2011-12-22

Pearls of Universe - Volume XVII

"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 
Pearls of Universe - Volume XVII.

CONTENTS

THE TREASURE HOUSE .............................................. 3
FROM ROOT UP TO THE ULTIMATE ........................ 7
THE TOUCH OF BRIGHTNESS ................................... 9
FROM FEELING UP TO ATTAINMENT ..................... 9
THE COARSE MEDITATION ......................................11
THE MINUTE MEDITATION ...................................... 13
THE BRIGHTNESS OF WISDOM ............................... 14
MOMENTARY EXTINCTION ..................................... 15
THREE KINDS OF ILLNESSES OF THE BEINGS ..... 16
CONVERSION OF VASISTHA ................................... 17
THE VIRTUES OF VASISTHA ..................................... 18
SELF PHANTOM .......................................................... 19
PRIDE ............................................................................. 21
THE TWO SIDES AND THE IN-BETWEEN ................ 22
WHY SUBDUE THE MIND ........................................... 23

2011-12-21

The Great King Senyo


The Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! When the Bodhisattva yet does not dwell in the immovable soil (forbearance soil), but upholds the purity, could he, if the occasion arises, break the precepts or not?"

(The Buddha said:) "Oh good man! When the Bodhisattva has not yet attained the state of the immovable soil, it may well break the precepts when the occasion arises."

Kasyapa said: "So it is, indeed! Oh World Honored One! Who can be such a person?"

The Buddha said to Kasyapa: "The Bodhisattva may have the occasion to transgress against the precepts if he knows that he can indeed make others possess the Mahayana sutras, make them like them, understand, copy and expound them widely to others, and make them attain unsurpassed Enlightenment and not retrogress from it. On such an occasion, he may well transgress the precepts. At that time, the Bodhisattva will think: 'Even though I may fall into Avichi Hell for a kalpa or less, and may have to expiate my sins there, surely I shall make this person attain unsurpassed Enlightenment and not retrogress from it’. Oh Kashyapa! In such circumstances, the Bodhisattva-Mahasattva may transgress against the precepts of purity."

Then the Bodhisattva Manjushri said to Buddha: "Any Bodhisattva who takes in such persons, protects them, makes them aspire to Enlightenment, makes them not retrogress from it and who, for this purpose, transgresses against the precepts, cannot fall into Avichi Hell."

At that, the Buddha praised Manjushri, saying: "Well said, well said! I remember that in days gone by, I was born in Jambudvipa as a great king named Senyo. He loved the Mahayana sutras and respected them. He was pure and good, and there was not coarseness in him; neither jealousy, nor stinginess one could find anywhere inside him. What came from him were kind words, words of kindness. He always protected the poor and the lonely, and with him there was no end to the giving and to making efforts. At that time, there was no Buddha, nor even Sravakas and Pratyekabuddhas. I, at that time, loved the Mahayana Vaipulya Sutras. For 12 years, I served the Brahmins, caring to cater fully their needs. After that, when giving and peace had been gained, I said: 'Oh you teachers! Now, you should aspire to unsurpassed Enlightenment’. The Brahmins said: 'Oh great King! There are no such things as the nature of Enlightenment; the same is the case with the Mahayana sutras. Oh great King! How is it that you wish to make us equal to the Void’? Oh good man! I, at that time, greatly respected the Mahayana. I heard the Brahmins slandering the Vaipulya. Having heard this, I did away with my life. Oh good man! I never fell into hell because of this [i.e., despite this]. Oh good man! When we accept and protect the Mahayana sutras, we have innumerable virtues.

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Meditating on Colors


“Also, next, oh good man! The holy actions of the Bodhisattvas-Mahasattvas are what they do in observing the body from head to foot, including: hair, nails, teeth, impurities, dirt, skin, flesh, sinews, bones, spleen, kidneys, heart, lungs, liver, intestine and stomach, that is, stomach and large intestines, feces, urine, spittle, tears, fat, membrane, marrow, pus, blood, skull, and all the veins. When the Bodhisattva thus observes things, who [here] can be the Self, or to whom can the Self belong? Where does it live and who can belong to the Self? Also, he thinks: 'Is the bone the Self? Or is the Self everything except the bone?’ The Bodhisattva then meditates, and excludes the skin and flesh. What he sees is white bone. He thinks: 'the color of bone is varied: blue, yellow, white, gray’. Thus, what the bone displays is not the 'I' (for not being one). Why not? Because the Self is not blue, yellow, white or gray. As the Bodhisattva meditates thus, with full mind, it is away from all desires for what is physical. Also, he thinks: 'Such bone comes about from causal relations. The bone of the foot supports the ankle bone, the ankle bone support bone calf bone, the calf bone supports the knee bone, the knee bone supports the thigh bone, the thigh bone supports the rump bone, the rump bone supports the loin bone, the loin bone supports the backbone, the backbone bone supports the rib bones. Also, the backbone supports the nape bone, the nape bone supports the jawbone, the jawbone supports the canine and other teeth. And above that there is the skull. Also, the bone of the nape supports the scapula, the scapula supports upper arm bone, the upper arm bone supports the lower arm bone, the lower arm bone supports the wrist bone, the wrist bone supports the finger bone’. When the Bodhisattva-Mahasattva thus meditates, all the bones of the body are separated. Having thus meditated, the Bodhisattva eradicates the three desires: for facial form, for bodily form, and for minor touches.

When the Bodhisattva-Mahasattva thus meditates on the blue bones, he sees the earth look all blue to the east, west, south, north, up and down, and the four intermediate directions. As with the color blue, the same applies to the meditations on the colors of yellow, white and gray. When the Bodhisattva-Mahasattva thus meditates, his forehead emits radiance (frequency) of the colors blue, yellow, white and gray. The Bodhisattva sees in each of the lights the form of the Buddha. Having seen the Buddha, he asks: 'Something such as this body of mine comes about from a combination of impurities. How could we sit and stand, walk and stop, bend and look up, see and wink, pant and breathe, grieve and weep, laugh and be happy? There is nothing to rule the body. What causes things to be thus’? As he thinks so, all the figures of the Buddha disappear from the lights. He also thinks: ‘Or consciousness might be my Self. That is why the Buddhas will not speak to me’. Again, as he meditates on consciousness, he sees that things gradually disappear, as in the case of running water. So, this is not one’s Self. Also, he thinks: 'Now, this in-and-out breathing from me is nothing more than the nature of the wind. The nature of the wind is nothing more than one of the four great elements. Which of the four great elements can be my Self? The natures of water, fire, earth and wind, too, are not my Self'. Also, he thinks: 'In my body, there is nothing that could be called Self. Only the causal relations of the wind of mind join things together and there are many functions and things. For example, this is like in the case of charms and tricks (magic), or the sound of the harp that comes out following the wind of the mind of the one who plays. Thus is this body impure. Many causal relations join together and things go thus. For what we could have greed? If anyone bears ill-speaking, how could there arise anger? It seems that the 36 things [i.e., the 36 defilements that a human body possesses] of my body are nothing but impurity and defilement. Where can there be one who has to bear ill-speaking? When one is speaking ill of (other), one may well think: who is the voice that thus speaks ill of [me]? This voice should not be the only one who speaks ill of [me]. If one person does not speak ill, the same applies to many voices. For this reason, one should not get angry’. When other persons come and beat us, one should think: 'From where comes this beating’? Also, one might think: 'When the hands, the sword or the staff come into contact with our body, we say that we are beaten. How we could infuriate so much the others?
This shows that I by myself have invited the offense of my own will. This comes from the fact that I have this body of the five skandhas. This is as in the case of a target which an arrow can hit, and there comes about hitting. The same is the case with my body. As I have a body, there is [the possibility of] a beating. If I do not bear, my mind will disintegrate. If my mind become scattered, I shall lose my right mind. If I lose my right mind, I may not be able to see what is good and what is not. If I cannot distinguish between good and evil in a thing, I shall do evil. The evil done will lead to the realms of hell, animality and the hungry ghosts'.

The Bodhisattva-Mahasattva, having done this meditation, attains the four remembrances. As he gains the four remembrances, he can now live in the forbearance soil ['bhumi']. As the Bodhisattva-Mahasattva attains this state, he overcomes greed, anger and ignorance; and also, he is able to withstand cold, heat, hunger, thirst, mosquitoes, flies, fleas, lice, storms, impure meals, disease, plagues, ill-speaking, abuse, beatings and injuries from thorns. He will overcome all the pains and worries of the body. That is why we say that he lives in the forbearance soil."

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

2011-12-13

Against Whom the Bodhisattva Fights


“When the Bodhisattva wishes to renounce the world, Marapapiyas become greatly worried and say: 'Now, this Bodhisattva will have a great battle with me’. Oh good man! How would such a Bodhisattva fight with humans? Then, the Bodhisattva goes at once to a Buddhist Vihara and sees the Tathagata and his disciples there, who are all correct in their deportment, serene in their sense-organs, soft and calm in their minds. So he goes there and seeks to be ordained. He shaves his head and puts on the three kinds of monastic robes. After having been ordained, he upholds the prohibitive precepts and does not fail in deportment. His movements are peaceful and nothing is violated. Even a little sin he fears, and his mind to be true, is firm and unyielding like a diamond.

Oh good man! Here is a man who wants to cross the sea on a floating bag. Then there is a rakshasa [flesh-eating demon] into the sea. He follows the man and begs him by the floating bag. Hearing this, the man thinks: 'If I give him, surely I will sink and die’. He answers: ‘Oh rakshasa! You can kill me, but will not get my floating bag’. The rakshasa says: 'If you cannot give the whole bag to me, give me half’. But the man still will not give him. The rakshasa says again: 'If you cannot give me half, give me one third’. The man does not say 'yes'. The rakshasa continues: 'If you cannot, give me the bit where your hand rests, I am severely pressed by hunger and distress. Please give me just a bit’. The man further says: 'What you seek to have, indeed, is not much. But I must cross the sea on this day. I don’t know how far it is. If I give you any part (of the bag), the air will gradually go out. How could I hope to cross this difficult sea? If the air goes out, I shall sink and die at the half-way’.

Oh good man! The same is the case with the Bodhisattva who upholds the precepts. He is like the man who wishes to cross the sea and who is very solicitous in protecting the floating bag, and is reluctant to give it. When the Bodhisattva thus cares to protect the precepts, always will appear on his way rakshasa of all evil illusions, who will say to the Bodhisattva: 'Believe me, I'm not trying to cheat you. Just commit the four grave offenses and take care of the other precepts. For this, I will give you peace and you will awaken in Nirvana’. The Bodhisattva will then say: ‘I would rather uphold the precepts and gain the Inferno Avichi than break them and be born in heaven’. The rakshasa of illusion will say: 'If you cannot commit the four grave offenses, commit the samghavasesa (are violations of rules of conduct that may cause the dissolution of the Sangha). For this, I will make you easily attain Nirvana’. The Bodhisattva will not obey. The rakshasa will say again: 'If you cannot commit the samghavasesa, commit the sthulatyaya. For this, you will have a peaceful Nirvana’. Again, the Bodhisattva will not obey. The rakshasa will say again: 'If you cannot commit the sthulatyaya break up the [rules of the] naihsargika-prayascittika. For this, you will have a peaceful Nirvana’. The Bodhisattva again will refuse to obey. Then the rakshasa will say again: 'If you cannot commit prayascittika, please commit the duskrta. For this, you will have a peaceful Nirvana’. Then the Bodhisattva will say to himself: 'If I commit the duskrta [minor offenses, which can be remitted by confession] and do not confess before the assembly [of monks], I may not be able to cross the sea of ​​birth and death, and attain Nirvana '.

The Bodhisattva-Mahasattva is [thus] very strict to avoid these very small offenses [prohibited by the precepts], and his mind is like a diamond. The Bodhisattva-Mahasattva, respectful and indifferently observes the precepts against the four grave offenses and against the duskrta.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

2011-12-09

Abstract of Nirvana Sutra - Chapter 46


"Oh you! If one gained the Path through penance [the practice of austerities], all animals would have to attain it. That is why one first subdues the mind and not the body. Hence, I say in my sutra that one must cut down the forest, but not the tree. Why? From forest, one gains fear, but not from the tree. If a person wishes adjust your body, it must first adjust the mind. The mind is the forest, and the body is the tree. So we may compare things.”

This was the 46th and final Chapter of the All-Wonderful Mahayana Mahaparinirvana Sutra.


2011-12-07

Five Ways to Heal


“Oh Kashyapa! There are five (kinds) of persons in this Mahayana Great Nirvana Sutra - except the Tathagata - who are sick, but they have places to go. Who are these five?

One is that which cuts off the three
fetters ['trinisamyojanani'], which has done away with the first three of the ten mental fetters and attains the stage of Srotapanna, thus not falling into the three unfortunate realms of hell, animals, and the hungry ghosts. Such a person gains seven [more] births and deaths in the human and heavenly worlds, eternally cuts off all kinds of suffering and enters Nirvana. Oh Kashyapa! This is the first case of someone who has a disease and still has a place to arrive at. This person, in the days to come, after 80,000 kalpas, will attain unsurpassed Enlightenment.

The second type is one who cuts off the three
fetters, relieving the weight of greed, anger and ignorance, attaining the level of Sakridagamin and, after one cycle of coming and going [birth and death], eternally cuts off the bonds of all suffering and attains Nirvana. Oh Kashyapa! This is the second instance of someone who has disease and still has a place where it will be born. This person, in the days to come, after 60,000 kalpas, will attain unsurpassed Enlightenment.

The third type of person is one who cuts off the five
fetters of illusions ['pancavarabhagiyasamyojanani'] that bind one to the kamadhatu [world of desire] and attains the light of the Anagamin. This person never more will be reborn in this world, eternally cuts off the bonds of all suffering and attains Nirvana. This is the third case of whom, having a disease, gains a place to be born in. This person, after 40,000 kalpas, will attain unsurpassed Enlightenment.

Oh Kashyapa! The fourth person is one who eternally cuts off
the defilements of greed, anger and ignorance, gains Arhatship, and having no more taints of defilement, enters Nirvana. Also, this practice is not monopolized by the Pratyekabuddha. This is the fourth case of the sick person who still gains a place to be born. This person, after 20,000 kalpas, will attain unsurpassed Enlightenment.

Oh Kashyapa! The fifth person is one who
has eternally cut off the defilements of greed, anger and ignorance and, having gained the light of a Pratyekabuddha has no more illusions to cut off and enters Nirvana. This is indeed the sole case of a kirin [name of a fabulous animal]. This is the fifth case of a person who, having a disease, gains a place to be born. This person, after 10,000 kalpas, will attain unsurpassed Enlightenment. Oh Kashyapa! This is the case of the fifth person who, having illness, gains a place to be born. This person is not a Tathagata."

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.

2011-12-06

The Gravest Actual Illnesses


“Oh Kashyapa! There are three kinds of sick persons who are difficult to heal. These are: 1) a person who slanders the Mahayana, 2) a person who has committed the five deadly sins, and 3) the icchantika. The three mentioned above are the gravest of all sins in the world. These are not those which Sravakas and Pratyekabuddhas can easily cure. Oh good man! For example, there is an illness which inevitably ends in death and is difficult to cure. There may be nursing, an attitude in accordance [with the medical treatment], and the medicine to apply; or there may be no nursing, no attitude accordingly, and nor medicine to apply. Such an illness means certain death and cannot be cured. One should know that such a person will surely die. The same is the case with these three kinds of (sick) persons. There may be Sravakas, Pratyekabuddhas and Bodhisattvas who are able to speak about the doctrine or there may not be. There is no way to make them [the three types of people] aspire to unsurpassed Enlightenment.

Oh Kashyapa! There is a person who is sick (and that is not of the three types above). If there is
nursing of him, an attitude in accordance, and medicines, the disease can be cured. If there are not these three things, there is no way to cure [the disease]. The same is the case with Sravakas and Pratyekabuddhas. They listen to what the Buddha and Bodhisattvas say, and they indeed aspire to unsurpassed Enlightenment. It is not that they do not listen to the teaching and aspire to Enlightenment. Oh Kashyapa! Sick persons are those with respect to which there may be nursing, an attitude in accordance, and medicines - or there may not be such things. All are healed. This is the case of a person of the common kind (not of three kinds above). A person may come across a Sravaka or it may not; a person may come across a Pratyekabuddha or may not; or a person may come across a Bodhisattva or may not; a person may come across a Tathagata or may not; a person may have the opportunity to listen to the teaching or it may not. A person may naturally attain unsurpassed Enlightenment.”

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.

2011-12-05

The Rising Sun of the Wonderful Dharma


Then Kasyapa said in a gatha before the Buddha:

"Oh Great
Holy One of the Gautama clan!
Stand up, I pray you, and tell us about the All-Wonderful Dharma!
Do not
recline on the bed like some child,
or someone who is sick.
The Trainer, the Teacher of gods and humans,
lies between the sal trees.
The humble and the ignorant
may certainly say that he will enter Nirvana.

They know nothing about the Vaipulya,
or what the Buddha does.
Like the blind, they do not see
the
hidden storehouse of the Tathagata.
Only all the Bodhisattvas and Manjushri
well know the depths,
like a good archer.

All Buddhas of the Three
Times [past, present and future]
rest on the Great Compassion.
What is the
worth now of such Great Compassion?
Without compassion, there is no one called Buddha.
If the Buddha definitely enters Nirvana,
this is not the eternal, oh Unsurpassed One!
Take pity on us, answer our prayers,
bestow benefits to all beings,
and subdue all Tirthikas!"

Then the World Honored One, his mind of great compassion kindled,
realized all the things that each being wanted to have, in accordance with [their wishes], to answer their prayers and bestow them benefits, raised himself from his seat, and sat cross-legged. His visage was shiny and smooth like a ball of molten gold. His serene face and eyes shone like the full moon. His form was pure, without any imperfection. A great light filled the sky. The light was as bright as that of more than 100 thousand suns. It shone over the east, south, west, north, in the four intermediate directions, the worlds above and below, and over all the Buddha Lands. It gave beings the torch of Wisdom, illuminated the gloom, and enabled 100 thousand billion nayutas of beings to live in the irreversible mind of Bodhi [Enlightenment].

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.