The Mind That is not Retrogressive

"What is the mind that is not retrogressive? Again, a man hears that the Buddha actually leads beings across the sea of birth, old age, illness, and death. He does not ask of a teacher to be taught and gains the unsurpassed Bodhi spontaneously practicing the Way. (And thinks:) 'If the Bodhi is something we can indeed gain, I shall assuredly practice the Way and unfailingly attain it'. Thinking thus, he aspires to Bodhi and transfers all [the merits] that he has amassed, be it great or small, to unsurpassed Bodhi. He takes this vow: 'I pray that I shall draw near to all Buddhas and Buddhist disciples, listen to sermons, so that the five sense organs are all perfect, and this mind will not get lost even if I encounter hardships. Also, I pray, oh all Buddhas and disciples, that I shall always have a gladdened mind and be perfect in the five good deeds. If all beings slash my body, hands and feet, head and eyes, and other parts, I shall gain a feeling of Great Loving- Kindness towards all and feel happy. All such persons will contribute to the growth of my own Bodhi. If not, how could I accomplish the unsurpassed Bodhi’?"

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Six Factors Which Destroy the Bodhi Mind

"Further, there are six things which destroy the Bodhi Mind. What are they? They are: 1) parsimony (stinginess), 2) entertain an evil thought towards all beings, 3) make friends with evil people, 4) non-effort, 5) arrogance, and 6) carrying on worldly business. These six things destroy the Bodhi Mind.

Oh, good man! A person hears that the Buddha-All-World Honored One is the teacher of the humans and gods, that he is the best, incomparable and superior to Sravakas and Pratyekabuddhas, that his Dharma-eye is clear, that he is unhindered, that he leads all the beings in crossing the great sea of suffering. Upon hearing this, the person takes a great vow: 'If there is such a person, also I will be like him’. Through this causal relation, he aspires to unsurpassed Enlightenment. Or taught by some others, a person can aspire to unsurpassed Enlightenment. Or a person can hear that the Bodhisattva underwent stringent penances for asamkhyas of kalpas and later attained unsurpassed Enlightenment. Upon hearing this, he thinks: 'I can not endure such penance, so how will I be able to achieve it'? Thus, he retrogresses. "

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Thirteen Factors Leading to Retrogression of the Bodhisattva

“Oh, good man! You say that if all beings possess the Buddha Nature, how could there be any retrogression and non- retrogression? Listen carefully, listen carefully! Now, I shall explain to you in minute detail.

Oh, good man! If a Bodhisattva Mahasattva have 13 things, there is retrogression. What are these 13? They are: 1) the mind does not believe, 2) the mind will not do, 3) the mind is doubtful, 4) is stingy with bodily actions and with wealth, 5) entertains great fear towards Nirvana, doubting whether one could eternally leave the worldly existence, 6) has no mental forbearance [patience, endurance], 7) the mind will not adjust and soften itself, 8) apprehension and worry, 9) lack of happiness, 10) indolence, 11 ) contempt of himself, 12) deems that there is no means to excise the defilement, and 13) do not desires the Enlightenment. Oh, good man! These are the 13 factors that lead the Bodhisattva to retrogress from Enlightenment.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Sangha is Harmony

“Oh, good man! You Priests always say that all beings do not possess the Buddha Nature. Oh, good man! 'Sangha' means 'harmony'. There are two kinds of harmony. One is that of the worldly type and the other type is called 'Paramartha-satya’ [Ultimate Reality]. Worldly harmony is the Sangha of Sravakas, and 'Paramartha-satya' harmony is the Sangha of Bodhisattvas. The worldly Sangha is non-eternal, but the Buddha Nature is Eternal. As the Buddha Nature is Eternal, so is the Sangha of 'Paramartha-satya’.

Also, in addition, there is a Sangha which is the harmony of law [Dharma Harmony]. The harmony of law refers to the 12 types of sutras. The 12 types of sutras are Eternal. That's why I say that the Sangha is Eternal.

Oh, good man! Sangha means harmony. Harmony is the 12 types of sutras. In the 12 links of interdependent arising, there is the Buddha Nature. If the 12 links of interdependent arising are Eternal, also the Buddha Nature is Eternal. That's why I say that there is the Buddha Nature in the Sangha.

Also, in addition, the Sangha is the harmony of all Buddhas. That's why I say that there is the Buddha Nature in the Sangha.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Cause and Condition of Unsurpassed Bodhi

“Oh, good man! You say that if beings possess the Buddha Nature, there would be no need of causal relations, since the case is analogous to that of milk and butter. But this is not so. Why not? This is like saying that five causal relations call forth fresh butter. Know that the case with the Buddha Nature is the same. For example, in several stones we find gold, silver, copper, and iron. All are (composed) of the four great elements. Each has a name and quality. And the place where it comes from is not the same. The emergence [i.e., the origination of such metals] always depends on the total sum of various causal relations, virtues of beings, (knowledge of) metallurgy, and human skill. The matter stands thus. Because of this, we have to know that originally there is no nature of gold. The Buddha Nature of beings is not Buddha. Through the conjoint workings of all the virtues and causal relations, one sees the Buddha Nature and becomes the Buddha. It is not correct to say: 'If all beings possess the Buddha Nature, why do you not see it '? Why not? Because all causal relations are not yet in conjunction. Oh, good man! For this reason, I said that of the two causes, the direct cause and the condition, the direct cause is the Buddha Nature, and that the condition is the mind that aspires to Bodhi. Through these two causes, one attains the unsurpassed Bodhi, as in the case of a stone from which the gold comes forth.”

Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Dharma and his Meaning

"Oh, good man! If the Bodhisattva-Mahasattva listens to this Great Nirvana Sutra, he will know all about the names and letters of all things. If he writes, copies, recites, and explains it extensively to others, and thinks about the meaning, he will know all the meanings of all things. Oh, good man! Someone who listens knows only the name, but not what it means. If someone really write, copies, holds, recites and explains it widely to others, and thinks about the meaning, then one can well know the meaning. Also, in addition, Oh good man! Someone who listens this sutra, hears that there is the Buddha Nature, but he can not see it easily. But if someone indeed writes, copies, recites, explains it widely to others, and thinks carefully about the meaning, such one can well see it. A person who listens this sutra, hears about dana, but does not yet see Danaparamita. If someone indeed writes, copies, recites, explains it widely to others and thinks about the meaning, that person will see well Danaparamita. The same applies to Prajnaparamita. Oh, good man! If a Bodhisattva listens well to this the Great Nirvana Sutra, he will come to know the Dharma and its meaning, he will become perfect in two unhinderednesses and will not be afraid of any Shramanas, Brahmins, the Devas, Maras, Brahma, or any (being) of the world. He will expound the 12 types of sutras. There will be nothing that differs. Not following and listening to others, he indeed knows and approaches of the unsurpassed Enlightenment."

Nirvana Sutra, Chapter 27, on the Bodhisattva Highly-Virtuous King 1.

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Pearls of the Universe - Volume 3

"The beings take delight to look at the moon brightness. This is why we call the moon 'that which is pleasing to see’. If beings possess greed, the malevolence and ignorance, there can be no pleasure in seeing her. The same applies to the Tathagata. The Tathagata’s nature is pure, good, clean and undefiled. This is what is most pleasing to behold. The beings who are in harmony with the Dharma will not hesitate to see, (and feel pleasure); those with evil minds will not feel pleasure to see. For this reason, we say that the Tathagata is like the Moon Brightness."

Read more at Pearls of the Universe, Volume 3.

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