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.

thirteen factors leading to retrogression of the bodhisattva.mp3

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.

sangha is harmony.mp3

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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