"The Bodhisattva meditates: ‘If the membrane was not non-eternal, it could not become foam. And if the prime of life was not non-eternal, old age would never come. If the time was not fleeting, moment after 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 existences of tiny particles non-eternal, which have to go existing, continually [i.e., changing from moment to moment]. Also, we see a person with all his sense organs perfect, and a bright and shining mien, [only for] all this disappear (be consumed) in a weakened state'."
Read more at Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.
Thanks Steve Jobs, for having made of his passage through this world, the means for broad and unrestricted promulgation of Wonderful Dharma, and of his own life, the means to understand it.
My tribute for who did so much to become this possible. Condolences to his family and loved ones - Marcos Ubirajara.
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."
"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."
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"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."
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"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."
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"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."
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"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.
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"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."
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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."
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"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."
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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'."
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"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."
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"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.
"Also, in addition, oh good man! Having meditated thus thoroughly on desire, the wise person then meditates on Karma. Why? A wise person thinks: ‘Feeling, image, touch and desire are defilements. Defilements really bring forth the living karma, but not the harvesting karma. This defilement goes along with karma and is composed of two kinds: 1) living karma and 2) harvesting karma. Hence, the wise person must meditate well on karma. This karma is of three kinds: body, mouth, and mind’. Oh good man! The pair, body and mouth, are called karma, and also karmic result (harvesting karma). The mind is merely called 'karma' (living karma), not 'result' (harvesting karma). As it is the cause of karma, we say 'karma'. Oh good man! We call the karmas of body and mouth the external karma (harvesting), and the mental karma the internal (living). These three karmas go together with defilements. So we have two karmas, namely: 1) living karma and 2) feeling karma.
Oh good man! 'Direct Karma' is mental karma. We say ‘temporal karma’. This refers to the karmas of body and mind. Since it appears first, we say 'mental karma’. What arise from the mental (karma) are the bodily and oral karmas. So, what is mental is called 'direct'. Having meditated on karma, a wise man must meditate on the cause of karma."
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"Also, in addition, oh good man! Someone who is wise meditates on desire. Desire is color, sound, smell, taste, and touch. Oh good man! Thus the Tathagata speaks of the result (effect) in the stage of cause. From these five things, the desire rises to the head. And (these things) are not desire, (are its cause).
Oh good man! A person who is ignorant greedily seeks to partake of these. In these material forms, the person acquires an inverted image. And this acquisition of an inverted image extends down to 'touch'. And from the causal relation of inversion, there arises feeling. That's why I say that from this inverted image the world gains the ten images.
From the causal relation of desire, one harvests evil karmic consequences in the world. The evil is directed to parents, Shramanas, and Brahmins. One does what ought not to do, and does so deliberately, from head to foot. Thus, a person who is wise realizes the fact that this causal relation of evil evokes an covetous mind. Having thus realized the cause of evil, first the wise person meditates on the cause of covetousness, and then thinks about the karmic results. When there is much desire, there will arise many evil results, such as [the realms of] hell, hungry ghosts, animals, human and heavenly. This is what we call realizing evil results.
If someone is able to do away with the evil image, no mind of covetousness will arise. When there is no a covetous mind, does not arise any evil feeling. Without evil feeling, there can be no any evil result. That's why I first do away with the evil image. Once done away with the image of evil, things as such naturally die away. Therefore, the wise person practices the Noble Eightfold Path, in order to do away with the evil image. This is what we call 'pure action'. This is why we say that in the poisonous body of being, there is an all-wonderful medicine, as in the case of the Himalayas, where although there are poisonous grasses, there is an all-wonderful medicine, too."
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"How do all the innumerable images come about? One comes to known that they come about from contact. And this contact is of two kinds, namely: 1) contact by defilement, and 2) contact by Emancipation. If the image comes from ignorance, we call this ‘contact by defilement'. What comes about from ‘brightness’ is called ‘contact from Emancipation'. The contact from ignorance calls forth an inverted image, and that from Emancipation calls forth a non-inverted image. When one has meditated on the cause of the image, then meditates on the karmic result."
Bodhisattva Kasyapa said to the Buddha: "The inverted image comes about from the image of defilement. All the holy persons, truth to tell, possess inverted images and, however, do not possess defilement. How do I to understand this?"
The Buddha said: "Oh good man! In what way does a holy person possess an inverted image?"
Bodhisattva Kasyapa said: "Oh World Honored One! All the holy ones, on seeing a cow, gain the image of a cow and say this is a cow. Seeing a horse, they gain the image of a horse and say this is a horse. The same applies to man, woman, big and small, house, vehicle, come and go. This is an inversion."
"Oh good man! All beings possess two kinds of images, namely: 1) the current image (conceptual) in the world, and 2) the image from clinging. All holy people have only the image current in the world, but not any image from clinging. All beings gain the image of clinging because of the meditation by evil sensing. All holy persons do not gain the image of clinging because of [their] awakening to good. Hence, all common mortals are classified as of the inverted (image), while the holy people are not so classified, although they may know.
Having meditated on the cause of the image, a person who is wise, then meditates on the karmic results. One suffers such karmic results of evil images in the realms of hell, hungry ghosts, animals, and of humans and heavenly. As I have done away with the image of the evil awakening, I have cut off ignorance and contact. So, the image is gone. When one ends with the image, the person also removes the karmic consequences. To cut off the cause of the image, the wise person practices the Noble Eightfold Path. Oh good man! Anyone who meditates thus is called the one who practices pure deeds.
Oh good man! So I say: 'In the poisonous body of the being there is an all-wonderful medicine. Though in the Himalayas there is a [type of] poisonous grass, there is [also] an all-wonderful medicine '."
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"Also, next, Oh good man! A wise person meditates and reflects on why the pair, feeling and touch come about, and sees that they come about through image. How? Beings see materials forms and do not acquire desire. And also, at the time of feeling, no desire arises. If someone acquires an inverted image regarding material form and says that the material form is the Eternal, Bliss, Self, and Pure, and that there can be no change; that someone, through this inversion, will acquire greed, ill-will and ignorance. Thus the wise must meditate on image.
How does one meditate on image? One should think that all beings have not yet reached the Right Way, and that they all have inverted images. What is an inverted image? Being in what is not Eternal (the fleshly body), a person has an image of [i.e. sees it as] Eternal; being in non-Bliss, a person has an image of Bliss; being in what is not Pure, it has an image of what is Pure; being in what is empty, it has an image of the Self; being in what is not male or female, big or small, day or night, month or year, clothes, home, or bedding, it has images from a man and woman down to bedding."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.
Bodhisattva Kasyapa said to the Buddha: "All beings reap the karmic fruit of defilement. Defilement is evil. The defilement that arises from evil defilement is [also] evil. If so, there are two kinds. One is the 'cause' and the other the "result". As the cause is evil, the result is evil. As the fruition is evil, the seed is evil. This is as with the 'nimba' fruit. As the seed is bitter, the flower, fruit, stem, and leaves are all bitter. This is as with the seed of a poisonous tree, where as the seed is poisonous, the fruit is also poisonous. The cause is the being and the result is the being. The cause is impure, and the result is also impure. The cause and the result of defilements are beings, and beings are the cause and result of defilements. If this is indeed the inference, why the Tathagata employs the parable of the grass in the Himalayas which is poisonous, but [also] an all-wonderful medicine? If we say that defilement is the being and the being defilement, how can we say that there is a wonderful medicine in the body of a being?”
The Buddha said: "Well spoken, well spoken, Oh good man! Innumerable beings have the same doubt. You now do well to ask for an answer. I will make this point clear as well. Listen well, listen up! Think well about this. I will establish clearly now and explain this to you.
Oh good man! I speak of the Himalayas in my parable, alluding to beings therein. The poisonous grass refers to defilements, and the all-wonderful medicine refers to pure deeds. Oh good man! When beings practice these pure deeds, we say that they possess an all-wonderful medicine within them."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.
Thanks Steve Jobs, for having made of his passage through this world, the means for broad and unrestricted promulgation of Wonderful Dharma, and of his own life, the means to understand it. 
