and says that it is Wisdom, and at times (he means) 'Faith'. Oh good man! Through the causal relation of faith, a person draws near to a Good Teacher of the Way. This is touch [contact]. The causal relation of befriending leads the person to give ear to Wonderful Dharma. This is 'touch'. When someone hears the Wonderful Dharma, the body, mouth and mind of that person becomes pure. This is 'touch'. Through the purity of the three actions, one gains right living. This is 'touch'. Through right living, one gains the sila (precepts) that purifies the organic senses. On account of the precepts that purify the organic senses, one comes to seek a quiet place. In quietude, one thinks about the good. Through good thoughts, one thinks about a life in accordance with the Dharma. Through right living (in accordance with the Dharma), one gains the 37 elements of Enlightenment. Thus, a person thoroughly crushes out the innumerable evil defilements.

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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From Root up to the Ultimate

"Oh good man! With the 37 factors of Enlightenment, there is no inversion. Therefore, we can speak of 'pure action'. Oh good man! If any Bodhisattva comes to know the root, the cause, what takes in, what augments, the master, what leads, what is superior, what is true, and what is ultimate; such a Bodhisattva is one of pure action.”

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! In what sense do we say that one knows from the root up to the ultimate?

The Buddha said: "Oh good man! Well spoken, well spoken! What you speak, Bodhisattva, concerns two things. One is for your own good, and the other is for the knowledge of others. Now you know, but since innumerable others beings do not yet understand, then you ask. So, I now praise you once again. Very good, very good! Oh good man! The root of the 37 elements concerning to Enlightenment is desire. The cause is the touch of brightness; that which takes in is 'feeling'; that which augments is 'thought'; the 'master' is 'remembrance' ('mentalizing'); that which leads is dhyana [ meditation]; that which is superior is 'Wisdom'; that which is true is 'Emancipation'; and the ultimate is Great Nirvana.

Oh good man! (Also), all the worries of the world have their rise in craving. All illnesses rest on the food cooked in the previous day. All segregation arises out from quarrelling and disputation. All evils arise out from falsehood. The situation is thus."

Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata has already established in this sutra that all good things are grounded on non-indolence. Now, you say (that) 'desire' (is the root of the 37 elements concerning to enlightenment). How can I understand this?"

The Buddha said: "Oh good man! If the cause is sought order to the emergence of good things, this is a good desire. If the revealing cause is sought, this is non-indolence. We say in the world that the result depends on the seed; we say that the seed is the cause of the rise, and the soil is the revealing cause. The same is the case here, too."

Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata says in other sutras that the 37 Enlightenment factors constitute the base. What does this imply?"

"Oh good man! The Tathagata has said before that beings first come to know of the 37 factors of Enlightenment. The Buddha is the root. The awakening depends on desire."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Abstract of Nirvana Sutra - Chapter 40

"Oh good man! Someone with Wisdom knows that what a gandhahastin (musky elephant) loads cannot be supported by a donkey. All beings do innumerable things. Thus, the Tathagata speaks innumerable things variously. Why? Because beings possess various defilements. If the Tathagata spoke only of one action, we could not say that the Tathagata was perfect and accomplished in the power of seeing through the qualities of the roots of all things. So I say in a sutra: 'I do not speak to the five kinds of people the five kinds of things. To one who has no faith, (I say) one who does not profess the right faith; to anyone who violates the prohibition, (I say) one who does not extols the upholding of precepts; to the stingy, (I say) someone who does not extols the dana [giving]; to the indolent, (I say) of learning; and to the ignorant, (I say) of Wisdom.

Why not? If a wise person speaks to these five kinds of people about these five things, know that cannot be said that such preacher possess the power to see through the qualities of the roots of all things; cannot be said that (he) have pity of beings. Why not? Because these five kinds of people, when they hear these [things], will acquire a skeptical mind, an angry mind, and in consequence of this, will suffer painful karmic results for innumerable ages."

Read More on the Nirvana Sutra, Chapter 40 - On Bodhisattva Kasyapa 1.

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The Treasure House

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! What is pure action?"

The Buddha said: "All things are nothing but pure actions."

Bodhisattva Kasyapa said: "Oh World Honored One! All things are not fixed in meaning. Why? The Tathagata calls them either good or not-good. Sometimes, he says that such is the meditation of the four remembrances, or sometimes, the 12 spheres, or the Good Teacher of the Way, or the 12 links of interdependence, or the being, right view, wrong view, the 12 types of sutra, or the two truths, or the Tathagata now says that all things are pure actions. All in all, what do you mean by 'all things'?"

The Buddha said: "Well spoken, well spoken, Oh good man! The All-Wonderful Sutra of Great Nirvana is the Treasure House of all dharmas. It's like the great sea, which stores up all the treasures. It's the same with this Nirvana Sutra. This is the secret repository which contains all the meanings of all words.

Oh good man! Just as Mount Sumeru is the root source of all medicines, so this Sutra is the root source of the precepts of the Bodhisattva.

Oh good man! It's like with the Void, wherein rests all that exists. So it is with this Sutra, which is the abode of the Good Dharma.

Oh good man! It's like the great wind, which no one can hold or quit. So it is with all the Bodhisattvas who practice this sutra. No defilement or evil teaching can suppress them or arrest them.

Oh good man! It is like the diamond, which no one can destroy. Such is the situation with this Sutra, which neither tirthikas or men of evil notions can destroy.

Oh good man! It's like (the grains of) the sands of the Ganges River, which nobody can count. So it is with the meanings of this Sutra. Nobody can truly count them completely.

Oh good man! This Sutra is the banner of the Dharma of all Buddhas, just as things happen with the hoisted ensigns of Shakra.

Oh good man! This Sutra is the merchant who travels the divisions of nirvana, or the great guide which sails the great sea with all merchants.

Oh good man! This Sutra is the light of Dharma of all Bodhisattvas, just like the light of the sun and moon truly destroy the darkness all around.

Oh good man! This sutra serves as the best [medicine] for all beings who are suffering from illness. It's like the All-Wonderful King of Medicine of (Mount) Gandhamadana, which thoroughly cures all illnesses.

Oh good man! This Sutra truly serves as a walking stick to the icchantika, as in the case of a weak person who can easily support himself and stand up.

Oh good man! This Sutra truly serves as a bridge for all evil people, just like a bridge even allows all the evil people of the world to pass over it.

Oh good man! This Sutra truly serves as a cool shade to all those who carry their lives in the five realms, where they feel heat due to defilements, serving them as a sunshade that protects well the persons from the heat.

Oh good man! This Sutra is the King of fearlessness, which thoroughly crushes all the devils of defilement, acting as the Lion King, who truly subdues all animals.

Oh good man! This Sutra is a great charmer who can thoroughly crush out all the devils of defilement, just as a charmer makes away with the mountain elf.

Oh good man! This Sutra is like the unsurpassed frost and hail, which crush out all the karmic results of birth and death, just as the hail destroys the fruit trees.

Oh good man! This Sutra is the greatest of medicines to a person who violates sila [the moral precepts], just as the Ajata can truly cure pain of the eyes.

Oh good man! This Sutra keeps all the good dharmas, just like the earth, which serves as a support for all things.

Oh good man! This Sutra is a bright mirror for all beings which violate the precepts, just like a mirror which reflects well all colors and forms.

Oh good man! This Sutra serves as clothing for those who do not feel ashamed of what they did, just like clothing that can well cover and hide the carnal form.

Oh good man! This Sutra serves as a great Treasure House for those who are lacking of good things, just like Gunadevi provides benefits to the poor.

Oh good man! This Sutra serves as the water of amrta [immortality] for those who feel thirst for the Dharma, as the water of the eight tastes, which thoroughly quenches a thirsty person.

Oh good man! This Sutra serves as a bed of Dharma for those who have the worries of defilement, just like the bed of peace that serves the people of the world.

Oh good man! Through this Sutra, the Bodhisattva rises from the first stage up to the tenth. It is the cart upon which are laden the jewelry, paste incense, powdered incense, burning incense and flowers, and the cart in which those of pure castes can ride. It truly surpasses the six paramitas. This is a wonderful land of bliss. It's like the parijata tree of Trayastrimsa Heaven.

Oh good man! This sutra is an adamantine and sharpened hatchet, which can indeed bring down the great tree of all defilements. This is a sharp sword that can truly make away with the taint of ill smell. This is the brave and strong that can thoroughly crush out the adversity of Mara. This is the fire of Wisdom, which burns up the fuel of defilement. This is the storehouse of the causal relations which gives birth to the Pratyekabuddha. This is the storehouse of hearing which gives birth to the Sravakas. This is the eye of all gods which serves as the Right Path to all beings. This is a refuge for all animals. This is where the hungry ghosts gain Emancipation, the holiest of hells, and the unsurpassed utensil for all beings of the ten directions. This is the parent of all Buddhas of the ten directions of past, future, and present. Oh good man! Thus, this Sutra holds within itself all dharmas."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Suffering

"Oh good man! A wise person meditates deeply on the eight sufferings, and then on the cause of suffering. The cause of suffering is ignorance of craving, which consists of two things: 1) seeking of what is (pleasure) bodily, and 2) seeking wealth. The seeking of what is bodily and seeking wealth are both sources of suffering. Thus, one should know that ignorance of craving is the cause of suffering.

Oh good man! There are two kinds of this ignorance of craving, namely: 1) inner and 2) outer. That which is inner really moulds the karma, whereas that which is external increases it. Also, that which is internal indeed moulds karma, and that which is external moulds the karmic result. By ending with the internal craving, one can indeed do away with the karma. If the external craving is cut off, the karmic fruit goes away. The inner craving moulds the suffering of the world that is to come, whereas the external craving calls forth the suffering of the present life. The wise meditates on the cause of suffering, which is craving. Having meditated on the cause, it does so on the karmic result. The karmic result of suffering is 'clinging' ['upadana' - clinging to existence]. The result of craving is clinging. The karmic result of craving is clinging. The causal relation of this clinging, which is inner and outer craving, calls forth the suffering of craving.

Oh good man! The wise must meditate and think that the craving is causally related to clinging, and clinging is causally related to craving. If a person really extirpates this pair, craving and clinging, there will be no more karmic action; that person no more will suffer from any kind of sorrow (worry). So, the wise should practice well the Noble Eightfold Path and do away with all sufferings.

Oh good man! If any person meditates thus, this is pure action. This is where we say that beings possess an all-wonderful medicine in their poisoned fleshly bodies, and that in the Himalayas, amidst the poisonous grasses, there is an all-wonderful medicinal herb."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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The Undefiled Karma

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! You said before that the undefiled has no karmic result. Why do you now talk about the non-black-non-white of the karmic result."

The Buddha said: "Oh good man! There are two meanings to this. One is the result and reward put together, and the second is the fruition, but not the reward. The black-black karmic result is the result, and also the reward. When it arises out of a defiled cause (black), it is a 'result'; when it becomes a cause, we say 'reward'. It's the same with the pure (white) and the mixed. The undefiled result comes from a defiled cause. Hence, 'result'. When it does not become the cause of any other thing, we do not say 'reward'."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Karmic Result

"Oh good man! Having meditated on the cause of karma, the wise person meditates on the karmic result. There are four kinds of karmic result, namely: 1) black-black karmic result, 2) white-white karmic result, 3) mixed-mixed karmic result, and 4) non-black-non-white-non-black-non-white karmic result.

The black-black karmic result is such that it is defiled at the time of the action and the karmic result, too, is defiled. We say white-white karmic result, which is pure when [the deed is] being enacted, and the karmic result is also pure. We speak of the mixed-mixed karmic result, which is of mixed nature during the enactment of [the deed], and the karmic result, too, is mixed. We say non-black-non-white-non-black-non-white karmic result. This is undefiled karma."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Cause of Karma

"The cause of karma is the touch of ignorance. Due to the touch of ignorance, beings see 'existence'. The causal relation of existence is 'craving'. Due to the causal relation of craving, a person performs the three actions of body, mouth and mind."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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