“What is death? By death is meant
the relinquishing of the
carnal body which to one has been
given. There are two kinds of relinquishing of the body which one has received, which are: 1) death through the expiration of life [i.e., the life naturally
coming to an end] and 2) death
from external causes. In the death through the expiration of life, there are three
kinds, which are: 1) end of life which, however, is not the end of fortune, 2) end
of fortune which, however, is not the end of life, 3) end of both fortune and life.
There are three kinds of death from external causes, which are: 1) unnatural suicide,
2) death caused by others, and 3) the death of both causes. Also, there are
three kinds of death, which are: 1) death from indolence, 2) death from violating the precepts, and 3) death from eradication the roots of life.
What is death from indolence? If one slanders the Mahayana-Vaipulya-Prajnaparamita,
this is death from indolence. What is death from violating the precepts? When one
infringes the prohibitions declared by the Buddhas of the past, present and
future, this is (death from) violation the precepts. What is death from
eradication the roots of life? Forsaking the body of the five skandhas is death from eradication of the roots of
life. This is why we say that death is a great suffering.”
Mostrando postagens com marcador Vaipulya Sutra. Mostrar todas as postagens
Mostrando postagens com marcador Vaipulya Sutra. Mostrar todas as postagens
2012-01-13
2011-12-21
The Great King Senyo
The Bodhisattva Kasyapa said
to the Buddha: "Oh World Honored One! When the Bodhisattva yet does not
dwell in the immovable soil (forbearance soil), but upholds the purity, could
he, if the occasion arises, break the precepts or not?"
(The Buddha said:) "Oh good man! When the Bodhisattva has not yet attained the state of the immovable soil, it may well break the precepts when the occasion arises."
Kasyapa said: "So it is, indeed! Oh World Honored One! Who can be such a person?"
The Buddha said to Kasyapa: "The Bodhisattva may have the occasion to transgress against the precepts if he knows that he can indeed make others possess the Mahayana sutras, make them like them, understand, copy and expound them widely to others, and make them attain unsurpassed Enlightenment and not retrogress from it. On such an occasion, he may well transgress the precepts. At that time, the Bodhisattva will think: 'Even though I may fall into Avichi Hell for a kalpa or less, and may have to expiate my sins there, surely I shall make this person attain unsurpassed Enlightenment and not retrogress from it’. Oh Kashyapa! In such circumstances, the Bodhisattva-Mahasattva may transgress against the precepts of purity."
Then the Bodhisattva Manjushri said to Buddha: "Any Bodhisattva who takes in such persons, protects them, makes them aspire to Enlightenment, makes them not retrogress from it and who, for this purpose, transgresses against the precepts, cannot fall into Avichi Hell."
At that, the Buddha praised Manjushri, saying: "Well said, well said! I remember that in days gone by, I was born in Jambudvipa as a great king named Senyo. He loved the Mahayana sutras and respected them. He was pure and good, and there was not coarseness in him; neither jealousy, nor stinginess one could find anywhere inside him. What came from him were kind words, words of kindness. He always protected the poor and the lonely, and with him there was no end to the giving and to making efforts. At that time, there was no Buddha, nor even Sravakas and Pratyekabuddhas. I, at that time, loved the Mahayana Vaipulya Sutras. For 12 years, I served the Brahmins, caring to cater fully their needs. After that, when giving and peace had been gained, I said: 'Oh you teachers! Now, you should aspire to unsurpassed Enlightenment’. The Brahmins said: 'Oh great King! There are no such things as the nature of Enlightenment; the same is the case with the Mahayana sutras. Oh great King! How is it that you wish to make us equal to the Void’? Oh good man! I, at that time, greatly respected the Mahayana. I heard the Brahmins slandering the Vaipulya. Having heard this, I did away with my life. Oh good man! I never fell into hell because of this [i.e., despite this]. Oh good man! When we accept and protect the Mahayana sutras, we have innumerable virtues.
(The Buddha said:) "Oh good man! When the Bodhisattva has not yet attained the state of the immovable soil, it may well break the precepts when the occasion arises."
Kasyapa said: "So it is, indeed! Oh World Honored One! Who can be such a person?"
The Buddha said to Kasyapa: "The Bodhisattva may have the occasion to transgress against the precepts if he knows that he can indeed make others possess the Mahayana sutras, make them like them, understand, copy and expound them widely to others, and make them attain unsurpassed Enlightenment and not retrogress from it. On such an occasion, he may well transgress the precepts. At that time, the Bodhisattva will think: 'Even though I may fall into Avichi Hell for a kalpa or less, and may have to expiate my sins there, surely I shall make this person attain unsurpassed Enlightenment and not retrogress from it’. Oh Kashyapa! In such circumstances, the Bodhisattva-Mahasattva may transgress against the precepts of purity."
Then the Bodhisattva Manjushri said to Buddha: "Any Bodhisattva who takes in such persons, protects them, makes them aspire to Enlightenment, makes them not retrogress from it and who, for this purpose, transgresses against the precepts, cannot fall into Avichi Hell."
At that, the Buddha praised Manjushri, saying: "Well said, well said! I remember that in days gone by, I was born in Jambudvipa as a great king named Senyo. He loved the Mahayana sutras and respected them. He was pure and good, and there was not coarseness in him; neither jealousy, nor stinginess one could find anywhere inside him. What came from him were kind words, words of kindness. He always protected the poor and the lonely, and with him there was no end to the giving and to making efforts. At that time, there was no Buddha, nor even Sravakas and Pratyekabuddhas. I, at that time, loved the Mahayana Vaipulya Sutras. For 12 years, I served the Brahmins, caring to cater fully their needs. After that, when giving and peace had been gained, I said: 'Oh you teachers! Now, you should aspire to unsurpassed Enlightenment’. The Brahmins said: 'Oh great King! There are no such things as the nature of Enlightenment; the same is the case with the Mahayana sutras. Oh great King! How is it that you wish to make us equal to the Void’? Oh good man! I, at that time, greatly respected the Mahayana. I heard the Brahmins slandering the Vaipulya. Having heard this, I did away with my life. Oh good man! I never fell into hell because of this [i.e., despite this]. Oh good man! When we accept and protect the Mahayana sutras, we have innumerable virtues.
2011-12-05
The Rising Sun of the Wonderful Dharma
Then Kasyapa said in a gatha before the Buddha:
"Oh Great Holy One of the Gautama clan!
Stand up, I pray you, and tell us about the All-Wonderful Dharma!
Do not recline on the bed like some child,
or someone who is sick.
The Trainer, the Teacher of gods and humans,
lies between the sal trees.
The humble and the ignorant
"Oh Great Holy One of the Gautama clan!
Stand up, I pray you, and tell us about the All-Wonderful Dharma!
Do not recline on the bed like some child,
or someone who is sick.
The Trainer, the Teacher of gods and humans,
lies between the sal trees.
The humble and the ignorant
may certainly say that he will
enter Nirvana.
They know nothing about the Vaipulya,
or what the Buddha does.
Like the blind, they do not see
the hidden storehouse of the Tathagata.
Only all the Bodhisattvas and Manjushri
well know the depths,
like a good archer.
All Buddhas of the Three Times [past, present and future]
rest on the Great Compassion.
What is the worth now of such Great Compassion?
Without compassion, there is no one called Buddha.
If the Buddha definitely enters Nirvana,
this is not the eternal, oh Unsurpassed One!
Take pity on us, answer our prayers,
bestow benefits to all beings,
and subdue all Tirthikas!"
Then the World Honored One, his mind of great compassion kindled, realized all the things that each being wanted to have, in accordance with [their wishes], to answer their prayers and bestow them benefits, raised himself from his seat, and sat cross-legged. His visage was shiny and smooth like a ball of molten gold. His serene face and eyes shone like the full moon. His form was pure, without any imperfection. A great light filled the sky. The light was as bright as that of more than 100 thousand suns. It shone over the east, south, west, north, in the four intermediate directions, the worlds above and below, and over all the Buddha Lands. It gave beings the torch of Wisdom, illuminated the gloom, and enabled 100 thousand billion nayutas of beings to live in the irreversible mind of Bodhi [Enlightenment].
They know nothing about the Vaipulya,
or what the Buddha does.
Like the blind, they do not see
the hidden storehouse of the Tathagata.
Only all the Bodhisattvas and Manjushri
well know the depths,
like a good archer.
All Buddhas of the Three Times [past, present and future]
rest on the Great Compassion.
What is the worth now of such Great Compassion?
Without compassion, there is no one called Buddha.
If the Buddha definitely enters Nirvana,
this is not the eternal, oh Unsurpassed One!
Take pity on us, answer our prayers,
bestow benefits to all beings,
and subdue all Tirthikas!"
Then the World Honored One, his mind of great compassion kindled, realized all the things that each being wanted to have, in accordance with [their wishes], to answer their prayers and bestow them benefits, raised himself from his seat, and sat cross-legged. His visage was shiny and smooth like a ball of molten gold. His serene face and eyes shone like the full moon. His form was pure, without any imperfection. A great light filled the sky. The light was as bright as that of more than 100 thousand suns. It shone over the east, south, west, north, in the four intermediate directions, the worlds above and below, and over all the Buddha Lands. It gave beings the torch of Wisdom, illuminated the gloom, and enabled 100 thousand billion nayutas of beings to live in the irreversible mind of Bodhi [Enlightenment].
2011-10-04
The Deep Meaning of Saving Beings
“If a person says: 'The
Tathagata gave explanations for each Sutra and Vinaya, as numerous as the sands
of the Ganges River, but our Vinaya does not contain any of them. There is
nothing about them. If there are [such explanations], how is it that the
Tathagata does not exposed them in my Vinaya? So, I cannot believe in them’. If
a person speaks thus, know
that this person is committing a sin. A person can still say: 'Such Sutras and
Vinaya [the Hynayana] I shall well uphold. Why? Because they are the reason of good
doctrine, of being satisfied, of desiring little, of cutting off illusions, and so one gains Wisdom
and Nirvana’. Any person who says thus, is not my disciple. If a person says:
'The Tathagata gave us the (Mahayana) Vaipulya Sutras in order to save beings’, such a person is my true
disciple. Any person who does not accept the Vaipulya Sutras is not my
disciple. Such a person is not one who became a priest because of the Buddhist
teachings. Such a person is malicious, wicked, and is nothing more than a
disciple of the Tirthikas. Such Sutras and Vinayas (the Vaipulya), as mentioned
above, are what the Buddha granted. If not so, they are nothing more than what
Mara says. Any person who follows what Mara says is the kindred of Mara; anyone
who follows what the Buddha says is a Bodhisattva.”
Read More on the Nirvana
Sutra, Chapter 9 - On Wrong and Right.
2011-08-31
The Harvest of the Great Nirvana (Mahaparinirvana)
“Oh, good man! For example, there is here a rich man who has only a single son. He always thinks about and loves this child. He takes the boy to a teacher to be taught. Apprehensive that things might not progress quickly, he takes the boy back home. Because he loves him, teaches him the alphabet day and night, very patiently. But it does not yet teach him the vyakarana. Why not? Because the child is small and is not able to learn such lessons. Oh, good man! However, the rich man had finished teaching the alphabet. Is the child ready to be taught the vyakarana?"
"No, Oh World Honored One!"
"Is the rich man concealing something from the child?"
"No, Oh World Honored One! Why not? Because the child is too young. Thus, it does not teach him [the more advanced matters]. It is not that the boy is not taught because the man haggles him [these lessons]. Why not? Because if there was any jealousy or envy, we could say that he conceals things. With the Tathagata is not thus. How could we say that he hides and conceals?"
The Buddha said: "Well said, well said, Oh good man! It's as you say. If there was any anger, jealousy or envy (grudgingly), we could say that he is concealing things. The Tathagata has no anger or jealousy. How could we say that he hides things? Oh, good man! The great rich man is the Tathagata himself. His only child are [all] beings. The Tathagata sees all beings as he sees his only son. (The rich man) Teaching his only child relates to the Sravaka disciples, the alphabet relates to the nine types of sutras; the vyakarana relates to the Mahayana Vaipulya [extensive] sutras. Since all the Sravaka disciples do not possess the power of Wisdom, the Tathagata teaches them the alphabet, i.e., the nine types of sutras. But it does not yet speak of the vyakarana, i.e., the Mahayana Vaipulya. Oh, good man! When the rich man's son grow and become able to cope with the lessons, if the vyakarana is not taught, then we can say that there was 'concealment'. If all Sravakas are grown up and can indeed deal with the lessons of Mahayana Vaipulya, but the Tathagata begrudges [this] and does not teach them [the vyakarana], then we could say that the Tathagata begrudges, hides and conceals the teachings. But this is not so with the Tathagata. The Tathagata does not hide [anything]. This is as with the rich man who, having taught the alphabet, next teaches the vyakarana. I also do the same. To all my disciples I have preached about the alphabet and the nine types of sutras. Having done this, I now speak about the vyakarana. This is nothing more that the eternal and unchanging nature of the Tathagata. Also, next, Oh good man! This is as in the summer months, when large clouds call forth thunderstorms, heavy rains and, as a result, all farmers can sow their seeds and harvest things. Those who do not sow cannot expect to harvest. It is not through the workings of the naga kings that one cannot harvest. And these naga kings also do not store things. The same goes with me. I let fall the great rain of the Great Nirvana Sutra. Those beings who have sown good seeds harvest the buds (shoots) and fruits of Wisdom. Those who have not sown, nothing can expect. The Tathagata is not guilty if they gain nothing. The Tathagata does not hide anything."
Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.
"No, Oh World Honored One!"
"Is the rich man concealing something from the child?"
"No, Oh World Honored One! Why not? Because the child is too young. Thus, it does not teach him [the more advanced matters]. It is not that the boy is not taught because the man haggles him [these lessons]. Why not? Because if there was any jealousy or envy, we could say that he conceals things. With the Tathagata is not thus. How could we say that he hides and conceals?"
The Buddha said: "Well said, well said, Oh good man! It's as you say. If there was any anger, jealousy or envy (grudgingly), we could say that he is concealing things. The Tathagata has no anger or jealousy. How could we say that he hides things? Oh, good man! The great rich man is the Tathagata himself. His only child are [all] beings. The Tathagata sees all beings as he sees his only son. (The rich man) Teaching his only child relates to the Sravaka disciples, the alphabet relates to the nine types of sutras; the vyakarana relates to the Mahayana Vaipulya [extensive] sutras. Since all the Sravaka disciples do not possess the power of Wisdom, the Tathagata teaches them the alphabet, i.e., the nine types of sutras. But it does not yet speak of the vyakarana, i.e., the Mahayana Vaipulya. Oh, good man! When the rich man's son grow and become able to cope with the lessons, if the vyakarana is not taught, then we can say that there was 'concealment'. If all Sravakas are grown up and can indeed deal with the lessons of Mahayana Vaipulya, but the Tathagata begrudges [this] and does not teach them [the vyakarana], then we could say that the Tathagata begrudges, hides and conceals the teachings. But this is not so with the Tathagata. The Tathagata does not hide [anything]. This is as with the rich man who, having taught the alphabet, next teaches the vyakarana. I also do the same. To all my disciples I have preached about the alphabet and the nine types of sutras. Having done this, I now speak about the vyakarana. This is nothing more that the eternal and unchanging nature of the Tathagata. Also, next, Oh good man! This is as in the summer months, when large clouds call forth thunderstorms, heavy rains and, as a result, all farmers can sow their seeds and harvest things. Those who do not sow cannot expect to harvest. It is not through the workings of the naga kings that one cannot harvest. And these naga kings also do not store things. The same goes with me. I let fall the great rain of the Great Nirvana Sutra. Those beings who have sown good seeds harvest the buds (shoots) and fruits of Wisdom. Those who have not sown, nothing can expect. The Tathagata is not guilty if they gain nothing. The Tathagata does not hide anything."
Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.
2011-04-29
Pearls of the Universe - Volume 9
"If we listen to this Great Nirvana Sutra, we come to know all about the depths of what is said in all the Mahayana Vaipulya Sutras. For example, this is like a mirror in which a man or woman can clearly see the color and shape. It's the same with the Great Nirvana Sutra. The Bodhisattva takes this up and sees clearly through all the depths of things established in the Mahayana Sutras. Also, it’s like someone with a great torch, who is able to see everything in a dark room. It's the same with the torch of the Nirvana Sutra. The Bodhisattva takes this up and reaches the depths of what is said in the Mahayana Sutras. Also, it is like the sun. When it appears, thousands of rays of light shine over the mountains and gloomy places, and men can see clearly what is far and away. It's the same with the pure light of Wisdom of this Great Nirvana. It shines upon all the depths of the Mahayana, enabling those of the two vehicles to see the Buddhist teachings. How? Because they hear the All-Wonderful Doctrine of this Great Nirvana Sutra."
Read More in Pearls of the Universe - Volume 9.
2011-03-23
One Who Always Sinks
“Oh good man! In this All-Wonderful River of Great Nirvana, there live seven kinds of living beings. It starts from the first - which always sinks - to the seventh. Among these, some sink and some come up.
We speak of one who always sinks. This refers to one who hears this be said: 'This Great Nirvana Sutra states that the Tathagata is Eternal, Unchangeable, and is Bliss, the Self, and the Pure; that it ultimately does not enter into Nirvana; that all beings possess the Buddha Nature; that the icchantika, the slanderers of the Vaipulya Sutras, those who have committed the five deadly sins, those guilty of the four graves offenses, all will carry the Way of Enlightenment; that the Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha unfailingly will attain unsurpassed Enlightenment’. Upon hearing this, such a person does not believe, but thinks to himself: 'This Nirvana Sutra is one that belongs to the tirthikas and is not a Buddhist Sutra’. This person then moves away from the Way, and does not give ear to Wonderful Dharma. Sometimes, it may happen to hear [the Dharma], but it cannot have a good thought. It may think, but not a good thought. As it has no a good thought, abides in evil. Abiding in evil has six ways, which are: 1) evil, 2) non-good, 3) defiled dharma, 4) the valuation of 'is', 5) worry in heat [that is, becoming hellishly hot with worry], 6) receiving evil results. This is to sink.
Why is it sinking? When a person has no a good mind, when it always commits evil, when it does not practice the Way, we call this 'sinking'.
Read More on the Nirvana Sutra, Chapter 41 - On Bodhisattva Kasyapa 2.
one who always sinks.mp3
2011-02-22
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.
parable of the blind and the elephant.mp3
2011-02-02
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.
getaway from hell.mp3
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