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.

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.

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 Wise Minister

"Oh good man! What the Tathagata says in undisclosed terms is deep, it is not easy to grasp. It is as in the case of a great king who orders his ministers to bring him 'saindhava'. The word, 'saindhava', has four meanings. First, it means 'salt'; secondly, ' utensil'; thirdly, 'water'; and fourthly, 'horse'. Thus, four things have the same name. A wise minister knows the contents of this word. When the king is bathing itself and calls for 'saindhava', it gives him water. When the king is eating and calls for 'saindhava', it gives him salt. When he has finished eating and wants to drink a juice and calls for 'saindhava', it gives him a utensil [a goblet]. When he desires to go out in recreation, it gives him a horse. Thus, the wise minister well grasps the meaning of the words of the great king.

The situation is the same with this Mahayana Great Nirvana Sutra. There are four non-eternals. The wise minister of Mahayana should know them well. If the Buddha appears in the world and says that he is entering into Nirvana, the wise minister should know that the Tathagata is speaking of the non-eternal for those who adhere to 'is', and desires to teach the bhiksus to practice non-eternal. Or he may say: 'The Wonderful Dharma is about to expire’. The wise minister should know that the Tathagata is speaking of suffering for those whose mind adheres to (the concept of) 'bliss', and makes the bhiksus abide in the thought of suffering. Or he may say: 'I am sick and in pain now, all bhiksus expire'. The wise minister should know that the Tathagata is speaking for those attached to the 'self' on the matter of selflessness and desires to make the bhiksus to practice the thought of selflessness. Or he may also say: 'The so-called Void is true emancipation’. The wise minister should know that the Tathagata intends to teach that there is no true emancipation and the 25 existences (at the same time). This is for the bhiksus to practice the Void. Thus, right emancipation is the Void and, therefore, it is immovable. 'Immovable' means that there is no suffering in emancipation. Hence, immovable. This true emancipation is called 'formlessness'. ‘Formlessness’ means that there is no color, voice, smell, taste or touch. Hence, there is no characteristics. Therefore, true emancipation is eternal and unchanging. With this emancipation, there is no non-eternal, nothing hot, no worry and no change. Therefore, this emancipation is called eternal, unchanging, pure, and cold. Or he may say: 'All beings possess the Buddha-Nature'. The wise minister should know that the Tathagata is speaking of the Eternal Dharma and desires the bhiksus to practice the right aspect of the Eternal Dharma. Be aware that any bhiksu who thus practices the Way is truly my disciple. He indeed penetrates the undisclosed storehouse of the Tathagata, just as the minister well grasps the mind of the great king. Oh good man! Thus, the great king also has its undisclosed law. Oh good man! How could it be that the Tathagata would have no such thing? For this reason, it is hard to know the hidden teaching of the Tathagata. Only a wise man can reach the great depths of what I teach. This is what common mortals can well believe.”

Read More on the Nirvana Sutra, Chapter 16 - On the Bodhisattva.

The Noble Truth of the Extinction of Suffering

“We say 'Truth of the Extinction of Suffering’. If a person practices many teachings and the way of nothingness, this is not good. Why is that? Because this annuls all laws and destroys the true storehouse of the Tathagata. Any practice of this category is the practicing of nothingness. Someone who practices (truly) the extinction of suffering acts against what all Tirthikas do. If the practice of nothingness is the truth of extinction, there are Tirthikas who also practice the teaching of nothingness; then we must say that they also possess the truth of extinction. A person says: 'There is the Tathagatagarbha [Buddha-Womb – the pristine mind under the cover of illusion]. One cannot see it. But if one does away with all illusions, one may indeed enter’. It is so. Through the raising of such a mind [that is, by cultivating such an attitude of mind], one gains freedom in all things. If a person practices the Way of the hidden storehouse, selflessness and emptiness, such a person will recycle between birth and death for countless ages to come, and will suffer sorrow. A person who does not do such practices may certainly, although it might have illusions, soon do away with them. Why is that? Because it well knows the undisclosed storehouse of the Tathagata. This is the Noble Truth of the Extinction of Suffering. Any person who practices the extinction in such a way is my disciple. A person who does not practice the Way thus is someone who practices emptiness. This is not the Noble Truth of Extinction.”

Read More on the Nirvana Sutra, Chapter 10 - On the Four Noble Truths.

Understanding the Eternity of the Tathagata

The Buddha said to Kasyapa: "Or there may be good men and women who can say: 'The Tathagata is non-Eternal. How can we know that it is non-eternal? The Buddha says that when the fire of illusion is extinguished, there is Nirvana. This is like when there is nothing to be seen when the fire is extinguished. The same is the case when all illusions are annihilated. This, he says, is Nirvana. How the Tathagata can claim that he is the Dharma Eternal and Unchanging? The Buddha says that when we part from existence, there is Nirvana. In this Nirvana, there cannot be anything that has existence. How then can the Tathagata be eternal and unchanging? When a piece of clothing is torn, no longer call it clothing. The same goes for Nirvana. When all illusions are extinguished, nothing else there can be. How can the Tathagata be eternal and unchanging? The Buddha says that the separation from desires and arrival at quietude are Nirvana. If a person's head is cut off, there is no head anymore. The same goes with separation from desires and arrival at quietude. What there is is Voidness. There's nothing there. Hence, Nirvana. How can the Tathagata be eternal and unchanging'?

The Buddha says:

[This is like in the case of heated iron.
When beaten by a hammer, sparks shoot out.
They sparkle and die out, nothing remains.
The same applies to attainment of emancipation.
Once the muddle of carnal desire was overcome,
one gains the immovable state.
There is no longer a place to go].

How can the Tathagata be eternal and unchanging?

Oh Kasyapa! One who thus reproaches me, commits a slander that is severe. Oh Kasyapa! You should not entertain such a notion and say that the nature of the Tathagata perishes. Oh Kasyapa! We do not put the annihilation of illusion in the category of matter [rupa]. Why not? Due to the fact of the ultimacy of Eternity. Hence, we say Eternal. Quietude [Nirvanic] has nothing to succeed it. All phenomenal existences are cut off, nothing remaining. This points to what is fresh, clean, eternal and irreversible. That is why we say that Nirvana is eternal. The same applies to the Tathagata. He is eternal, unchangeable. ‘Start sweep'. This refers to the illusion. Once swept (illusion), all disappears, no trace remains of any existence. This indicates that all Tathagatas are those who done away with the illusions and are no longer in the five realms. This means that the Tathagata is one who is eternal and unchanging. Moreover, oh Kasyapa! This is the Dharma that is the Master of all Buddhas. Hence, the Tathagata respectfully makes offerings. As the Dharma is eternal, so all the Buddhas are eternal."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

Abstract of Nirvana Sutra - Chapter 41

Middle Path

"Oh good man! Beings do not understand the Middle Path. Sometimes they understand it, and at other times they do not. Oh good man! In order that beings can know, I say that the Buddha-Nature is neither within nor without. Why? Common beings say that the Buddha-Nature is the five skandhas, as though it were contained in a vessel. Or they say that it exists outside the skandhas, as in the Void. That is why the Tathagata says Middle Path. The Buddha-Nature which beings possess is neither the six sense-organs, nor the six sense-fields. Inside and outside come together. So we say Middle Path. That is why the Tathagata says that the Buddha-Nature is none other than the Middle Path. As it is neither within nor without, it is the Middle Path."

Read More on the Nirvana Sutra - Chapter 41 – On the Bodhisattva Kasyapa 2.

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A Metaphor of the Treasure Tower

Then, I said:
"I am very satisfied to have initiated this work with you. Henceforth, we shall meet forever. We will always be together, with single mind. What can this mean? It's like a big building. Am not 'I' to think, but all of 'us'. This big building, one can say, emerges from the Great Void and, in the future, it may even suffer some small cracks or minor material losses. But, will be too solid to crumble."

Scenario:
I found myself sitting in a central place, like a round table. People sat in a circle, to whom I lectured. The content of the lecture was based on a precious book and, while lectured, was thinking about what would follow. Among these people were recent friends, but also people who long ago I do not see as, for example, a friend of university for whom I was not looking directly, by being on my back, but I knew she was there.

After the lecture, we headed to a table where many meals were served. We talked of the expectations of our work. Again I said: "I am very satisfied."

I woke up on 12/06/2011, at 03:30 am. It was just a dream from which I awoke with an indescribable feeling of well-being, a full satisfaction. I got up and began to write the little that still remembered. Dream? We were all there. I ask them: where?

Marcos Ubirajara.
On 12/06/2011.

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The Treasure House

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."

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

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Response to Gislene Macedo

Gislene wrote:

"In the post - The Void as 'Not-Is' - Element – there is this part that worries me: "Oh good man! I never quarrel with the world. Why not? If the worldly knowledge says 'is', I say 'is'; if the worldly knowledge says 'not-is', I also say 'not-is'." It is there that twine myself because, how so this acceptance?"

The Sutra says the following:

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! You, the Buddha, say that one says 'is' if the worldly knowledge says 'is', and if the worldly knowledge says 'not-is', one says 'not-is'. But what comes to be 'is' and 'not-is' of worldly knowledge?"

The Buddha said: "Oh good man! This is like when the world says: 'The matter is non-eternal, suffering, void, and non-Self', and things go thus down to consciousness. Oh good man! This is what the worldly knowledge says it's an 'is', and I, also, say it's an 'is'. Oh good man! The worldly knowledge says that matter has nothing of the Eternal, Bliss, the Self and the Pure. So it is said about feeling, perception, volition, and consciousness. Oh good man! This is where the worldly knowledge says 'not-is'. I, also, say 'not-is'."

Nirvana Sutra, Chapter 42 - On Bodhisattva Kasyapa 3.

The Buddha says: "It's like when ...", indicating that this is an example. So, I think that these words of the Buddha, above, refer to the aspect of ‘Zeal for the Wonderful Dharma’. There are other 9 (nine) selected issues regarding to ‘Do not Quarrel with the World’, and these are in the post: "Like the Utpala - The Blue Lotus”.

In the post "The Quality of Those Who Asks" one reads: "Also, there are two further types of people. One asks about what is difficult; and the other answers well. You're the kind of person who asks well about what is difficult; the Tathagata is one who answers well. Oh, good man! Through these questions well placed, there can be the turning of the Wheel of Dharma, the killing of the great tree of the 12 links of causation, the passage of people across the vast ocean of birth and death, the good fight against the King Marapapiyas, and the overthrow of victorious banner of Papiyas."

So Gislene, thanks for asking.

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The Void as ‘Not-Is’ – Element

"Oh good man! The earth stands on the water. As water is non-eternal, the earth, too, is non-eternal. The water hovers on the wind, and as the wind is non-eternal, the water, too, is non-eternal. The wind rests on the space, and as the space is non-eternal, the wind, too, is not-eternal. If it is non-eternal, how can we say: ‘The Void is eternal and fills the space’? As the Void is empty, it has no past, present or future. As the horns of a hare are not a thing, they have no past, present or future. The things are thus. Therefore, I say: 'As the Buddha-Nature is eternal, it does not fall within the category of the Three Times. As the Void is Void, it does not fall within the category of the Three Times'.

Oh good man! I never quarrel with the world. Why not? If the worldly knowledge says 'is', I say 'is'; if the worldly knowledge says 'not-is', I also say 'not-is'."

Read More on the Nirvana Sutra, Chapter 42 - On Bodhisattva Kasyapa 3.

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The Void as ‘Not-Is’ – Direction

"Oh good man! If a person says: ‘The place which one can point out is Void', know that the Void is something non-eternal. Why? We have four directions to point out. If there are the four quadrants, know that the Void, too, must possess the four directions. All that is eternal has no direction to point to. To have directions means that the Void, therefore, is non-eternal. If non-eternal, is not away from the five skandhas. If someone were to say that certainly there is separation of the five skandhas, there would be no place to (it) exist. Oh good man! If anything exists by causal relations, we can know that such a thing is non-eternal. Oh good man! For example, all beings and trees stand on the ground. As the ground is non-eternal, what stands on the ground is, therefore, non-eternal."

Read More on the Nirvana Sutra, Chapter 42 - On Bodhisattva Kasyapa 3.

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The Void as ‘Not-Is’ – Dual

"A person may say: 'The Void is, also, both the eternal and the non-eternal'. This is at odds with reason. A person may say that things with common parts join up. The case is not so. Why not? The Void is all-pervading. If it joins up with what is created, what is created should also become all-pervading. If it pervades, everything must be pervading. If everything is all-pervading, everything can be joined into one. We cannot say that can exist both joining and non-joining. A person may say: ‘That which has once joined, joins up again, as in the case of two fingers which meet'. But this is not so. Why not? The joining cannot precede. The joining comes about later. If what did not exist before comes about, this is nothing more than the non-eternal. Therefore, we cannot say: 'The Void is what already was joined and [now] joins’. What one obtains in the world is what which did not exist before, but comes about later. This is as with a thing that has no eternity. If the Void stands in a thing like the fruit in a vessel, if so, it must also be non-eternal. A person may say that if the Void stands in a thing, it is like the fruit in a vessel. But this is not so. Why not? Where the Void in question could exist, not having the vessel at hands? If there is any place [for it] to exist, the Void would have to be many. If many, how could we say eternal, one, and all-pervading? If the Void exists in places outside of the Void, then a thing could well subsist without the Void. So, know that there can be no such thing (dual) as (being) the Void."

Read More on the Nirvana Sutra, Chapter 42 - On Bodhisattva Kasyapa 3.

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The Void as ‘Not-Is’ – Eternal

"A Person may say: 'The Void is eternal, and its nature is immovable. This (nature) joins with what moves'. But this is not so. Why not? If the Void is eternal, matter, too, must be eternal. If matter is non-eternal, the Void, too, must be non-eternal."

Read More on the Nirvana Sutra, Chapter 42 - On Bodhisattva Kasyapa 3.

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