2011

Pearls of Universe

Pearls of Universe
Selected Quotes of the Mahayana Mahaparinirvana Sutra Volume XIV
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 XIV

Marcos Ubirajara de Carvalho e Camargo 1 Page Cristal Perfeito 23/09/2011

Pearls of Universe

Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo

Volume XIV

Page 2

Pearls of Universe

The Kushinagar Castle History

Lion's Roar said: "Oh, World Honored One! There are six great castles in sixteen great states [i.e., Ganges states or castle-towns in the days of the Buddha], namely: Sravasti, Saketa, Campa, Vaisali, Varanasi, and Rajagriha. These great castles are the biggest in the world. Why is it that the Tathagata leaves these places and intends to enter Nirvana in this far-off, evil, very ugly and small Kushinagar Castle?" "Oh, good man! Do not say that Kushinagar is a castle far-off, evil, very ugly and small. This castle is adorned with wonders and virtues. Why? Because this is a place which all Buddhas and Bodhisattvas have visited. Oh, good man! Even the house of a humble person may be called 'great and perfect in virtue, worthy of the visit by a great king, if he happens to come and go there. Oh, good man! [Imagine] a person who is seriously ill and who takes a dirty and mean medicine. His illness is cured, the joy arises, and this medicine becomes the best and most wonderful [of medicines]. He praises it and says that it truly has cured his illness. Oh, good man! A man is in a ship on the great ocean. Suddenly, the ship breaks up, and there is nothing to depend upon. The man clings to a corpse and reaches the other shore. Gaining the other shore, he is very happy and praises the corpse greatly, saying that he was lucky to meet with this corpse and safely has gained peace. Same is the case with the Kushinagar Castle, which all Buddhas and Bodhisattvas have visited. How could anyone say that it is a castle far-off, mean, narrow and small? Oh, good man! I remember that once, in ancient times, as many kalpas ago, as innumerable as the sands of the Ganges, there was an age called the 'Suprabuda' kalpa. At that time, there was a holy king called Kausika. Fully endowed with the Seven Treasures and 1,000 children, Volume XIV Page 3

Pearls of Universe this king then built this castle. It measured 12 yojanas in width and length. It was adorned with the Seven Treasures. The soil was good. There were rivers here, whose waters were pure and clear, and sweet taste. These were: Nairanjana, Airavati, Hiranyavati, Usmodaka, and Vipasa. There were some 500 other rivers. Both banks were fully grown with leafy trees that gave fruit and flowers, all fresh and pure. At that time, the life-span of the people was immeasurable. Then, after 100 years, the Chakravartin [mighty ruler] said: 'Just as the Buddha says, all things are non-eternal. Someone who practices the ten good deeds does away with all such sorrows of the non-eternal'. The people, on hearing this, all practiced the ten good deeds. I, at that time, hearing the Buddha's name, practiced the ten good deeds, meditated and aspired to unsurpassed Bodhi [Enlightenment]. My mind having aspired, I also transferred this Dharma to innumerable and boundless beings, and said that all things are non-eternal and subject to change and dissolution. Because of this, now I proceed and say that all things are non-eternal, are those that change and dissolve, and that only the Buddha-Body is Eternal. I remember what I did by the causal relations. That's why I came here now, I intend to enter Nirvana, and wish to repay what I owe to this place. For this reason, I say in the sutra: My relatives know how to repay what they owe me'." Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

The Kapilavastu Castle History

Oh, good man! I recall, after countless years, a castle town called Kapilavastu. At that castle, there lived a king named Suddhodana. His consort was called Maya. They had a prince, who was named Siddhartha. The Prince, at that time, took no teachers. He sought the Way for himself, and attained the unsurpassed Bodhi. He had two disciples, Shariputra and Mahamaudgalyayana. The disciple who Volume XIV Page 4

Pearls of Universe attended the Prince was called Ananda. At that time, under the sal trees, he delivered the sermon of the Great Nirvana Sutra. At that time, I was one of the congregants and was able to testify that sermon. There, I was told that all beings possess the Buddha Nature. Upon hearing this, I was unmoved in Bodhi. Then, I took a vow: If I attain Buddhahood in the days ahead, it will be as now. I'll be a teacher for my father, my mother, and for the nation, the names of disciples and attendants will be the same, just as things stand with the present World-Honored One. Nothing will be different. That's why I'm here now, and am delivering this sermon of the Great Nirvana Sutra. Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

The Jetavana Vihara History

Then, Shariputra went to Sravasti, riding together with Sudatta. Through my transcendental power, they reached their destination in one day. Then, Sudatta said to Shariputra: 'Oh Highly Virtuous! Outside this gate, there is a place well suited for the purpose. It is neither near nor far, where there are many springs and ponds, many forests with flowers and fruits; and the place is pure, quiet and extensive. I shall build Viharas [dwelling-places] there for the Buddha and his bhiksus'. Shariputra said: 'The forest of Prince Jeta is neither near nor far off. It is pure and quiet. There are many springs and streams. There are seasonal flowers and fruits. This is the best place. Let us build a Vihara in there." Then, on hearing this, Sudatta went to great rich man, Jeta, and said to him: 'I now desire to build a Buddhist Vihara and dedicate it to one unsurpassed in the Dharma, in a place that belongs to you. Now I wish to buy it from you. Will you sell it to me'? Jeta said: ' I will not sell it to you, even if you cover the ground with gold'. Sudatta said: 'Well said! The forest belongs to me. Take my gold. Jeta said: 'I'm not selling the forest to you. How can I take your gold'? Sudatta said: 'If you are not Volume XIV Page 5

Pearls of Universe satisfied, I'll go to the magistrate. And both went to the magistrate. The magistrate said: The forest belongs to Sudatta. Jeta should take the gold. Sudatta immediately sent men with loads of gold on carts and horses. When they arrived, he covered the ground with gold. In one day he found himself an area of 500 'bu' [unit of land Chinese, around 6 feet or 6.4] covered, and yet not all was covered. Jeta said: 'Oh rich man! If you have any regret within you, you are quite free to cancel the deal. Sudatta said: 'I feel no any regret. He thought to himself, which store he should open now, to get gold for the area still left without coverage. Jeta thought to himself: The Tathagata, the King of Dharma, is truly one unsurpassed. The wonderful things that he teaches are pure and pristine. That is why this man thinks so lightly about this treasure. He then said to Sudatta: 'I do not now need any gold for what remains uncovered. Please take it. I myself will build a gate for the Tathagata, such that he may go in and out of it. Jeta built the gate, and in seven days, Sudatta built a great Vihara on an area of 300 'ken' [the 'ken' is about 6 feet] in width and length. There were rooms for quiet meditation, to the number of 63. The rooms were different for winter and summer. There were kitchens, bathrooms, and a place to wash ones feet. There were two kinds of lavatory. The buildings completed, he (Sudatta) took up an incense burner, and pointing toward Rajagriha, said: The buildings are now completed. Oh, Tathagata! Please have pity and occupy this place, and live here for the sake of beings'. As soon I read the thought of this rich man from far off, I started out from Rajagriha. In the short space of time it takes a strong and youthful man to bend and extend your arm, I travelled to Sravasti, to Jetavana, and took possession of the Jetavana Vihara. When I arrived, Sudatta dedicated it to me. I then received it, and lived in it." Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

Volume XIV

Page 6

Pearls of Universe

The Unsurpassed Boy

"Oh, good man! A person may very well come near to the Buddha and his disciples. But there is still a great distance. All the Licchavis said: 'We know that we're lazy. Why? If we were not lazy, the Tathagata, the King of Dharma, would have to appear among us. Then, among the congregated, there was the son of a Brahmin called Unsurpassed, who said to all the Licchavis: Well said, well said! It's all as you say. King Bimbisara once won a great victory. The Tathagata World Honored One appeared in his land. This is like the case of a great lake in which the wonderful lotus grows. Although born in the sludge, the sludge cannot defile them. Oh you Licchavis! It's the same with the Buddha. Although born in that land, he is not hindered by what obtains in the secular world. With the Buddha World Honored One, there is no appearing and disappearing (or birth and extinction). For the good of all beings, he appears in the world, and is not molested by what obtains in the world. You have lost your way, have got lost in the five desires, have befriended them, but you do not know how to befriend the Tathagata and come to where he stays. Therefore, we say lazy. When the Buddha appeared in Magadha, there was no indolence to talk about. Why not? The Tathagata World Honored One is like the sun and moon. He does not appear in the world just for one or two people'." Nirvana Sutra, Chapter 37, on Bodhisattva Lion's Roar 5.

The Eleven Virtues of the Full Moon

"Oh, good man! On the fifteenth day, when the moon is full, there are eleven things. What are the eleven? They are: 1) it really dispels the gloom, 2) it indeed enables beings to see the way and what is not the Volume XIV Page 7

Pearls of Universe way, 3) it enables (distinguish) the right way and wrong, 4) it enables beings make away with depression and blesses them with purity and freshness, 5) it indeed destroys the arrogance of the firefly, 6) it truly dispels the thought of any thieves, 7) it indeed dispels the fear of the evil beasts of the beings, 8 ) it opens the bloom of the kumuda, 9) it thoroughly closes the petals of the lotus, 10) it calls forth within the traveler the thought of proceeding along the way, 11) it enables beings to enjoy the acceptance of five pleasures and to gain the joy in many ways. Oh, good man! It's the same with the Tathagata's Full-Moon, to wit: 1) it truly dispels the gloom of ignorance, 2) it exposes the right way and wrong, 3) it shows clearly the wrong and steep path of birth and death, and the straight and plane path of Nirvana, 4) it enables beings to segregate themselves from greed, ill-will, and ignorance, 5) it destroys the ignorance of the tirthikas, 6) it destroys the bondage of the thieves of defilement, 7) it kills the mind that fears the five shadowings ["pancaavaranani"], 8) it enables the beings minds reveal the root of good of all beings, 9) it indeed stops the mind of the five desires, 10) it promotes the mind of beings [which want] to move forward towards the Great Nirvana, 11) it enables all beings to be pleased with the [thought of] Emancipation. For these reasons, I enter Nirvana on the fifteenth day. But, truth to tell, I do not enter Nirvana. The ignorant and the evil among my disciples say that I definitely enter Nirvana." Nirvana Sutra, Chapter 37, on Bodhisattva Lion's Roar 5.

Right Time To Practice Meditation

Lion's Roar said: "Oh World Honored One! How does the Bodhisattva know when is the right time or not? "

Volume XIV

Page 8

Pearls of Universe "Oh good man! The Bodhisattva-Mahasattva can acquire great arrogance when he becomes blessed with happiness, arrogance from delivering a sermon, or arrogance from effort, or arrogance in discussing of understanding of a [particular] meaning, or arrogance from befriending an evil friend, or arrogance from giving (donations) which he estimates much, or arrogance from (have) good things and virtues of worldly nature, or arrogance from being respected by the nobility of worldly life. Such is not the right time to wisdom. He should then practice meditation well. " Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Right Time To Practice Wisdom

A Bodhisattva can make much effort and yet not be able to arrive at the Bliss of Nirvana. Not getting this, he feels regret; or because of a dull nature, he may not be able to subdue all his five sense organs. As all defilements and illusions have full strength, he may doubt and think that there is a weakening in the observance of moral precepts. Know that this time is not good for meditation. One should practice knowledge. This is how we say that the Bodhisattva knows well when is the time and when is not. Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Right Time To Practice Equanimity

"Oh, good man! When the two phases of meditation and knowledge does not go together, know that this is not the right time to practice equanimity. When the two (phases) are in balance, know that this is the right time to practice equanimity. This is the sense in which we say that Volume XIV Page 9

Pearls of Universe the Bodhisattva knows when is the time and when is not the time. Oh, good man! When the Bodhisattva experiences the rise of defilement, and if he practices meditation and Wisdom, knows that this is not the time to practice equanimity. He should actually read and recite, write and copy, expound the twelve types of sutras, think of the Buddha, Dharma and Sangha, the precepts, the heavens, and equanimity. This is where we say we practice equanimity. Oh, good man! When the Bodhisattva practices these three phases of Dharma, he gains from this the formlessness Nirvana." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Ten Virtues of the Bodhisattva

Faith
"First, he is perfect in faith. How is faith perfect? This is believe deeply that the Buddha, Dharma and Sangha are Eternal, that all the Buddhas of the ten directions effect expedients, and that all beings and icchantikas possess the Buddha Nature. It is not believing that the Tathagata is subject to birth, aging, illness and death, that he has undergone penance, that Devadatta truly caused the Buddha's body to bleed, that the Tathagata ultimately enters Nirvana, and that the Wonderful Dharma dies out. This is when we say that the Bodhisattva is perfect in faith." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Volume XIV

Page 10

Pearls of Universe

Precepts
"Second, there is perfection of purity in the observance of moral precepts. Oh, good man! There may be a Bodhisattva who is pure in upholding the precepts. And yet, he does not so for the sake of shila, for the sake of shilaparamita, nor by beings, nor for profit, nor for Bodhi, nor for Nirvana, and nor to [become] a Sravaka or Pratyekabuddha. He only observes the precepts for the highest 'Paramartha-satya[Ultimate Reality]. Oh, good man! This is what we call perfection in purity of the precepts of a Bodhisattva." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Friendship with Good Friends of the Way

"Third, the Bodhisattva makes friends with many good friends of the Way. By good friend of the Way is meant a person who speaks well about faith and precepts, erudition (culture), donation, Wisdom, and who makes people practice the Way. Such a person is called the Bodhisattvas good friend of the Way." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Quietude
"Fourth, he seeks quietude. By quietude is meant the quietude of body and mind, through which one meditates on the depths of all existences. We call this quietude." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Volume XIV

Page 11

Pearls of Universe

Effort
"Fifth, there is effort. By effort is meant that someone thinks singlemindedly on the Four Noble Truths. Even if that person's head was on fire, he would not cast off this [the weighting on the Four Noble Truths]. This is effort. " Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Remembrance
"Sixth, he is perfect in remembrance. By perfection in remembrance is meant thinking about the Buddha, Dharma, Sangha, the precepts, the heavens, and equanimity. We call this perfection in thought." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Gentleness
"Seventh, he has gentleness of speech. By gentleness of speech is meant the true and wonderful words that one utters and queries before the mind acts. It is timely speech and words of truth. We call this 'gentle words'. " Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Protection of Dharma
"Eighth, there is protection of Dharma. By protecting the Dharma is meant to love the Wonderful Dharma, be always happy to talk about it, read and recite, write and copy it, think about its meaning and expound it widely, and make it prevail. If there is a person who copies, expounds, Volume XIV Page 12

Pearls of Universe recites and praises [Dharma] and think about the meaning, one should seek things and offer him such as support, things such as clothing, food and drink, bedding and medicines. For the protection of Dharma, one must be ready to sacrifice his own body and life. This is protection of Dharma." Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Donation
"Ninth, if the Bodhisattva sees any of his brethren, or anyone who is upholding the same precepts, lacking in things; he goes to others, and begs for an incense burner, priestly robes, for what is required in nursing practice, clothing, food and drink, bedding, and accommodations. " Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Wisdom
"Tenth, his wisdom is perfect. By Wisdom is meant seeing the so-called Tathagata, the Eternal, Bliss, the Self, the Pure, and the fact that all beings possess the Buddha Nature. He sees the two phases of things, which are: Void versus non-Void, Eternal versus non-Eternal, Bliss versus non-Bliss, the Self versus not-Self, what is possible or not possible for crushing out the proposition of dissimilarity ['vaidharmyadrstanta'], the coming about or seeing of dissimilarity that arises out from the causal relations, and the fruition of dissimilarity that arises out from the non-causal relations or non-causality. This is what we call perfection of Wisdom. Oh, good man! This is how we say that when the Bodhisattva is perfect in these ten things, he can clearly see the formlessness of Nirvana. " Volume XIV Page 13

Pearls of Universe

Read More at Nirvana Sutra, Chapter 38, on Bodhisattva Lion's Roar 6.

Karma Definite and the Indefinite

"Oh, good man! There are two kinds of karma, namely: definite and the indefinite. Of the karma that is definite, there are two kinds. One is that definite in result, and the other the definite in time. There can be cases where the result is definite and the time indefinite. When the causal relations conjoin, the result comes about in the Three Times of the present, the next life, or later lives. Oh, good man! When one does good or evil with a settled mind, one gains a believing mind and joy. And one takes a vow or makes offerings to the Three Treasures. This is a definite action. One who is wise is persistent in good deeds and cannot be demoted. Because of this, the grave actions turn out to be light. One who is ignorant is persistent in evil. Because of this, any light action turns out to be grave [in consequences] and calls forth a grave return. This is why all actions are not called definite." Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Karmic Retribution of Bodhisattva

"The Bodhisattva-Mahasattva not commits actions that will lead him to hell. For the sake of beings, he takes a great vow and comes alive in hell. Oh, good man! In days gone by, when the lifespan of beings was 100 years, countless beings, as numerous as the sands of the Ganges, received karmic results in hell. I saw this, took a great vow and gained Volume XIV Page 14

Pearls of Universe life in hell. The Bodhisattva, at that time, truth to tell, had no sin of such kind (which would lead him to hell). For the sake of beings, he gained life in hell. I, at that time, was in hell, living there for countless ages and exposing the 12 types of sutras extensively for all sinners. The sinners, on hearing this, crushed all their karmic results and escaped from hell, except the icchantikas. This is why we say that the BodhisattvaMahasattva receives the karmic results no later than in this life. " Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

True Word
"Oh, good man! I recall that once in the past, we were shopkeepers, Devadatta and me. Each of us had about 500 merchants. In search of earnings, we went to great sea in search of rare things. Through evil causal relations, we met along the way with a storm and, ship-wrecked, all our comrades died. At that time, Devadatta and me, because of nonharming (others) and by the causal relations for a long life, were blown across onto land. Then, Devadatta, regretting that he had lost the treasure, was greatly worried and sobbed uncontrollably. I then said: 'Oh Devadatta! Do not cry '! Devadatta said: 'Listen to me carefully, listen carefully! For example, there is a man overwhelmed by poverty. He goes to the graveyard, grabs a corpse and says: 'Oh you! Give me the joy of death. I'll give you now life and poverty. Then the corpse stands up and says to the poor man: 'Oh good man! Take poverty and life for yourself. I am now immersed in the joy of death. I'm not glad to see him alive and poor '. The situation is like this. But I have no the bliss of death at hands, and furthermore, I'm in misery. What else can I do other than sob and cry '? I also appease him: 'Do not be sad. I have now two beads, which are priceless. I will give one to you. I gave it [to him] and said: 'A person who has life gains this gem. If you have no life, how can you expect to have this'? So, I felt tired and slept in the shade of a tree. Volume XIV Page 15

Pearls of Universe Devadatta, with feverish greed, acquired an evil thought. Boring and blinding my eyes, he caught the other bead. In pain, I cried and sobbed. Then, there was a woman who came to me and asked: 'Why are you sobbing and crying'? So, I told her everything that had happened. Upon hearing that, she further asked: 'What is your name'? I said: 'My name is True-Word'. (She said:) 'How can I know that you're truthful '? So, I took an oath: 'If I should now have evil thoughts against Devadatta, let me be a one-eyed; otherwise, let my eyes gain the light. In saying this, my eyes were healed and were as good as before. Oh good man! This is where we say that the Bodhisattva-Mahasattva talks about the reward that comes about in this life. " Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

Two Kinds of People

"Oh, good man! There are two kinds of people. One makes the indefinite definite, causes the karmic rewards of the present life are those of the life to come, what is light in that which is grave, and what is to be suffered in this human life to be suffered in hell. The ignorant makes things grave. The second (kind of person) makes what is definite indefinite, what belongs to the life to come [happen] in the present life, what is grave in that which is light, and what is of hell in that which is light in this human life. Of the two kinds, the one is ignorant, and the other is wise. The wise person makes things light, and the ignorant person makes things grave in nature. " Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6. Volume XIV Page 16

Pearls of Universe

The Body and the Fire

"Oh good man! For example, there is a man who has an enemy, who always looks for his whereabouts. Someone who is wise sees this, keeps awake and protects against it. If do not protects himself, there is the danger of being harmed. It's the same with all the bodies of beings. Be hot or cold, always nourish it with food and drink. If not thus well protected, the body will decay. Oh good man! The Brahmin, in worship to the god of fire, always offers incense and flowers, praises and worships it, makes offerings and serves him, and may well get a life of 100 years. But if he touches it, the fire will burn the hand that touched him. This fire, which was so cherished and valued with offerings, knows nothing about repay what it owes to one who has single-mindedly served it. It's the same with the bodies of all beings. Over the years, the body is served with the best of incense and flowers, necklaces, clothes, food and drink, bedding and medicines. But when it finds the causal relations that afflict it inside and out, everything at once collapses, and now it does not think of repay even a little the offerings and those clothes were given to them in days gone by." Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Practice of the Body

"Oh good man! For example, there can be all-wonderful gardens and forests in the world. But if any corpse is there, that place becomes impure, people abandon it, and person any no longer feels love or attachment [to that place]. It's the same with what happens in the world of matter. Though wonderful to look at, in that there is a body to represent them, all the Buddhas and Bodhisattvas abandon it.

Volume XIV

Page 17

Pearls of Universe Oh good man! If a person cannot see things in this light, we do not call this the practice of the body. " Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Practice of the Precepts

"We say that there is the non-practice of the precepts. Oh good man! This is nothing more than not being able to regard sila [precepts of morality] as a kind of ladder for all good dharmas. Sila is the root of all good dharmas. This is like the land, which is where all the trees grow. This is the best guide to everything that is good. It's like the owner of a ship that guides all the merchants. Sila is the banner of victory. It's like the hanging ensign of Devendra. Sila eternally extirpates all evil deeds and the three unfortunate realms. It thoroughly cures serious illnesses, such as a medicinal tree. Sila is nothing more than the food on the steep path of birth and death. It is the armor and sword that crush the thieves of defilements; and it is the best spell, which annihilates the poison of the vipers of defilements, or it is the bridge through which one can truly cross over the path of evil deeds. Any person who cannot think that way, is someone who does not practice the precepts." Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Practice of the Mind

We say that there is the non-practicing of the mind. This is nothing more than being unable to meditate on the mind. It [the mind] carries itself lightly and noisily, and is hard to catch hold of and to destroy. It runs about unmolested like an evil-minded elephant. Its movements are quick at every moment, as swift as lightning. It's as noisy and restless as Volume XIV Page 18

Pearls of Universe a monkey. It's like a ghost or a flame. It is the root of evil, and it is hard to satisfy the call of the five desires. This is like fire that feeds on fuel, or the great ocean which swallow the waters of all rivers, or like the grasses and plants that grow so luxuriantly in Mandara (Mount). If a person does not meditate on the falsity of birth and death, it will always be tempted, as with a fish that swallows the hook. Always a watchword is given, followed by all the acts. This is like the mother who leads all the small ones. A person becomes greedily attached to the five desires and does not care for Nirvana. This is like the camel that eats honey, forgetting all about the fodder till death slaughter it. Anyone who does not see things thus can be called one non-practicing of the mind. Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Practice of Wisdom

"We speak about the non-practice of Wisdom. Wisdom has great power, like that of a Garuda [a mythical bird]. It truly destroys the evil deeds and the darkness, as does the light of the sun. It thoroughly uproots the tree of the skandhas, like water, on which things can float easily. The wisdom thoroughly burns out the evil views of life, like a great fire, is the fountainhead of all good dharmas, and the seed from which stems the Buddhas and Bodhisattvas. If someone does not see things thus, this is nothing more than the non-practice of Wisdom." Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

Volume XIV

Page 19

Pearls of Universe

Getaway from Hell

Lion's Roar said: "Oh, World Honored One! Who suffers little in the present life what would have to suffer in hell?" Oh, good man! Any person in the world who practices the body, sila, Wisdom, and the mind, as stated above, and who sees that all things are void and all-equal, and who sees no Wisdom, nor who is wise, nor ignorance, nor who is ignorant, nor practice and nor even those who practice, that person is someone who is wise. Such a person really practices the body, sila, mind, and Wisdom. Such a person really makes [what would have been] the karmic retribution in hell become little to be suffered in this life. This person may have committed the gravest of sins, but it thinks about [the matter], sees, makes it light, and says: 'What I did is grave in nature. But, nothing is better than good deeds. For example, 100 pounds of flowers upon flowers cannot ultimately be compared with a 'ryo' [unit of weight or money] of true gold. We might well throw a 'sho' of salt into the Ganges, but no salty taste will come about [from this] and no one who drinks its water will feel it. A rich man may possess 1,000 million jewels and yet he will not be arrested and made to suffer pain because of this. Or a great gandhahastin (musky elephant) can break an iron cage, escape and be free. So it is [also] with the person who has Wisdom. It always thinks to himself: 'I have much of the power of good and little of evil deeds. I confess and repent, and end up with evil. If we practice Wisdom, the power of Wisdom will grow, and the power of ignorance will lessen. Thinking thus, he befriends a Good Teacher of the Way and learns the right view of life. If he sees a person who upholds, recites, copies and expounds the 12 types of sutras, he will feel respect in his mind and, moreover, will make offerings to him of such things as clothing, food, accommodation, bedding, medicines, flowers and incense, and will praise and respect him. Wherever he goes, he praises only what is good and does not speak of what is lacking. He makes offerings to the Three Treasures, Volume XIV Page 20

Pearls of Universe respects and believes that the Vaipulya Sutra of Great Nirvana and the Thatagata are Eternal and Unchanging, and that beings possess the Buddha Nature. Such a person makes what would be heavily suffered in hell, something that is [only] slight pain in this life. Oh, good man! For this reason, it is not the case that all actions are definite and that all beings definitely have to undergo karmic retribution." Read More at Nirvana Sutra, Chapter 38 - On Bodhisattva Lion's Roar 6.

The Bodhi Tree

The Buddha said: "Oh, good man! [Suppose that] there is a flat road. Beings walk [along it], and there is nothing to hinder their progress. In the middle of the road there is a tree, whose shade is fresh. The travellers make a stop in this place with their palanquin and take a rest. But there is always the shade of the tree there, and there is no difference. The shade does not die out, and nobody takes it away. The road is the Holy Way, and the shade the Buddha Nature." Read more at Nirvana Sutra, Chapter 36, on Bodhisattva Lion's Roar 4.

Volume XIV

Page 21

Pearls of Universe

Volume XIV

Page 22

Pearls of Universe

CONTENTS THE KUSHINAGAR CASTLE HISTORY ......................................... 3 THE KAPILAVASTU CASTLE HISTORY ......................................... 4 THE JETAVANA VIHARA HISTORY............................................. 5 THE UNSURPASSED BOY ....................................................... 7 THE ELEVEN VIRTUES OF THE FULL MOON ................................ 7 RIGHT TIME TO PRACTICE MEDITATION ................................... 8 RIGHT TIME TO PRACTICE WISDOM ........................................ 9 RIGHT TIME TO PRACTICE EQUANIMITY.................................... 9 TEN VIRTUES OF THE BODHISATTVA ....................................... 10
FAITH ....................................................................................................................................... 10 PRECEPTS ................................................................................................................................ 11 FRIENDSHIP WITH GOOD FRIENDS OF THE WAY .............................................................. 11 QUIETUDE ................................................................................................................................ 11 EFFORT .................................................................................................................................... 12 REMEMBRANCE ...................................................................................................................... 12 GENTLENESS ........................................................................................................................... 12 PROTECTION OF DHARMA .................................................................................................... 12 DONATION ............................................................................................................................... 13 WISDOM................................................................................................................................... 13

KARMA DEFINITE AND THE INDEFINITE ................................... 14 THE KARMIC RETRIBUTION OF BODHISATTVA ........................... 14
Volume XIV Page 23

Pearls of Universe

TRUE WORD .................................................................... 15 TWO KINDS OF PEOPLE ...................................................... 16 THE BODY AND THE FIRE ..................................................... 17 THE PRACTICE OF THE BODY ................................................ 17 THE PRACTICE OF THE PRECEPTS ........................................... 18 THE PRACTICE OF THE MIND ................................................ 18 THE PRACTICE OF WISDOM ................................................. 19 GETAWAY FROM HELL ........................................................ 20 THE BODHI TREE............................................................... 21

Volume XIV

Page 24