The Earth on the Fingernail

Then the World Honored One grabbed a small bit of earth and deposited on his fingernail, saying to Kasyapa: "Which is greater? This bit of earth, or that of the ten directions?"

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! The earth on your fingernail cannot be compared to the earth of the ten directions."

"Oh good man! One abandons the body, and gets a body again; one casts aside the body of the three unfortunate realms [ie, the realms of hell, hungry ghosts and animals] and gains another body. And when all the sense-organs are perfect, one gains life in a Middle Country, gains right faith, and practices well the Way. Practicing well the Way, a person indeed practices the Right Way. Practicing the Right Way, one attains Emancipation, and then one really enters Nirvana. These are like the earth on my fingernail. A person casts away the own body, and gains a (body) of the three unfortunate realms. One casts away the body of the three unfortunate realms, and gains (another) body of the three unfortunate realms. Someone who is not perfect in all its sense-organs, comes alive in an out-of-the-way [remote] place, acquires an upside-down view of life, follows a twisted way, and does not attain Emancipation and Nirvana. These can be likened to the land of the ten directions.

Oh good man! Someone who upholds the precepts always makes effort, does not commit the four grave offenses, does not commit the five deadly sins, does not use the things that belong to the Sangha, does not become an icchantika, and does not segregate himself from the roots of good. Those people who believe in this Nirvana Sutra can be likened to the earth on my fingernail. Those who violate the precepts, those who are indolent, those who commit the four grave offenses, those who commit the five deadly sins, those who use the things of the Sangha, those who become icchantikas, those who cut off all the roots of good, and those who do not believe in this sutra are as numerous as the earth in the ten directions. Oh good man! The Tathagata knows well the qualities of the beings of high, middle and low [positions]. Because of this, we say that the Buddha is perfect in the power to be able to see through the root of all things."

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

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Life, Color, and the Fame of the Bodhisattva

"The Bodhisattva-Mahasattva when he is born in Tushita heaven, has three superior things, namely: 1) life, 2) color, and 3) fame. The Bodhisattva-Mahasattva does not seek life, color, or fame. Not seeking [these], what he gets is superior. The Bodhisattva- Mahasattva seeks much Nirvana, and in the question of 'is', too, he is superior. For this reason, we say inconceivable.

Although the Bodhisattva-Mahasattva overcomes so the gods in these three things, they do not get [feeling of] anger, jealousy, or arrogance against the Bodhisattva. They are happy. The Bodhisattva, too, does not become arrogant against the gods. This is why we say inconceivable.

Although the Bodhisattva-Mahasattva does not perform any action to gain life, he gains life in that (Tushita) heaven ultimately. So we say that [his] life is superior. Although he has not done anything for [the sake of] color, the light of his wonderful body fills all around. Thus, he is superior to others in color. Living in that heavenly world, the Bodhisattva-Mahasattva does not seek the five desires. What he does relates to Dharma. Because of this, his name resounds in the ten directions. This is how his name [reputation, fame] is superior. This is how he is inconceivable. "

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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The Parable of the Blind and the Elephant

“Oh good man! For example, there is a king who says to his Minister: ' Fetch an elephant and show it to some blind person'. Then, following the royal order, the Minister drew many blind people, to whom he showed the elephant. All blind people touched the elephant with their hands. The Minister said to the king: 'I already have the blind people to recognize the elephant'.

Then the king called in the blind people and asked each of them: 'Have you seen the elephant'?
'Yes, sir! I saw the elephant '.
The king asked: 'How do you think the elephant is'?
The person who had touched their tusks said: 'The elephant is like the root of a goosefoot or a mushroom.’
The man who had touched its ear said: 'The elephant is like a fan.’
The one who had touched its trunk said: 'The elephant is like a pestle.’
The person who had touched their paws said: 'The elephant is like a handmill made of wood'.
The one who had touched the back said: 'The elephant is like a bed.’
The man who had touched its belly said: 'The elephant is like a pot '.
The man who had touched the tail said: 'The elephant is like a rope.’

Oh good man! All these blind people were unable to say well the form of the elephant. And yet, is not that they did not say anything about the elephant. All these aspects of representation are of the elephant. And, excluding these (aspects), there cannot be any elephant.

Oh good man! The King is comparable to the Tathagata-Arhat-Samyaksambuddha, the Minister (it is comparable) to the Vaipulya Great Nirvana Sutra, the elephant to the Buddha-Nature, and blind people to all beings who are ignorant.”

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Pearls of the Universe - Volume 7

“The Bodhisattva has no repentance in his mind when he sees that the shila which he upholds is unwavering. Since there is no regret, there is joy in his mind. As he has joy, his mind is happy. As he is happy, his mind is at peace. As his mind is at peace, there arises an unchangeable Samadhi. As the Samadhi is unchangeable, there is true knowing and seeing. Due to true knowing and seeing, there is parting from birth and death. Parting from birth and death, he achieves emancipation ['Vimukti']. As a consequence of emancipation, he clearly sees the Buddha-Nature. This is what we mean when we say that what the Bodhisattva knows, sees and understands is not something that obtains in the world.”

Read more at Pearls of the Universe - Volume 7.

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Seventh Kind of People

"The seventh person aspires to cross the great river of birth and death. But without good (deeds) amassed thus far, it sinks amid the waters. On meeting a Good Teacher of the Way, it gains faith. This gain of faith is what we call ' getting out '. Due to faith, it upholds, recites, copies and expounds the 12 types of sutras, and for the sake of beings, it speaks of them extensively. It takes pleasure in giving and practices Wisdom. Born sharp-minded, it firmly abides in faith and Wisdom, and does not retrogress in mind. As it does not retrogress, it steps forward. Stepping forward, it reaches the other shore. Having conquered the heights of a great mountain, it is now segregated from the fear and is blessed with pure peace. Oh good man! (Being on top of) the great mountain on the other shore can be likened to the Tathagata, peace to the Eternity of the Buddha, and the great and high mountain is Great Nirvana.

Oh, good man! All these people on the banks of the river Ganges have hands and feet, but they are difficult to save. It's the same with all beings, too. The Three Jewels of Buddha, Dharma and Sangha truly exist, and the Tathagata always expounds the essentials of all law [Dharma]. There are the Noble Eightfold Path and Mahaparinirvana. All beings can achieve all this. This (Nirvana) is not what comes out of me, or of those noble paths, or of beings. Know that all these things go back to defilement. Because of this, all beings cannot reach Nirvana. "

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Sixth Kind of People

"The sixth person aspires to cross the great river of birth and death. Devoid of accumulated good, it sinks amid the waters. Coming close to a Good Teacher of the Way, it gains faith. Acquire faith is getting out. Due to faith, it upholds, recites, copies and speaks extensively about [Dharma] for the sake of beings. He takes pleasure in giving and practices Wisdom. Born sharp-minded, he is firmly grounded in faith and Wisdom, and his mind does not retrogress. Not retrogressing, it proceeds on and finally reaches shallow waters. Arriving at the shallow waters, it remains there and does not move. We say that it remains. This means that the Bodhisattva, in order to save all beings, abides there and meditates on defilement. He is like the sixth person on the banks of the river Ganges."

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Fifth Kind of People

“The fifth person is someone who aspires to cross the great river of birth and death, but without good (deeds) amassed, sinks amid the waters. Associating with a Good Teacher of the Way, it gains faith. This is getting out. With faith, it upholds, recites, copies, expounds the 12 types of sutras, and speaks expansively for the sake of beings. He takes pleasure in giving, and practices Wisdom. Born sharp-minded, he firmly abides in faith and Wisdom, and there is no retroactivity in his mind. Not drawing back, it makes progress. Making progress refers to the Pratyekabuddha. Although good as regards to the salvation of himself, this does not extend to others. This is go away. This is like with the fifth person on the banks of the river Ganges.”

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Fourth Kind of People

"The fourth person wants to cross the great river of birth and death. Devoid of good amassed, it sinks amid the waters. Coming close of a Good Teacher of the Way, it gains faith. This is getting out. As he gains faith, it upholds, recites, copies, and expounds, and for the sake of beings, it promulgates widely the Dharma. He takes pleasure in giving and practices Wisdom. Born sharp-minded, he firmly perseveres in faith and Wisdom. There is no drawing back in his determination, and he looks all around in the four directions. The four directions signify the four fruitions of a Shramana. This is like the fourth person on the banks of the river Ganges."

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Third Kind of People

"The third person intends to cross the great river of birth and death. Devoid of good, it sinks amid the waters. His proximity to a Good Teacher of the Way is his getting out. The Tathagata is the All-Knower. He is eternal and immutable. For the sake of beings, he talks about the unsurpassed Way. All beings possess the Buddha Nature. The Tathagata does not go into extinction. It's the same with the Dharma and Sangha, too. There is no extinction. Not having done away with his innate quality, the icchantika cannot attain unsurpassed Enlightenment. He very needs do away with it, (his innate quality), and then he will attain it [Enlightenment]. Thus, he believes. Through faith, he practices the pure precepts. In practicing the pure precepts, he upholds, recites, copies and expounds the 12 types of sutras and speaks of them extensively for the benefit of beings. He delights in giving and practicing Wisdom. Born sharp-minded, he abides firmly in faith and Wisdom, and does not draw back in his determination. This is like the situation of the third person on the banks of the river Ganges."

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Second Kind of People

“The second person aspires to cross the great river of birth and death, but devoid of amassed good, sinks and is unable to get out. We speak of ‘getting out - come to the fore '. This refers to the Good Teacher of the Way, through which one gains faith. By faith is meant to believe that dana [giving] evokes the fruition of dana, that any action that might be called good calls forth the fruition of good, and evil actions (calls forth) what is evil; is to believe in the suffering of birth and death, and believe in impermanence and dissolution. This is faith. Gaining faith, one practices the pure precepts, upholds, recites, copies and expounds [the sutras]. He always makes grants and practices Wisdom. If dull, the person encounters an evil friend. He is unable to learn how to practice the precepts of body and the Wisdom of mind. He gives ear to evil teachings. Or it may happen be visited by an evil period of time and be born in an evil land (country), and be uprooted from good deeds. Uprooted from goodness, it always sinks into the birth and death. His case is like that of the second person on the banks of river Ganges.”

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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First Kind of People

"Oh good man! It's the same situation with the great river of birth and death, too. These are the seven kinds of people: "

First Kind of People.

"As they fear the thieves of defilement, they make up their minds and wish to cross the great river of birth and death. They abandon their homes, shave their heads and wear priestly robes. Having renounced their homes, they associate with evil friends, follow their teachings, and give ear to their doctrines, which state: 'The human body is the five skandhas. The five skandhas are nothing more than the five great elements. When a person dies, he ends up with the five great elements. When he breaks with the five elements, why does he any longer need to practice good or evil? For this reason, one must know that there can be no karmic retribution of good or evil.’ Such a person is an icchantika. It is uprooted from good and evil. Uprooted from good, he sinks into the waters of birth and death and is unable to get out. Why? Due to the great weight of evil deeds, and by he does not to possess the power of faith. He is like the first of those people on the banks of the river Ganges."

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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Seven Kinds of People on the Banks of the Ganges

The Buddha said: "Well said, well said, Oh good man! Along the Ganges live seven kinds of people. They fear the thieves because now they are bathing. Or the case might be as with those who enter the river to pick flowers. The first person drowned as the waters came. The second person sinks amid the waters, but it comes up and sinks again into water. Why? Because his body is powerful and strong, and it is able to climb. But, the one who has not learnt to float, comes up, and then sinks again. The third (kind) comes up after sinking. Coming up, it does not sink again. Why not? Because his body is heavy, so it sinks, but as his power is great, it comes up. Having already learnt to float, it stays up. The fourth person, plunging into water, comes up again. Coming up, it looks around. Why? As it is heavy, it sinks, but as has great power, it comes up; as it has learnt to float, it stays up, not knowing where to get out, it looks around. The fifth person, entering the water, sinks and, having sunk, comes up. Having come up, it looks around, having looked, it goes. Why? Because it fears. The sixth person goes into the water, comes up, and stays in shallow waters. Why? Because it sees the thieves who are nearby and [also] far off. The seventh person is already standing on the other bank and is on a great mountain. It fears nothing, out of reach of thieves, it is blessed with great bliss."

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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The Bodhi Tree

The Buddha said: "Oh, good man! [Suppose that] there is a flat road. Beings walk [along it], and there is nothing to hinder their progress. In the middle of the road there is a tree, whose shade is fresh. The travellers make a stop in this place with their palanquin and take a rest. But there is always the shade of the tree there, and there is no difference. The shade does not die out, and nobody takes it away. The road is the Holy Way, and the shade the Buddha Nature."

Read more on the Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

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Abstract of Nirvana Sutra Chapter 36

“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."

Read more on the Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

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Getaway from Hell

Lion's Roar said: "Oh, World Honored One! Who suffers little in the present life what would have to suffer in hell?"

“Oh, good man! Any person in the world who practices the body, sila, Wisdom, and the mind, as stated above, and who sees that all things are void and all-equal, and who sees no Wisdom, nor who is wise, nor ignorance, nor who is ignorant, nor practice and nor even those who practice, that person is someone who is wise. Such a person really practices the body, sila, mind, and Wisdom. Such a person really makes [what would have been] the karmic retribution in hell become little to be suffered in this life. This person may have committed the gravest of sins, but it thinks about [the matter], sees, makes it light, and says: 'What I did is grave in nature. But, nothing is better than good deeds. For example, 100 pounds of flowers upon flowers cannot ultimately be compared with a 'ryo' [unit of weight or money] of true gold. We might well throw a 'sho' of salt into the Ganges, but no salty taste will come about [from this] and no one who drinks its water will feel it. A rich man may possess 1,000 million jewels and yet he will not be arrested and made to suffer pain because of this. Or a great gandhahastin (musky elephant) can break an iron cage, escape and be free.’ So it is [also] with the person who has Wisdom. It always thinks to himself: 'I have much of the power of good and little of evil deeds. I confess and repent, and end up with evil. If we practice Wisdom, the power of Wisdom will grow, and the power of ignorance will lessen.’ Thinking thus, he befriends a Good Teacher of the Way and learns the right view of life. If he sees a person who upholds, recites, copies and expounds the 12 types of sutras, he will feel respect in his mind and, moreover, will make offerings to him of such things as clothing, food, accommodation, bedding, medicines, flowers and incense, and will praise and respect him. Wherever he goes, he praises only what is good and does not speak of what is lacking. He makes offerings to the Three Treasures, respects and believes that the Vaipulya Sutra of Great Nirvana and the Thatagata are Eternal and Unchanging, and that beings possess the Buddha Nature. Such a person makes what would be heavily suffered in hell, something that is [only] slight pain in this life. Oh, good man! For this reason, it is not the case that all actions are definite and that all beings definitely have to undergo karmic retribution."

Read More on the Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

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The Practice of Wisdom

"We speak about the non-practice of Wisdom. Wisdom has great power, like that of a Garuda [a mythical bird]. It truly destroys the evil deeds and the darkness, as does the light of the sun. It thoroughly uproots the tree of the skandhas, like water, on which things can float easily. The wisdom thoroughly burns out the evil views of life, like a great fire, is the fountainhead of all good dharmas, and the seed from which stems the Buddhas and Bodhisattvas. If someone does not see things thus, this is nothing more than the non-practice of Wisdom."

Read More on the Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

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