The Transience of Physical Existence

“Oh good man! I have expounded the transience of what is non-physical, and the meaning is now established. Also, for your sake, I shall explain the transience of physical existence. This physical [existence] does not have any eternal quality; basically, it has no life. (Once) born, it must die. When the body of a person is still in the womb, at kalala stage (fetal), there is nothing of the life entity [there]. Because it changes when is born. Such things of the objective world as buds, stems and trunks also do not have any entity (a priori), since when born, each one (of these things) changes. On this basis, we know that all physical things are transient. Oh good man! All the sense-faculties of the human change over time; their sense-faculties ['adhyatman-rupa'] are different at kalala stage [fetal stage, seven days after conception], in arbuda phase [second week] ghana [fourth stage], pesi [third week] during pregnancy, at the time of birth, in childhood, in youth, and up to the time of old age. So it is with the 'things of the objective world."

Differences are noted [become manifest] on things as: buds, stems, branches, leaves, flowers and fruits. Also, furthermore, oh good man! The mental perception also differs. Changes occur since the kalala stage (fetal stage) up to the days of old age. The perception of objective things (physical) also differs. The perception differs at the stages of bud, stem, leaf, flower and fruit. The strength differs since the time of kalala up to old age, shape and appearance differ since the time of kalala up to old age; the results (rewards) of karma differ from the time of kalala up to the time of old age, the name differs from the time of kalala up to old age. The so-called sense-faculties of humans break up, return, and associate themselves [in their previous state]. We know that this is impermanent. These things of the objective world as trees break and join together. Thus, we see them as impermanent. A thing emerges gradually. So, we know that it must be non-eternal. As it (the life) gradually emerges from the time of kalala up to the time of old age; so buds, fruits and seeds arise. So we see that a physical thing dies out. Thus, what we see is non-eternal.

Differences are noted from the time of death of the kalala stage up to the time of death of the old age, and since the time of death of the bud up to the time of death of the fruit. Thus, we see that there is impermanence. Common mortals do not know this. As things carry on alike, they conclude and say that what exists is eternal. For this reason, I say non-eternal. If there is the non-eternal, what exists is suffering. If there is suffering, this is nothing more than the impure. Oh good man! When Kashyapa once asked me about this, I had already answered [this question] at that time.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Transience of Mind

“Oh good man! The mind is non-eternal. Why is that? Because its nature is always stimulated by external things to respond and discriminate things. Oh good man! The nature of what the eye sees is different, and this applies to all the ways down to that of what the mind thinks, which is different. Hence, (it is) non-eternal. Oh good man! The field of cognition of matter ['rupa'] is different, and this applies to where the field of cognition of dharmas is different. Hence, non-eternal. Oh good man! The concomitant elements of visual consciousness are different, and this applies down to (across all the senses) the concomitant elements of mental consciousness, which are different. Hence, non-eternal. Oh good man! If the mind were eternal, visual consciousness alone could call forth all elements. Oh good man! If visual consciousness is different and if this applies down to the mental consciousness which (also) is different, we see that (the mind) is non-eternal. The aspects of the elements look the same (immutable), and these come about and die out moment after moment. Thus, common mortals look and conclude that they are eternal. As all causal relations operate against and break the immutability (of things), we say non-eternal. We gain visual consciousness through the eyes, matter, light and thought. When gustatory consciousness arises, place and cause differ. This is not the causal relation of visual consciousness. The things are thus for all the ways (senses), down to consciousness of thinking, in which things differ. Also, furthermore, oh good man! Because the causal relations of all things dissolve, we say that the mind is non-eternal. The way to practice the non-eternal differs. If the mind were eternal, one would have to practice the non-eternal forever. And one could not meditate on suffering, the Void, and selflessness. And how could one meditate on the Eternal, Bliss, Self, and the Pure? For this reason, the teachings of the Tirthikas are unable to embrace the Eternal, Bliss, Self, and the Pure. Oh good man! You should know that the mind is definitely non-eternal. Also, furthermore, oh good man! As the nature of the mind is different, we say non-eternal. This is as in the case of the so-called nature of the Sravaka’s mind, which is different, as in the case of the Pratyekabuddha, which is different, and the mind of all Buddhas, which is different. There are three kinds of mind [attitude, mindset] amongst the Tirthikas, namely: 1) mind of renunciation, 2) mind of home life, and 3) mind that works against and departs from the home life. There are differences of the concomitant thoughts, such as bliss, sorrow, non-sorrow and non-bliss, greed, anger, and ignorance. Also, there are different mental aspects with the Tirthikas, which are those of the concomitant mind of ignorance, doubt, twisted views, mind of deportment regarding walking and stopping. Oh good man! If the (state of) mind were eternal, one could not discriminate all colors as blue, yellow, red, white, and purple. Oh good man! If the mind were eternal, there could be no forgetting of anything placed in memory. Oh good man! If the mind were eternal, there could be no increase in reading and recitation. Also, furthermore, oh good man! If the mind were eternal, we could not say that one has done, is doing, or will be do. If there is what was done, what is being done, or what will be done, know that this [way of] thinking is definitely non-eternal. Oh good man! If the mind were eternal, there could be no enmity, friendship, or non-enmity and non-friendship [that is, because the state of mind would never change]. If the mind were eternal, there could be no thought, nor what-belongs-to-other, death or birth. If the mind were eternal, no actions could accumulate (karma). Oh good man! For these reasons, know that the nature of mind is different in each case. This difference tells us that what we have here is non-eternal.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

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

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.

Pearls of Universe - Volume XVI

"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 at Pearls of Universe - Volume XVI. 

Contents

SEVEN KINDS OF FRUITION  3
FRUITION BY MEANS  3
FRUITION BY REPAYING OBLIGATIONS  3
FRUITION BY BEFRIENDING  4
FRUITION OF THAT WHICH REMAINS  4
EQUAL FRUITION  4
FRUITION OF REWARD  5
FRUITION OF SEGREGATION  5
THE VOID AS ‘NOT-IS’  5
THE VOID AS ‘NOT-IS’ – NIRVANA  5
THE VOID AS ‘NOT-IS’ – LIGHT  6
THE VOID AS ‘NOT-IS’ – PLACE  6
THE VOID AS ‘NOT-IS’ – GRADUAL  7
THE VOID AS ‘NOT-IS’ – THREE THINGS 7
THE VOID AS ‘NOT-IS’ – NO HINDRANCE  7
THE VOID AS ‘NOT-IS’ – NO HINDRANCE  8
THE VOID AS ‘NOT-IS’ – ETERNAL  8
THE VOID AS ‘NOT-IS’ – DUAL  8
THE VOID AS ‘NOT-IS’ – DIRECTION  9
THE VOID AS ‘NOT-IS’ – ELEMENT  9
LIKE THE UTPALA – THE BLUE LOTUS  10
MEDITATE ON DEFILEMENTS  11
THE SKANDHAS OF THE WISE 13
THE DEFILEMENT OF DESIRE - THE PREJUDICE  14
THE DEFILEMENTS OF IGNORANCE  15
THE ALL-WONDERFUL MEDICINE OF THE HIMALAYAS  15
MEDITATE ON IMAGE 16
MEDITATE ON THE CAUSE OF THE IMAGE  17
MEDITATE ON DESIRE  19
MEDITATE ON KARMA  20
MEDITATE ON CAUSE OF KARMA  21
MEDITATE ON KARMIC RESULT  21
THE UNDEFILED KARMA  22
MEDITATE ON SUFFERING  22

The Four Inversions of Dharma

Then all bhiksus said to the Buddha: "We not only practice selflessness meditation, but even other meditations, to wit: all those relating to suffering, impermanence, and selflessness. Oh World Honored One! A person, when intoxicated, the mind spins, and all the mountains, rivers, castles, palaces, the sun, moon and stars appear to spin too. Oh World Honored One! Anyone who does not practice the meditation on impermanence and selflessness, cannot be called wise. Due to indolence, one recycles between birth and death. Oh World Honored One! For this reason, we practice such meditations."

Then the Buddha said to all the bhiksus: "Hear me well, hear me well! Now, you mention the case of an intoxicated person. This refers to knowledge, but not the meaning. What do I mean by meaning? The intoxicated person sees the sun and moon, which do not moving, but it thinks they do. The same is the case with beings. As the weight of all illusions and ignorance falls on [the mind], the mind turns upside down and takes Self for non-Self, Eternal for non-Eternal, Purity as non-Purity, and Bliss as suffering. (With mind) overwhelmed by illusions, these thoughts arise. Though these thoughts arise, the meaning is not understood. This is as in the case of the intoxicated person who sees what does not move as if it were moving. The ‘Self’ means Buddha, 'Eternal' means Dharmakaya, 'Bliss' means Nirvana, and 'Pure' means Dharma. Bhiksus, why is it said that one who has the idea of a Self is an arrogant and proud, turning in Samsara? Bhiksus, although you say 'we also meditate on the impermanence, suffering, and not-Self’, these three kinds of cultivation have no real value or meaning. Now, I will explain the three excellent ways to cultivate the Dharma. Think of suffering as Bliss and think of Bliss as suffering, is a perversion of the Dharma; think of the impermanent as Eternal and think of the Eternal as impermanent, is a perversion of the Dharma; think of non-Self [anatman] as the Self [atman] and think of the Self as non-Self, is a perversion of the Dharma; think of the impure as the Pure and think of the Pure as impure, is a perversion of the Dharma. Whoever has these four kinds of perversions, are people who do not know the correct cultivation of dharmas. Bhiksus, you give rise to the idea of Bliss with regard to the phenomena associated with the suffering; the idea of Eternity with regard to the phenomena associated with impermanence; the idea of the Self with regard to the phenomena devoid of Self; and the idea of Purity with regard to the phenomena that are impure. Both the mundane and also the supramundane have the Eternal, Bliss, the Self, and Purity. Worldly teachings [dharmas] have letters and are without meaning; the Supramundane teachings have letters and meaning. Why? Because worldly people have these four perversions, they are unfit to understand the true meaning. Why? Having these perverse ideas, their thoughts and visions are distorted. Through these four perversions, worldly people see suffering in Bliss, impermanence in the Eternal, non-Self in the Self, and impurity in the Pure. These are called perversions / inversions. Due to these perversions / inversions, worldly people know the letters, but not the meaning / referent. What is the meaning / referent? Non-Self is Samsara, the Self is the Tathagata; impermanence are Sravakas and Pratyekabuddhas, the Eternal is the Dharmakaya of the Tathagata; suffering is all Tirthikas [deluded beings, non-Buddhists], Bliss is Nirvana; the impure are all compounded dharmas [Samskrta], the Pure is the true Dharma that the Buddha and Bodhisattvas have. This is called non-perversion / non-inversion. By not being inverted, one will know both the letter and the meaning. If one desires to be freed from the four perversions / inversions, one should know the Eternal, Bliss, the Self, and the Pure in this manner (described above)."

Read More on the Nirvana Sutra, Chapter 3 - On Grief.

Three Kinds of Illnesses of the Beings

"All beings have three illnesses, which are: 1) greed, 2) the ill-will, and 3) ignorance. Three kinds of medicine will cure these three illnesses. Meditation upon impurities will act as a medicine against desire, (meditation) on the love-kindness will act as medicine against ill-will, (meditation) on the knowledge of causal relations will act against ignorance.

Oh good man! In order to end the desire, one meditates on the non-desire; to end the ill-will, the meditation upon the non-ill-will is performed; to end the ignorance, one meditates on non-ignorance. In the three illnesses we do not have the three kinds of medicine, and in the three kinds of medicine we do not have the three kinds of illness. Oh Good man! Since there are no the three kinds of medicine in the three kinds of illness (i.e., there is no purity in the illness), this is the non-eternal, non-bliss, non-self, and non-pure. In the three kinds of medicine there are no three kinds of illness (i.e., there are no impurities in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."

Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.

three kinds of illnesses of the beings.mp3

Momentary Extinction

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."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

momentary extinction.mp3

The Brightness of Wisdom

"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."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

the brightness of wisdom.mp3

Photo by Diego Raphael

The Minute Meditation

"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."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

the minute meditation.mp3