2011

Pearls of Universe

Pearls of Universe
Selected Quotes of the Mahayana Mahaparinirvana Sutra Volume XIII
Original Translation to English by Kosho Yamamoto Edited and Revised by Dr. Tony Page Translation to Brazilian Portuguese by Marcos Ubirajara de Carvalho e Camargo

Volume XIII

Marcos Ubirajara de Carvalho e Camargo 1 Page Cristal Perfeito 19/08/2011

Pearls of Universe

Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo

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Pearls of Universe

Bodhisattva Precepts
"A person observes [shila] for his own sake, and the other for the sake of other beings. If observed for other beings, that person will see the Buddha Nature and the Tathagata. There are two kinds (of people) amongst those who uphold shila. One is the person who, by nature, thoroughly upholds shila, and the other is a person who acts under the injunctions given by others. When someone receives shila, through countless ages, this one does not lose them. A person may be born in an evil country, or may encounter an evil friend, an evil age, or evil teaching, or one may sit together with those who persist in evil views of life. At that time, there may be no dharma of receiving shila. However, the person practices the Way exactly as before and does not transgress (the shila). This is the case of how one upholds [the shila] thoroughly by nature. In another case, the shila may be given to someone by a teacher-priest or by jnata-caturth *the ritual of receiving shila]. Even when one has received this (kind of) shila, that someone always decides to consult the words of the teacher, good comrades and friends, or one is perfect in the way of listening and delivering sermons. This is the case called action under injunctions of others. Oh, good man! Someone who, by nature, thoroughly upholds shila see, with his own eyes, the Buddha Nature and the Tathagata. Also, this is seeing through hearing. However, there are two kinds (of shila). One is the shila of Sravaka, and the other is that of the Bodhisattva. Such latter, attains from the first aspiration and up to unsurpassed Enlightenment. This is the shila of the Bodhisattva. If one meditates on white bones, one attains the Arhatship. This is the case of the shila of Sravaka. It should be known that anyone who upholds the shila of Sravaka does not see the Buddha Nature and the Tathagata. Any person who upholds the shila of the Bodhisattvas, we may know, attains Volume XIII Page 3

Pearls of Universe unsurpassed Enlightenment and sees the Buddha Nature, the Tathagata, and Nirvana. " Nirvana Sutra, Chapter 34, on the Bodhisattva Lion's Roar 2.

Why Uphold Precepts

The Bodhisattva Lion's Roar said: "Oh, World Honored One! Why do we uphold prohibitive shila?" The Buddha said: "Oh, good man! If so, the mind has no regrets. Why does not regrets? Because one gains bliss. How does one gain bliss? This comes from segregation. Why do we need to seek segregation? To gain peace. How does one gain peace? Through meditation. Why meditate? To obtain the true knowledge and vision. In what way do we have true knowledge and vision? Through the vision of many ills and worries of birth and death. This is for our mind not to cling greedily. Why do we need to have our mind not clinging greedily? Because we gain Emancipation. How do we gain Emancipation? By gaining unsurpassed Great Nirvana. How do we gain unsurpassed Great Nirvana? By gaining the Eternal, Bliss, the Self, and the Pure. Why do we say that we gain the Eternal, Bliss, the Self, and the Pure? Due to gain of birthlessness and deathlessness. How do we gain birthlessness and deathlessness? By seeing the Buddha Nature. Thus, the Bodhisattva, by nature, upholds the shila of absolute purity. Oh, good man! The Monk who upholds shila may not take a vow to gain the non-regretting mind, but the non-regretting mind will come about by itself. Why? Because the nature of law makes things be so spontaneously. Although he may not particularly seek to arrive at segregation, peace, samadhi, knowledge and vision, the ills of birth and death, the mind that not clings greedily to [things], to emancipation, to Volume XIII Page 4

Pearls of Universe Nirvana, to the Eternal, Bliss, the Self, and the Pure, to the birthlessness and deathlessness, and to the Buddha Nature; yet, all these things will arise spontaneously. Why? Because of the all-naturalness of the law nature. " Nirvana Sutra, Chapter 34, on the Bodhisattva Lion's Roar 2.

About See the Tathagata and the Buddha Nature

(The Bodhisattva) Lion's Roar said: "Oh, World Honored One! What means when we say that we see the Tathagata and the Buddha Nature about which you, the Buddha, speak? Oh, World Honored One! The Tathagata has no carnal visage. He is not tall, nor short, neither white or black. There is no sense in talking about it. He is not in the three worlds. He is not a created existence. He is not one who can be seen through the eyes. How can one see him? The situation is the same with the Buddha Nature." The Buddha said: "Oh, good man! There are two kinds of Buddha-Body. One is eternal, and the other is impermanent. The latter is manifested through expediency for saving beings. This is to see through the eyes. The Eternal refers to the emancipated body of the Tathagata-WorldHonored One! It's called one seen by the eyes. It is also one seen by hearing. The Buddha Nature, also, has two kinds, namely: 1) visible, and 2) invisible. The visible is the case of the Bodhisattvas of the tenth abode and of all Buddhas, World Honored One; the impossible to be seen, (invisible), refers to the case of beings. Seeing with the eye refers to the Buddha Nature of beings seen by Bodhisattvas of the tenth abode and all Buddhas-Tathagata. Seeing by hearing refers to all beings, who hear that the Bodhisattva of the ninth abode has the Buddha Nature.

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

See What We Have in Common

"Oh, good man! All existences come about through causal relations and become extinct through causal relations. Oh, good man! If it is true that all beings possess the Buddha Nature within them, it will be like in my own case, where I have the Buddha-Body now. The Buddha Nature of all beings is unbreakable, indestructible, can not be taken, can not be grasped, can not be arrested or tied. It's like space, which is also in all beings. All beings possess it. As there is nothing that hinders, one does not see this void. If beings did not have this void, there could not be any going, coming, walking, standing, sitting or reclining, and there could not be birth and growing up. This is why I say in this Sutra that beings have the void. The world of void corresponds to voidness. It's the same with the Buddha Nature of all beings, too. The Bodhisattva of the tenth abode can see this somewhat. It is like the vajra-aksa. Oh, good man! The Buddha Nature of beings is what all Buddhas can see, it is not what Sravakas and Pratyekabuddhas can know. All beings do not see the Buddha Nature. This is why they are all bound by defilement and recycle births and deaths. When one sees the Buddha Nature, no bonds of defilement can tie it (more). The Emancipation comes, and that person attains Great Nirvana." 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.

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 Volume XIII Page 7

Pearls of Universe 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.

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 Volume XIII Page 8

Pearls of Universe 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.

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 Volume XIII Page 9

Pearls of Universe retrogresses. " Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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.

Parable of the Clear Spring

"Oh, good man! Do not say that beings do not have the Buddha Nature just because of the retrogressive mind. For example, two people hear: In another land, there is a mountain made of the seven treasures. On the mountain, there is a clear spring, whose water is sweet. Should any Volume XIII Page 10

Pearls of Universe person reach this source, it will make away with poverty, and anyone who drinks its water will get a long life. But the way there is long and steep. Then, both men desire to go there. One of the persons goes equipped with various travelling utensils, while the other goes unprepared, not even keeping to the food rations. They are walking together, when along the way they meet a man who has plenty of treasures, perfect in the seven rarities. The two go to that person and ask: 'Is there any mountain of the seven treasures in that land'? The man replies: 'Actually, there is such a land, this is not false. I have already gained the treasures. I have tasted the water. The only thing to worry about is that the path is steep, and there are many thieves, gravel and thorns, aqueous plants (succulents) are rare. Thousands of millions (of people) go, but few reach the end. Upon hearing this, one of the men feels regret and says: 'The way is long and there is more than one trouble. Countless are those who go and few arrive to the end. How can I expect reach this place? At present, I have what I need. If I stick to what I have, will not lose my life. If life is at stake, how can I think of longevity '? The other man also says: People indeed go, I will go also. If I really reach that place, I will have the rarities and taste the sweet water. If I can not, let my life end there'. Now, one regrets after having started out and draws back, while the other goes on, reaches the mountain and rarities, and tastes the water that he desired to taste. Loading all that he has gained, he comes back to where he lives, serves his parents and ancestors. Then, the one who regretted after having started out the journey, and who turned back, sees this and goes down with a fever. 'He went and is now back. How can I stay here'? And equipping himself, he starts out on the journey again. The seven treasures can be compared to the Great Nirvana, the sweet water to the Buddha Nature, the two persons to two Bodhisattvas who first aspire to Bodhi, the steep path to birth and death, the man whom Volume XIII Page 11

Pearls of Universe they meet on the way to the Buddha-World-Honored-One, the thieves to the four Maras, the gravel and thorns to defilements, the lack of watery plants to the non-practicing of the Way of Bodhi, the one who turns back to the retrogressing Bodhisattva, and the one who goes on alone to the non-retrogressing Bodhisattva. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Back to the Mountain of the Seven Treasures

In the Path of Bodhi, there is not someone who turns back. Oh, good man! The one who regretted after having start out, now sees those who went before and who have gained the treasures, sees them return undisturbed, and make offerings to their parents, giving to their relatives, enjoying much peace. Seeing this, a fire burns again in his mind, he adorns his body, starts out on the way again, spares no effort, endures all kinds of hardships, and goes to the Mountain of the Seven Treasures. Thus things happen with the retrogressing Bodhisattva. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 1
Lion's Roar said: "Oh, World Honored One! Why are there the retrogressing and the non-retrogressing Bodhisattvas?" Oh, good man! If any Bodhisattva comes to know the causal relations of the 32 Marks of Perfection of the Tathagata, we say nonretrogressive. He is the Bodhisattva-Mahasattva, the non-upside-down, and someone who pities for all beings. He is someone superior to Sravakas and Pratyekabuddhas, and someone called 'Avaivartika'. Volume XIII Page 12

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Oh, good man! The Bodhisattva-Mahasattva is (1) immovable in his upholding of the precepts, in (2) his mind of giving, and it is like Mount Sumeru in (3) abiding in the true word. Because of this, it gets the flat soles of the feet *one of 80 minor characteristics of excellence+. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 2
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. The Bodhisattva-Mahasattva (4) fittingly offers things to his parents, the honoured ones, elders, and animals. Because of this, he gets on his sole the mark of excellence of a thousand spokes [one of 80 minor characteristics of excellence]. The Bodhisattva-Mahasattva (5) feels joy in non-harming and nonstealing, and (6) is grateful regarding his parents, honoured ones and teachers. Because of this, he is accomplished in the three bodily marks, which are: 1) long fingers, 2) long heels, and 3) a body erect and angular. All these three shapes arise out from the same karma. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 3
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. Volume XIII Page 13

Pearls of Universe The Bodhisattva-Mahasattva (7) practices the four ways to guide beings in through: 1) giving, 2) friendliness, 3) good deeds, and 4) transforming himself and co-existing with them, as the beings themselves. Due to this, he earns the toe-membrane [one of the eighty minor characteristics of excellence] like that of the great royal swan. The Bodhisattva-Mahasattva when his parents, teachers and elders are ill, (8) bathes and cleans itself, holds and rubs his members. Because of this, his hands and feet are soft. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 4
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. The Bodhisattva-Mahasattva (9) upholds the precepts, (10) listens to sermons, and (11) does not stop giving. Due to this, his joints and ankles are fully fleshed and the hair on his skin flows in one direction. The Bodhisattva-Mahasattva (12) single-mindedly gives ear to Dharma and (13) expounds the right teachings. Because of this, he gains the ankles of a deer-king. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Avaivartika - 5
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. The Bodhisattva-Mahasattva (14) does not acquire a malevolent mind, (15) is satisfied with his food and drink, and with the giving; (16) he attends to illnesses and dispenses medicines. Because of this, his body is rounded and perfect, and is like the Nyagrodha tree. When his hands are stretched down, his fingers reach the knees and his head has a lump, for which feature the top of his head can not be seen. The Bodhisattva-Mahasattva, (17) when he sees a person in fear, extends help [to that person], and (18) when he sees a person without any clothes, gives him clothing. Due to this, he gains a feature through which his genital organ lies hidden. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 6
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. "The Bodhisattva-Mahasattva readily (19) befriends wise men, segregating himself from the ignorant; (20) takes pleasure in changing viewpoints and clears the path along which it passes. Because of this, his skin is delicate and soft, and his bodily hair leans to the right-hand. The Bodhisattva-Mahasattva (21) always gives to men clothes, food and drink, medicines, incense and flowers, and candles. Because of this, her Volume XIII Page 15

Pearls of Universe body shines brightly a golden color and smooth." Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 7
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. The Bodhisattva-Mahasattva (22) gives, does not reaps or haggle over whatever is rare, and easily share things; (23) makes no distinction between whatever is a field of weal or a non-field of weal [i.e., the recipient of donation - charity - is likened to a field, whose cultivation increases the blessings and virtues of a person]. Because of this, he is full and strong in the seven places of his body. The Bodhisattva-Mahasattva (24) seeks wealth lawfully and always gives this [to others]. Because of this, the boneless parties [of his body] are full, the upper part is like that of a lion, and his elbows are wellbalanced and delicate. Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 8
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. "The Bodhisattva-Mahasattva (25) segregates himself from doubletongue, from ill-speaking and an angry mind. Because of this, his 40 teeth are white and pure, well-balanced and delicate. Volume XIII Page 16

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The Bodhisattva-Mahasattva (26) practices Great Loving-Kindness towards beings. Due to this, he gains the two-fanged face. The Bodhisattva-Mahasattva makes a vow: (27) 'To any who come and ask, I will give as they desire to have. Because of this, he gains the lion's cheeks." Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

Avaivartika - 9
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. "The Bodhisattva-Mahasattva (28) gives whatever kind of food that beings desire to have. Because of this, he gains the taste that is midupper. The Bodhisattva-Mahasattva (29) exercises on the ten good deeds, and thereby teaches others. Because of this, he gains a large and long tongue [i.e., a symbolic expression referring to its great power of oratory.] " Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

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Avaivartika - 10
The Avaivartika and the causal relations of the 32 Marks of Perfection of the Tathagata. "The Bodhisattva-Mahasattva (30) does not speak ill of the shortcomings of others and does not slander the Wonderful Dharma. Because of this, he acquires the Voice-of-Buddha. The Bodhisattva-Mahasattva (31) sees all the enmities and gains a happy mind. Because of this, he gains the blue tone of his eyes. The Bodhisattva-Mahasattva (32) does not conceal the virtues of others, but praises the good which they have. Because of this, he gains a face with a white hair tuft on his brow. Oh, good man! When the Bodhisattva-Mahasattva practices these 32 kinds of causal relations, he gains a thought that will not retrogress from the mind that seeks the Bodhi. " Nirvana Sutra, Chapter 34, on Bodhisattva Lion's Roar 2.

The Stamp and the Clay

"When the parents join together in sexual union, the causal relations call forth the direction in which the life must proceed. The mother gains craving *'trishna'+ and the father anger'. When the father's semen comes forth, he says: 'This is mine'. At that, his mind becomes pleased. These three kinds of defilements, print the causal relations of inbetween skandhas, and the subsequent five skandhas arise (i.e., form, feelings, perceptions, mental formations, and consciousness). This is Volume XIII Page 18

Pearls of Universe comparable to how the stamp gets compressed in the clay, and letters emerge." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

The Extinction of the Five Skandhas

"When someone befriends the Buddha, the Buddha's disciples, and the Good Master of the Way, and when he listens to the 12 types of sutras, due to his hearing of Dharma, there comes about a realm of good. When he sees the realm of good, he acquires great Wisdom. Great Wisdom is the correct seeing. When he gains such seeing, he repents of the life of birth and death. In consequence of this repentance, no joy arises [regarding samsara, birth and death]. When he does not feel that joy, he truly destroys the greedy mind. When he destroys the greedy mind, he practices well the Noble Eightfold Path. When he practices the Noble Eightfold Path, he emerges from the birth and death. When there is no birth and death, he gains the Emancipation. When the fire does not meet with the fuel, this is extinction. When there is no more birth and death, we say that we cross over the extinction. This is the extinction of the five skandhas." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

The Pillars of Samsara

Lion's Roar said: "There are not thorns in the Void. How can we speak of extracting them? Nothing holds the skandhas. How can there be any binding?" The Buddha said: "Oh, good man! The chain of defilement binds the five Volume XIII Page 19

Pearls of Universe skandhas. Away from the five skandhas, there is no defilement; away from defilement, there are no five skandhas. Oh, good man! The pillars support a house. Away from the house, there are no pillars, and without any pillars, there is no house. It's the same with the five skandhas of beings. When there is defilement, we speak of bondage. When there is no defilement, we speak of Emancipation. Oh, good man! The fist contains the palm (of hand). The three factors of bondage, meeting and dispersion, birth and death, are not different things. The same is the case with the five skandhas of beings. When there is defilement, we have bondage; when we have no defilement, there is Emancipation. Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

The Practice of the Way

Oh, good man! You say: 'A person dies moment after moment. How can there be any growth'? But as the mind is not cut off, there is growth. Oh, good man! A man recites. The letters read cannot occur simultaneously. Which came first cannot extend to the middle, and which was read in the middle, cannot go to the end. The man, the letters and the mental image die out moment after moment, and practicing a lot we come to knowledge. Therefore, know that a person cannot be equal to the others. If were equal, no differences could arise. The same applies to the practice of the Way by a being. By one action, a person may not achieve the goal. But through long practice, it does away with all defilements." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

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How to Practice the Precepts

The Buddha said:" Oh, good man! There is a man who upholds the prohibitions and precepts, but [does so] for the happiness that he can obtain for himself, for humans and gods, and not to save all beings, and not for protect the unsurpassed Wonderful Dharma, but for profit and for fear of the three unfortunate realms, for the life, lust, power, safety, eloquence, for fear of state laws, evil reputation, for fear of dirty name, and for worldly works. Such guarding and upholding of precepts cannot be called practicing the precepts. Oh, good man! What is the true upholding of the precepts (shila)? When someone upholds precepts, the goal should be to pass the beings to the other shore, to protect the Wonderful Dharma, to save the unsaved, to enlighten the unenlightened, to enable those who have not yet taken refuge taken it, to enable those who have not yet attained Nirvana attain it. Practicing thus, a person does not see precept (shila), how it is actually upheld, the person who upholds precepts, the results to be attained, whether the person has sinned or not. Oh, good man! If anyone acts thus, this is the upholding of precepts (shila)." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

How to Practice Samadhi

"How does one practice Samadhi? If one, when practicing samadhi, does it to enlighten himself, for profit, not for the sake of all beings, not for the practice of Dharma, but by greed, by defiled food, for sexual reasons, due to impurities of the nine holes, for disputes, for beating and killing others; any person who practices Samadhi thus, is not someone who practices Samadhi.

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Pearls of Universe Oh, good man! What is the true practice of Samadhi? Someone who practices for the sake of all beings, to deploy in the minds of beings the all-equal idea, the non-retroactive Dharma, the holy mind, to enable beings to attain the Mahayana, to guard the Unsurpassed Dharma, for beings do not retrogress from Enlightenment, for them to gain the Surangama (Samadhi), the Vajra Samadhi, Dharanis [i.e., long mantras or magic spells], to enable beings to obtain the four unhinderednesses (wisdom), to enable beings to see the Buddha Nature. And when practicing thus, one sees no Samadhi, nor form of Samadhi, nor a person who practices this, nor any results to be achieved. Oh, good man! If things indeed proceed thus, we say that this person is practicing Samadhi." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

How to Practice Wisdom

"How does one practice Wisdom? Someone who practices wisdom and think: 'If I practice such Wisdom, I shall attain Emancipation and save those in the three unfortunate realms. Who is that indeed benefits all beings, crossing them to the other shore beyond birth and death? It's difficult [to be present when] the Buddha appears in the world. It is an event as rare as coming across the flowering of the Udumbara. I shall now thoroughly cut away the bonds of all defilements. I shall gain the fruition of Emancipation. On this account, I shall now learn to practice Wisdom, I shall burst the bonds of defilements, and attain Emancipation'. Any person who practices the Way thus, is not someone who practices Wisdom. How does a person truly practice Wisdom? The wise person meditates on the sorrows of birth, old age and death. All beings are overshadowed by ignorance and do not know how to practice the unsurpassed Right Volume XIII Page 22

Pearls of Universe Path. He prays: "I pray that my body will suffer great sorrows in lieu of all beings. Let all the poverty, degradation, thoughts of precepts transgression, all the actions of greed, anger and ignorance of all beings gather over me. I pray that all beings will not acquire a mind of greed, and will not be bound up in body-and-mind. I pray that all beings will soon cross the sea of birth and death, so that I need not face them and feel sorrow. I pray for everyone to attain unsurpassed Enlightenment." When a person practices the Way thus, it sees no Wisdom, no form of Wisdom, nor any who practices Wisdom, and nor the fruition to be achieved. This is practicing Wisdom. Oh, good man! Someone who thereby practices Shila, Samadhi and Wisdom is a Bodhisattva; one who cannot thereby practice Shila, Samadhi and Wisdom is a Sravaka." Nirvana Sutra, Chapter 35, on Bodhisattva Lion's Roar 3.

Why We Practice
Oh, good man! The practice of Shila *precepts of morality+ is for the quietness of our own body. The practice of Samadhi is for the quietness of our own mind. The practice of Wisdom is for crushing out doubt. To crush out doubt is to practice the Way. Practice the Way is to see the Buddha Nature. See the Buddha Nature is to attain unsurpassed Enlightenment. Attain unsurpassed Enlightenment is to arrive at unsurpassed Great Nirvana. Arrive at Great Nirvana is to segregate all beings from birth and death, all defilements, all [worldly] existences, all realms, all truths of beings. Cut off [these] births and deaths, and satya *presumably worldly truths+ is to attain the Eternal, Bliss, the Self and the Pure." Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4. Volume XIII Page 23

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CONTENTS BODHISATTVA PRECEPTS ....................................................... 3 WHY UPHOLD PRECEPTS ...................................................... 4 ABOUT SEE THE TATHAGATA AND THE BUDDHA NATURE .............. 5 SEE WHAT WE HAVE IN COMMON ......................................... 6 CAUSE AND CONDITION OF UNSURPASSED BODHI....................... 7 SANGHA IS HARMONY .......................................................... 7 THIRTEEN FACTORS LEADING TO RETROGRESSION OF THE BODHISATTVA .................................................................... 8 SIX FACTORS WHICH DESTROY THE BODHI MIND ....................... 9 THE MIND THAT IS NOT RETROGRESSIVE ................................ 10 PARABLE OF THE CLEAR SPRING ............................................ 10 BACK TO THE MOUNTAIN OF THE SEVEN TREASURES ................. 12 AVAIVARTIKA - 1 ............................................................... 12 AVAIVARTIKA - 2 ............................................................... 13 AVAIVARTIKA - 3 ............................................................... 13 AVAIVARTIKA - 4 ............................................................... 14 AVAIVARTIKA - 5 ............................................................... 15
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AVAIVARTIKA - 6 ............................................................... 15 AVAIVARTIKA - 7 ............................................................... 16 AVAIVARTIKA - 8 ............................................................... 16 AVAIVARTIKA - 9 ............................................................... 17 AVAIVARTIKA - 10 ............................................................. 18 THE STAMP AND THE CLAY .................................................. 18 THE EXTINCTION OF THE FIVE SKANDHAS ................................ 19 THE PILLARS OF SAMSARA ................................................... 19 THE PRACTICE OF THE WAY ................................................. 20 HOW TO PRACTICE THE PRECEPTS ......................................... 21 HOW TO PRACTICE SAMADHI ............................................... 21 HOW TO PRACTICE WISDOM ............................................... 22 WHY WE PRACTICE ........................................................... 23

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