pearls of universe - volume xiii

8/3/2019 Pearls of Universe - Volume XIII

1/26

Pearls of Universe

Volume XIII Page 1

Pearls of UniverseSelected Quotes of the Mahayana

Mahaparinirvana Sutra Volume XIII

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

19/08/2011


2/26

Pearls of Universe

Volume XIII Page 2

Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo


3/26

Pearls of Universe

Volume XIII Page 3

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. Aperson 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, thatsomeone 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 isthe 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
http://muccamargo.blogspot.com/2010/09/bodhisattva-precepts.htmlhttp://muccamargo.blogspot.com/2010/09/bodhisattva-precepts.html


4/26

Pearls of Universe

Volume XIII Page 4

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 weneed 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
http://muccamargo.blogspot.com/2010/09/why-uphold-precepts.htmlhttp://muccamargo.blogspot.com/2010/09/why-uphold-precepts.html


5/26

Pearls of Universe

Volume XIII Page 5

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 lawnature. "

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-World-

Honored 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 tenthabode 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.
http://muccamargo.blogspot.com/2010/09/about-see-tathagata-and-buddha-nature.htmlhttp://muccamargo.blogspot.com/2010/09/about-see-tathagata-and-buddha-nature.html


6/26

Pearls of Universe

Volume XIII Page 6

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 tenthabode 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."

http://muccamargo.blogspot.com/2010/09/see-what-we-have-in-common.htmlhttp://muccamargo.blogspot.com/2010/09/see-what-we-have-in-common.html


7/26

Pearls of Universe

Volume XIII Page 7

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 suchmetals] 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.


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
http://muccamargo.blogspot.com/2010/09/cause-and-condition-of-unsurpassed.htmlhttp://muccamargo.blogspot.com/2010/09/sangha-is-harmony.htmlhttp://muccamargo.blogspot.com/2010/09/sangha-is-harmony.htmlhttp://muccamargo.blogspot.com/2010/09/cause-and-condition-of-unsurpassed.html


8/26

Pearls of Universe

Volume XIII Page 8

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 BuddhaNature 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.


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
http://muccamargo.blogspot.com/2010/09/thirteen-factors-leading-to.htmlhttp://muccamargo.blogspot.com/2010/09/thirteen-factors-leading-to.htmlhttp://muccamargo.blogspot.com/2010/09/thirteen-factors-leading-to.htmlhttp://muccamargo.blogspot.com/2010/09/thirteen-factors-leading-to.html


9/26


10/26

Pearls of Universe

Volume XIII Page 10

retrogresses. "


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 Ishall 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?"


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
http://muccamargo.blogspot.com/2010/10/mind-that-is-not-retrogressive.htmlhttp://muccamargo.blogspot.com/2010/10/parable-of-clear-spring.htmlhttp://muccamargo.blogspot.com/2010/10/parable-of-clear-spring.htmlhttp://muccamargo.blogspot.com/2010/10/mind-that-is-not-retrogressive.html


11/26

Pearls of Universe

Volume XIII Page 11

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 goesequipped 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, andwho 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


12/26

Pearls of Universe

Volume XIII Page 12

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 whoturns back to the retrogressing Bodhisattva, and the one who goes on

alone to the non-retrogressing Bodhisattva.


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 SevenTreasures. Thus things happen with the retrogressing Bodhisattva.


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 non-

retrogressive. 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'.
http://muccamargo.blogspot.com/2010/10/back-to-mountain-of-seven-treasures.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-1.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-1.htmlhttp://muccamargo.blogspot.com/2010/10/back-to-mountain-of-seven-treasures.html


13/26

Pearls of Universe

Volume XIII Page 13

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 MountSumeru 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+.


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 non-

stealing, 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.


Avaivartika - 3


the Tathagata.
http://muccamargo.blogspot.com/2010/10/avaivartika-2.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-3.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-3.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-2.html


14/26

Pearls of Universe

Volume XIII Page 14

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 beingsthemselves. 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.


Avaivartika - 4


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 theankles of a deer-king.

http://muccamargo.blogspot.com/2010/10/avaivartika-4.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-4.html


15/26

Pearls of Universe

Volume XIII Page 15

Avaivartika - 5


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 alump, 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.


Avaivartika - 6


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


16/26

Pearls of Universe

Volume XIII Page 16

body shines brightly a golden color and smooth."


Avaivartika - 7


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 givesthis [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 well-

balanced and delicate.


Avaivartika - 8


the Tathagata.

"The Bodhisattva-Mahasattva (25) segregates himself from double-

tongue, from ill-speaking and an angry mind. Because of this, his 40

teeth are white and pure, well-balanced and delicate.


17/26

Pearls of Universe

Volume XIII Page 17

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."


Avaivartika - 9


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 mid-upper.

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.] "

http://muccamargo.blogspot.com/2010/10/avaivartika-9.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-9.html


18/26

Pearls of Universe

Volume XIII Page 18

Avaivartika - 10


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 ahappy 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 retrogressfrom the mind that seeks the Bodhi. "


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 in-

between skandhas, and the subsequent five skandhas arise (i.e., form,

feelings, perceptions, mental formations, and consciousness). This is
http://muccamargo.blogspot.com/2010/10/avaivartika-10.htmlhttp://muccamargo.blogspot.com/2010/10/stamp-and-clay.htmlhttp://muccamargo.blogspot.com/2010/10/stamp-and-clay.htmlhttp://muccamargo.blogspot.com/2010/10/avaivartika-10.html


19/26

Pearls of Universe

Volume XIII Page 19

comparable to how the stamp gets compressed in the clay, and letters

emerge."


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 thereis 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."


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
http://muccamargo.blogspot.com/2010/11/extinction-of-five-skandhas.htmlhttp://muccamargo.blogspot.com/2010/11/pillars-of-samsara.htmlhttp://muccamargo.blogspot.com/2010/11/pillars-of-samsara.htmlhttp://muccamargo.blogspot.com/2010/11/extinction-of-five-skandhas.html


20/26

Pearls of Universe

Volume XIII Page 20

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.


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."

http://muccamargo.blogspot.com/2010/11/practice-of-way.htmlhttp://muccamargo.blogspot.com/2010/11/practice-of-way.html


21/26

Pearls of Universe

Volume XIII Page 21

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 trueupholding 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 isthe upholding of precepts (shila)."


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.
http://muccamargo.blogspot.com/2010/11/how-to-practice-precepts.htmlhttp://muccamargo.blogspot.com/2010/11/how-to-practice-samadhi.htmlhttp://muccamargo.blogspot.com/2010/11/how-to-practice-samadhi.htmlhttp://muccamargo.blogspot.com/2010/11/how-to-practice-precepts.html


22/26

Pearls of Universe

Volume XIII Page 22

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 enablebeings 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."


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 practiceWisdom, 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
http://muccamargo.blogspot.com/2010/11/how-to-practice-wisdom.htmlhttp://muccamargo.blogspot.com/2010/11/how-to-practice-wisdom.html


23/26


24/26

Pearls of Universe

Volume XIII Page 24


25/26


26/26

Pearls of Universe

Volume XIII Page 26

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

pearls of universe - volume xiii

Documents