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Pearls of UniverseSelected Quotes of the Mahayana
Mahaparinirvana Sutra Volume XVII
Original Translation to English by Kosho Yamamoto Edited
and Revised by Dr. Tony PageTranslation to Brazilian Portuguese by
Marcos Ubirajara de Carvalho e Camargo
2011
Marcos Ubirajara de Carvalho e Camargo
Cristal Perfeito
23/12/2011
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Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo
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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
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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 allillnesses.
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.
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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.
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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.
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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.
From Root up to the Ultimate
"Oh good man! With the 37 factors of Enlightenment, there is no
inversion. Therefore, we can speak of 'pure action'. Oh good man! If any
Bodhisattva comes to know the root, the cause, what takes in, what
augments, the master, what leads, what is superior, what is true, and
what is ultimate; such a Bodhisattva is one of pure action.
Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! In
what sense do we say that one knows from the root up to the ultimate?
The Buddha said: "Oh good man! Well spoken, well spoken! What you
speak, Bodhisattva, concerns two things. One is for your own good, and
the other is for the knowledge of others. Now you know, but since
innumerable others beings do not yet understand, then you ask. So, I
now praise you once again. Very good, very good! Oh good man! The
root of the 37 elements concerning to Enlightenment is desire. The
cause is the touch of brightness; that which takes in is 'feeling'; that
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which augments is 'thought'; the 'master' is 'remembrance'
('mentalizing'); that which leads is dhyana [ meditation]; that which is
superior is 'Wisdom'; that which is true is 'Emancipation'; and theultimate is Great Nirvana.
Oh good man! (Also), all the worries of the world have their rise in
craving. All illnesses rest on the food cooked in the previous day. All
segregation arises out from quarrelling and disputation. All evils arise
out from falsehood. The situation is thus."
Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata has
already established in this sutra that all good things are grounded on
non-indolence. Now, you say (that) 'desire' (is the root of the 37
elements concerning to enlightenment). How can I understand this?"
The Buddha said: "Oh good man! If the cause is sought order to the
emergence of good things, this is a good desire. If the revealing cause is
sought, this is non-indolence. We say in the world that the result
depends on the seed; we say that the seed is the cause of the rise, and
the soil is the revealing cause. The same is the case here, too."
Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata says
in other sutras that the 37 Enlightenment factors constitute the base.
What does this imply?"
"Oh good man! The Tathagata has said before that beings first come toknow of the 37 factors of Enlightenment. The Buddha is the root. The
awakening depends on desire."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
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The Touch of Brightness
"Oh World Honored One! What do you mean when you say that 'touch
of brightness' is the cause?"
"Oh good man! The Tathagata speaks about brightness at times and
says that it is Wisdom, and at times (he means) 'Faith'. Oh good man!
Through the causal relation of faith, a person draws near to a Good
Teacher of the Way. This is touch [contact]. The causal relation of
befriending leads the person to give ear to Wonderful Dharma. This is'touch'. When someone hears the Wonderful Dharma, the body, mouth
and mind of that person becomes pure. This is 'touch'. Through the
purity of the three actions, one gains right living. This is 'touch'. Through
right living, one gains the sila (precepts) that purifies the organic senses.
On account of the precepts that purify the organic senses, one comes to
seek a quiet place. In quietude, one thinks about the good. Through
good thoughts, one thinks about a life in accordance with the Dharma.
Through right living (in accordance with the Dharma), one gains the 37elements of Enlightenment. Thus, a person thoroughly crushes out the
innumerable evil defilements.
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
From Feeling up to Attainment
"Oh good man! Feeling is called 'taking-in'. Beings do good or evil at the
stage of feeling. Therefore, we say that feeling is the taking-in. Oh good
man! Through the causal relation of feeling, all kinds of defilements
arise. The 37 elements of the Bodhi truly annihilate these. For this
reason, we call feeling as taking-in. Good thoughts wipe out well the
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defilements. Hence, we speak of 'augmenting'. Why? We make efforts
and try to learn. And so we arrive at those 37 elements of
Enlightenment. Meditation truly destroys the evil defilements. This isalways grounded on exclusive mindfulness. Thus, meditation is the
master. Worldwide, all four armed forces move according to the will of
the Head General. It's the same with the 37 elements of Enlightenment.
All follow the will of the master, which is the mind.
When someone enters dhyana [meditation], the 37 elements of
Enlightenment discriminate well all phases of the Dharma. Therefore,
meditation is what leads someone. We look into the 37 elements of
Enlightenment and see that Wisdom is the most superior. For this
reason, Wisdom is the most superior (of 37 elements). This is why
Wisdom [is established] as being superior. Thus, Wisdom sees
defilements. Through the power of Wisdom, defilements die.
Worldwide, the four armed forces crush out the enemies. There may be
one or two who are brave and strong, and do so well. So it is with the
37 elements concerning to Enlightenment. Through the power of
Wisdom, one ends up with defilements. Therefore, Wisdom is that
(element) which is superior.
Oh good man! By learning and practicing the 37 elements of
Enlightenment, one gains the four dhyanas, the miraculous divine
powers, and peace. But this is not called 'real'. When it ends up with
defilements and Emancipation is reached, we say 'real'. A person canaspire to learn and practice the 37 elements of Enlightenment, and be
blessed with worldly bliss, supramundane bliss, the fruition of
Shramana practice, and Emancipation. However, we cannot call this the
Ultimate. When it puts an end to all practices of the 37 elements of
Enlightenment, that is Nirvana. This is why I say that the Ultimate is
Great Nirvana."
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Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
The Coarse Meditation
"The Bodhisattva who recently aspired to Bodhi, when he meditates on
the image of the non-eternal, thinks: There are two kinds of thing
which obtains in the world: 1) internal, and 2) external. What is internalis non-eternal and changes. When one born, one sees that the things
which obtains are different according to the stages of life as birth, when
it is small, big, in the prime of life, in old age, and when it dies. I see that
in all these phases of life, things are not the same. Hence, I have to
know that what is with me is non-eternal'.
Also, this thought occurs to him: 'When I look at the beings, one isyoung and well nourished, is perfect in physical strength and in the
movements going and coming, in stepping forward or stopping; and all
things will proceed unimpeded and so unhindered. Or because of
illness, the physical strength of a person is weak and his face fallen and
scary, nothing of pride and freedom. Or I see that a person's storehouse
is full, or that another person is poor and indigent. Or I see one who is
full of virtues, or I see one full of evil. So, definitely I know that what is
inside someone is non-eternal. Also, as regards the external world, too,
I see that things are different from each other, for example, at the
stages of seed, bud, stem, leaf, flower and fruit. All that stands [there]
in the external world is either perfect or imperfect. And I know that all
things are definitely non-eternal'.
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In so realize that all things are non-eternal, then one meditates on what
one listens in the sermons: 'I heard that though the devas [gods,
heavenly beings] enjoy the best of pleasures, and though they are
unimpeded in the divine powers, they are subject to the five omens of
decline [indication of their eventual personal decline from the status of
being devas]. Due to this, one knows that what exists is non-eternal'.
'Also, I heard that in the beginning of the kalpa [aeon was] there were
many beings. Each was garbed in the best virtues. The light that
emanated from their bodies was so intense that one did not depended
upon any more from the lights of the sun and moon. [But] due to the
power of the non-eternal, the light faded and the virtues diminished.
Also, I heard that there lived, in times past, a Chakravartin [emperor of
the world] who ruled over the four continents. The seven gems [which
he possessed] were perfect, and his power was highly unconstrained.
And yet he could not defeat the non-eternal'.
Also, he meditates that on the great earth, in time past, innumerable
beings were fully stabilized in life and enjoyed peace, so that no groove
of wheel sat upon the other. Wonderful medicines were at hand, and
the people grew and prospered. Shrubs, trees and fruits were
abundant. The beings were [gradually] less blessed and this great earth
had little strength. Whatever grew was wasted. Hence, one shouldknow that all things are non-eternal.
This is what we call 'coarse' (image) and non-eternal."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
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The Minute Meditation
"Having been meditated upon the coarse, then meditates upon the
parts in detail. How do we meditate?
The Bodhisattva-Mahasattva meditates on all things, both inside and
outside, down to particles existence. Whatever may arise in the future
will be non-eternal. Why? Because all things are perfect in the form of
disintegration [i.e., fully subject to dissolution]. If things were not non-
eternal in the future, we could not say that there are differences in the
ten kinds (stages) of physical form. What are the ten? At the moment
they are: 1) membrane, 2) foam (spongy tissue), 3) pustules (pox), 4)
ball of flesh, 5) limbs, 6) small infant, 7) child, 8 ) young, 9) prime of life,
10) decrepit old man. The Bodhisattva meditates: If the membrane
were not non-eternal, it could not become spongy (tissue). And if the
prime of life were not non-eternal, old age would never come. If the
time were not fleeting, moment by moment, it could never last long.
Everything would have to grow up at the same time and be full in size.
Therefore, one must definitely know that there are existence of tiny
particles non-eternals, which have to go on existing, continuously [ie,
changing from moment to moment]. Also, we see a person with all his
sense organs perfect, and of a bright and shining mien, [only for] all thisdisappear (be consumed) into a weakened state.
Also, he thinks: There's the non-eternal with this person [ie, what is
impermanent], succeeding moment after moment. Also, he meditates
on the four great elements and the four deportments. Also, he
meditates on the cause of suffering, hunger, thirst, cold and heat that
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exist inside and outside. Also, he muses: 'If these four things were not
non-eternal, (succeeding) moment after moment, we could not talk
about these four sufferings'.
If the Bodhisattva well meditates thus, we call this minute meditation of
the Bodhisattva upon the non-eternal."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
The Brightness of Wisdom
"Oh good man! A wise person thinks deeply about the world. It sees: 'It
is not a place to take refuge in, to gain Emancipation, quietness, love, it
is not the other shore, and has nothing of the Eternal, Bliss, the Self, and
the Pure. If I greedily pursue the world, how can I segregate myself from
it? This is like a man who, abhorring the darkness, seeks the light, and
yet, turns back again into the darkness. The darkness is the world, the
light is the Supramundane. If I adhere to the world, I shall plunge into
the darkness and take away from light. Darkness is ignorance, and light
is the Brightness of Wisdom. The cause of the brightness of Wisdom is
the image where one does not feel any expectation of delight in worldly
things. All greed is nothing more than the bond of defilement. Now I
shall avidly seek the light of Wisdom, and not the world'. The wise
person meditates thus. This is the image where one does not seek
(anything) for one's own self."
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Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
Photo by Diego Raphael
Momentary Extinction
Bodhisattva Kasyapa said: "Oh World Honored One! How does a wise
person meditate on momentary extinction?"
"Oh good man! For example, there are four people, all they are skilled
shooters. They gather in one place, and each one shoots an arrow into a
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[particular] direction. All they think: 'We all shoot arrows together, all of
which will fall'. And a person thinks: Before that the four arrows fall to
the ground, I shall catch them with my hands. Thus he thinks. Oh good
man! This person acts quickly or not?"
Bodhisattva Kasyapa said: "It does this very quickly, Oh World Honored
One!"
The Buddha said: "Oh good man! The devil that lives upon the earth
moves faster than this person does. There's a flying devil who moves
faster than the one on earth. The four guardians of the earth move even
faster than the flying devil. The sun and moon, and the heavenly gods
move faster than the four guardians of the earth. The garuda goes
faster than the sun and the moon. The life span of a human goes more
quickly than a garuda. Oh good man! In one breath and in one wink, the
life of a being comes about and dies 400 times. If a wise person
meditates on human life thus, this is to meditate on the momentaryextinction."
Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa
5.
Three Kinds of Illnesses of the Beings
"All beings have three illnesses, which are: 1) greed, 2) the ill-will, and 3)
ignorance. Three kinds of medicine will cure these three illnesses.
Meditation upon impurities will act as a medicine against desire,
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(meditation) on the love-kindness will act as medicine against ill-will,
(meditation) on the knowledge of causal relations will act against
ignorance.
Oh good man! In order to end the desire, one meditates on the non-
desire; to end the ill-will, the meditation upon the non-ill-will is
performed; to end the ignorance, one meditates on non-ignorance. In
the three illnesses we do not have the three kinds of medicine, and in
the three kinds of medicine we do not have the three kinds of illness.
Oh Good man! Since there are no the three kinds of medicine in the
three kinds of illness (i.e., there is no purity in the illness), this is the
non-eternal, non-bliss, non-self, and non-pure. In the three kinds of
medicine there are no three kinds of illness (i.e., there are no impurities
in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."
Read More on the Nirvana Sutra, Chapter 45 - On BodhisattvaKaundinya 1.
Conversion of Vasistha
Vasistha said: "Oh World Honored One! Now I come to truly know the
Eternal and the non-eternal."
The Buddha said: "Oh good man! How do you know the Eternal and the
non-eternal?"
Vasistha said: "I now know that the self and the form are non-eternal
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and that the Emancipation is Eternal. So it is with [the five skandhas],
down to consciousness."
"Oh good man! Now you repay well to this carnal body what you owe."
To Kaundinya, he said: "This Vasistha has now attained the fruition of
Arhatship. Give him the three garments [robes] and a bowl (for
donations)."
So Kaundinya gave the garments as instructed by the Buddha. Then,
upon receiving the robes and bowl, Vasistha said: "Oh Kaundinya,
greatly virtuous one! Now, I gained upon this my carnal body a great
karmic reward. Please, oh greatly virtuous one, condescend to go to the
Buddha and report in detail what happened with me. This evil body of
mine has touched and defiled the Tathagata, and now adopts his family
name Gautama. Please inform it in my behalf and say that I now repentof my evil deeds. Also, I cannot have this body of mine much longer in
life. I shall now enter Nirvana."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva
Kaundinya 1.
The Virtues of Vasistha
Then Kaundinya went to the Buddha and said, "Oh World Honored One!
The bhiksu Vasistha repents and says: I was an obstinate fool, I touched
the body of the Tathagata and now I am one of his group [followers]. I
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cannot have this viperous body of mine for a long time in the world. He
now wishes to make away with this body, came to me and repent."
The Buddha said: "Oh Kaundinya! Vasistha has long amassed virtues at
the places of innumerable Buddhas. Having now been taught by me, he
is abiding rightly in the Way. Abiding rightly in the Way, he has arrived
at the right fruition. You should make offerings to his carnal body."
Kaundinya, so instructed by the Buddha, went to where the person
lived and made offerings. Then, Vasistha, on the occasion of his
cremation, performed many divine miracles. All the tirthikas saw this
and said aloud: "This Vasistha has acquired sorcery at place of
Shramana Gautama."
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva
Kaundinya 1.
Self Phantom
Senika said: "Oh Gautama! If there is no self, who sees and who hears?"
The Buddha said: "One has the six spheres (of the senses) inside, and
the six dusts [i.e., the six sense-fields] outside. The inner and outer
conjoin, and one gains the six kinds of consciousness. Now, these six
consciousnesses acquire their name through causal relations.
For example, a fire comes about from a tree, and we talk about 'tree
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fire'. The grass catches fire, and we talk of 'grass fire'. The bran catches
fire, and we speak of bran fire. The cow dung catches fire, and we talk
about 'cow dung fire. It's the same with the consciousness of beings,
too. 'We have acquired consciousness through the eyes, color, light and
desire (which are the causal relations of vision), and we say
consciousness of the eyes.
Oh good man! Such consciousness of the eyes does not exist in the eye,
nor in the desire, etc.. The four things conjoin, and we get this
consciousness. It's the same with the consciousness of mind. If things
come to be so, we cannot say that the knowing and seeing are the self,
and that the touching is the self.
Oh good man! That's why we say that the self is (which covers) from the
consciousness of the eyes down to the consciousness of mind (through
the six sense organs), and that all things are phantoms. How are theylike phantoms? Due to the fact that, 'what originally was not, is what it
is now; and what once was, now is not more'. Oh good man! For
example, the mixing together of butter, barley, flour, honey, ginger,
pepper, pippali [kind of long pepper], grapes, walnuts, pomegranates,
and suishi [a kind of prune] is called 'kangigan' [possibly the name of a
drug]. Except from this mixing together, there can be no 'kangigan'. The
six spheres of the inner and outer (of the senses) are what we call thebeing, self, human, male or female. Except from the six spheres of the
inner and outer, there can be no being, or the human.
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva
Kaundinya 1.
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Pride
Senika said: "Oh World Honored One! Great Compassionate One!
Explain to me, I pray, how do I to attain the Eternal, Bliss, Self, and Pure,
about which you speak?"
The Buddha said: "Noble son, the entire world possesses a great pride
[mana] since the beginning, which increases the proud (in itself) and
also works as the cause of [further] pride and proud actions. Therefore,
beings now experience the results (rewards) of pride and are not able
to eliminate all the klesas [mental / moral defilements] and attain the
Eternal, Bliss, the Self, and the Pure. If beings wish to do away with all
defilements, what they need to do is, first of all, to end up with
pride."[Note: the Sanskrit word for pride, mana, has a different
semantic range from the English 'pride / arrogance'. It is derived from
the verbal root 'man' (to think, believe, measure, conceive, deem,
value, regard as) and also means 'measure', 'computation', 'means of
proof'. The sense of 'pride' here implies processes of generating or
projecting what are mental constructs implicitly falses. It refers to the
process described in the previous chapter of the sutra on the four
inversions (distorted views). - Stephen Hodge].
Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva
Kaundinya 1.
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The Two Sides and the In-Between
The Brahmacarin (called Kasaya) said: "If this carnal body is based on
the defilements and karma, can we extirpate the defilements and
karma?"
The Buddha said: "It's so, It's so!"
The Brahmacarin further said: "Oh World Honored One! Please be kind
enough to analyze and expound to me, so that I can truly hear and
immediately cut the bonds."
The Buddha said: "Oh good man! If a person comes to know that the
two sides and the in-between are unimpeded [unobstructed], such a
person indeed segregates himself from defilements and karma."
"Oh World Honored One! Now I know and have gained the right
Dharma-Eye."
The Buddha said: "In what manner do you know?"
"Oh World Honored One! The two sides are 'material form' and'emancipation of material form', and the in-between is the 'Noble
Eightfold Path'. So it is with feeling, perception, volition, and
consciousness."
The Buddha said: "Well spoken, well spoken, Oh good man! Now you
come to know of the two sides and cut away the defilements and
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karma."
Read More on the Nirvana Sutra, Chapter 46 - On Bodhisattva
Kaundinya 2.
Why Subdue the Mind
"Oh you! If one gained the Path through penance [the practice ofausterities], all animals would have to attain it. That is why one first
subdues the mind and not the body. Hence, I say in my sutra that one
must cut down the forest, but not the tree. Why? From forest, one
gains fear, but not from the tree. If a person wishes adjust your body, it
must first adjust the mind. The mind is the forest, and the body is the
tree. So we may compare things.
Read More on the Nirvana Sutra, Chapter 46 - On Bodhisattva
Kaundinya 2.
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CONTENTS
THE TREASURE HOUSE ......................................................... 3
FROM ROOT UP TO THE ULTIMATE .......................................... 7
THE TOUCH OF BRIGHTNESS .................................................. 9
FROM FEELING UP TO ATTAINMENT......................................... 9
THE COARSE MEDITATION .................................................. 11
THE MINUTE MEDITATION.................................................. 13
THE BRIGHTNESS OF WISDOM ............................................. 14
MOMENTARY EXTINCTION .................................................. 15
THREE KINDS OF ILLNESSES OF THE BEINGS.............................. 16
CONVERSION OF VASISTHA .................................................. 17
THE VIRTUES OF VASISTHA .................................................. 18
SELF PHANTOM ................................................................ 19
PRIDE............................................................................. 21
THE TWO SIDES AND THE IN-BETWEEN .................................. 22
WHY SUBDUE THE MIND .................................................... 23