“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.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
"The Bodhisattva-Mahasattva (30) does not speak ill of the shortcomings of others and does not slander the Wonderful Dharma. Because of this, he acquires the Voice-of-Buddha.
The Bodhisattva-Mahasattva (31) sees all the enmities and gains a happy mind. Because of this, he gains the blue tone of his eyes.
The Bodhisattva-Mahasattva (32) does not conceal the virtues of others, but praises the good which they have. Because of this, he gains a face with a white hair tuft on his brow.
Oh, good man! When the Bodhisattva-Mahasattva practices these 32 kinds of causal relations, he gains a thought that will not retrogress from the mind that seeks the Bodhi. "
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
"The Bodhisattva-Mahasattva (28) gives whatever kind of food that beings desire to have. Because of this, he gains the taste that is mid-upper.
The Bodhisattva-Mahasattva (29) exercises on the ten good deeds, and thereby teaches others. Because of this, he gains a large and long tongue [i.e., a symbolic expression referring to its great power of oratory.] "
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
"The Bodhisattva-Mahasattva (25) segregates himself from double-tongue, from ill-speaking and an angry mind. Because of this, his 40 teeth are white and pure, well-balanced and delicate.
The Bodhisattva-Mahasattva (26) practices Great Loving-Kindness towards beings. Due to this, he gains the two-fanged face.
The Bodhisattva-Mahasattva makes a vow: (27) 'To any who come and ask, I will give as they desire to have.’ Because of this, he gains the lion's cheeks."
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
“The Bodhisattva-Mahasattva (22) gives, does not reaps or haggle over whatever is rare, and easily share things; (23) makes no distinction between whatever is a field of weal or a non-field of weal [i.e., the recipient of donation - charity - is likened to a field, whose cultivation increases the blessings and virtues of a person]. Because of this, he is full and strong in the seven places of his body.
The Bodhisattva-Mahasattva (24) seeks wealth lawfully and always gives this [to others]. Because of this, the boneless parties [of his body] are full, the upper part is like that of a lion, and his elbows are well-balanced and delicate.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
"The Bodhisattva-Mahasattva readily (19) befriends wise men, segregating himself from the ignorant; (20) takes pleasure in changing viewpoints and clears the path along which it passes. Because of this, his skin is delicate and soft, and his bodily hair leans to the right-hand.
The Bodhisattva-Mahasattva (21) always gives to men clothes, food and drink, medicines, incense and flowers, and candles. Because of this, her body shines brightly a golden color and smooth."
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
“The Bodhisattva-Mahasattva (14) does not acquire a malevolent mind, (15) is satisfied with his food and drink, and with the giving; (16) he attends to illnesses and dispenses medicines. Because of this, his body is rounded and perfect, and is like the Nyagrodha tree. When his hands are stretched down, his fingers reach the knees and his head has a lump, for which feature the top of his head can not be seen.
The Bodhisattva-Mahasattva, (17) when he sees a person in fear, extends help [to that person], and (18) when he sees a person without any clothes, gives him clothing. Due to this, he gains a feature through which his genital organ lies hidden.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata.
“The Bodhisattva-Mahasattva (9) upholds the precepts, (10) listens to sermons, and (11) does not stop giving. Due to this, his joints and ankles are fully fleshed and the hair on his skin flows in one direction.
The Bodhisattva-Mahasattva (12) single-mindedly gives ear to Dharma and (13) expounds the right teachings. Because of this, he gains the ankles of a deer-king.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
“The Bodhisattva-Mahasattva (7) practices the four ways to guide beings in through: 1) giving, 2) friendliness, 3) good deeds, and 4) transforming himself and co-existing with them, as the beings themselves. Due to this, he earns the toe-membrane [one of the eighty minor characteristics of excellence] like that of the great royal swan.
The Bodhisattva-Mahasattva when his parents, teachers and elders are ill, (8) bathes and cleans itself, holds and rubs his members. Because of this, his hands and feet are soft.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
“The Bodhisattva-Mahasattva (4) fittingly offers things to his parents, the honoured ones, elders, and animals. Because of this, he gets on his sole the mark of excellence of a thousand spokes [one of 80 minor characteristics of excellence].
The Bodhisattva-Mahasattva (5) feels joy in non-harming and non-stealing, and (6) is grateful regarding his parents, honoured ones and teachers. Because of this, he is accomplished in the three bodily marks, which are: 1) long fingers, 2) long heels, and 3) a body erect and angular. All these three shapes arise out from the same karma.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
Lion's Roar said: "Oh, World Honored One! Why are there the retrogressing and the non-retrogressing Bodhisattvas?"
“Oh, good man! If any Bodhisattva comes to know the causal relations of the 32 Marks of Perfection of the Tathagata, we say non- retrogressive. He is the Bodhisattva-Mahasattva, the non-upside-down, and someone who pities for all beings. He is someone superior to Sravakas and Pratyekabuddhas, and someone called 'Avaivartika'.
Oh, good man! The Bodhisattva-Mahasattva is (1) immovable in his upholding of the precepts, in (2) his mind of giving, and it is like Mount Sumeru in (3) abiding in the true word. Because of this, it gets the flat soles of the feet [one of 80 minor characteristics of excellence].”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
“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. Thus things happen with the retrogressing Bodhisattva.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
"Oh, good man! Do not say that beings do not have the Buddha Nature just because of the retrogressive mind. For example, two people hear: ‘In another land, there is a mountain made of the seven treasures. On the mountain, there is a clear spring, whose water is sweet. Should any person reach this source, it will make away with poverty, and anyone who drinks its water will get a long life. But the way there is long and steep. Then, both men desire to go there. One of the persons goes equipped with various travelling utensils, while the other goes unprepared, not even keeping to the food rations. They are walking together, when along the way they meet a man who has plenty of treasures, perfect in the seven rarities. The two go to that person and ask: 'Is there any mountain of the seven treasures in that land'? The man replies: 'Actually, there is such a land, this is not false. I have already gained the treasures. I have tasted the water. The only thing to worry about is that the path is steep, and there are many thieves, gravel and thorns, aqueous plants (succulents) are rare. Thousands of millions (of people) go, but few reach the end’. Upon hearing this, one of the men feels regret and says: 'The way is long and there is more than one trouble. Countless are those who go and few arrive to the end. How can I expect reach this place? At present, I have what I need. If I stick to what I have, will not lose my life. If life is at stake, how can I think of longevity '? The other man also says: ‘People indeed go, I will go also. If I really reach that place, I will have the rarities and taste the sweet water. If I can not, let my life end there'. Now, one regrets after having started out and draws back, while the other goes on, reaches the mountain and rarities, and tastes the water that he desired to taste. Loading all that he has gained, he comes back to where he lives, serves his parents and ancestors.
Then, the one who regretted after having started out the journey, and who turned back, sees this and goes down with a fever. 'He went and is now back. How can I stay here'? And equipping himself, he starts out on the journey again.
The seven treasures can be compared to the Great Nirvana, the sweet water to the Buddha Nature, the two persons to two Bodhisattvas who first aspire to Bodhi, the steep path to birth and death, the man whom they meet on the way to the Buddha-World-Honored-One, the thieves to the four Maras, the gravel and thorns to defilements, the lack of watery plants to the non-practicing of the Way of Bodhi, the one who turns back to the retrogressing Bodhisattva, and the one who goes on alone to the non-retrogressing Bodhisattva.”
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
"What is the mind that is not retrogressive? Again, a man hears that the Buddha actually leads beings across the sea of birth, old age, illness, and death. He does not ask of a teacher to be taught and gains the unsurpassed Bodhi spontaneously practicing the Way. (And thinks:) 'If the Bodhi is something we can indeed gain, I shall assuredly practice the Way and unfailingly attain it'. Thinking thus, he aspires to Bodhi and transfers all [the merits] that he has amassed, be it great or small, to unsurpassed Bodhi. He takes this vow: 'I pray that I shall draw near to all Buddhas and Buddhist disciples, listen to sermons, so that the five sense organs are all perfect, and this mind will not get lost even if I encounter hardships. Also, I pray, oh all Buddhas and disciples, that I shall always have a gladdened mind and be perfect in the five good deeds. If all beings slash my body, hands and feet, head and eyes, and other parts, I shall gain a feeling of Great Loving- Kindness towards all and feel happy. All such persons will contribute to the growth of my own Bodhi. If not, how could I accomplish the unsurpassed Bodhi’?"
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
"Further, there are six things which destroy the Bodhi Mind. What are they? They are: 1) parsimony (stinginess), 2) entertain an evil thought towards all beings, 3) make friends with evil people, 4) non-effort, 5) arrogance, and 6) carrying on worldly business. These six things destroy the Bodhi Mind.
Oh, good man! A person hears that the Buddha-All-World Honored One is the teacher of the humans and gods, that he is the best, incomparable and superior to Sravakas and Pratyekabuddhas, that his Dharma-eye is clear, that he is unhindered, that he leads all the beings in crossing the great sea of suffering. Upon hearing this, the person takes a great vow: 'If there is such a person, also I will be like him’. Through this causal relation, he aspires to unsurpassed Enlightenment. Or taught by some others, a person can aspire to unsurpassed Enlightenment. Or a person can hear that the Bodhisattva underwent stringent penances for asamkhyas of kalpas and later attained unsurpassed Enlightenment. Upon hearing this, he thinks: 'I can not endure such penance, so how will I be able to achieve it'? Thus, he retrogresses. "
Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.
“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.
“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.
“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.
"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.
(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.
