Pearls of Universe - Volume II

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Pearls of Universe Selected Quotes of the Mahayana

Mahaparinirvana Sutra – Volume II

Original Translation to English by Kosho Yamamoto Edited

and Revised by Dr. Tony PageTranslation to Brazilian Portuguese by

Marcos Ubirajara de Carvalho e Camargo

2012

Marcos Ubirajara de Carvalho e Camargo

Cristal Perfeito

16/02/2012



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Copyright © 2009 by Marcos Ubirajara de Carvalho e Camargo



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The Harvest of the Great Nirvana (Mahaparinirvana)

“Oh, good man! For example, there is here a rich man who has only a

single son. He always thinks about and loves this child. He takes the boy

to a teacher to be taught. Apprehensive that things might not progress

quickly, he takes the boy back home. Because he loves him, teaches him

the alphabet day and night, very patiently. But it does not yet teach him

the vyakarana. Why not? Because the child is small and is not able to

learn such lessons. Oh, good man! However, the rich man had finished

teaching the alphabet. Is the child ready to be taught the vyakarana?"

"No, Oh World Honored One!"

"Is the rich man concealing something from the child?"

"No, Oh World Honored One! Why not? Because the child is too young.

Thus, it does not teach him [the more advanced matters]. It is not that

the boy is not taught because the man haggles him [these lessons]. Why

not? Because if there was any jealousy or envy, we could say that he

conceals things. With the Tathagata is not thus. How could we say that

he hides and conceals?"

The Buddha said: "Well said, well said, Oh good man! It's as you say. If

there was any anger, jealousy or envy (grudgingly), we could say that he

is concealing things. The Tathagata has no anger or jealousy. How could

we say that he hides things? Oh, good man! The great rich man is the

Tathagata himself. His only child are [all] beings. The Tathagata sees all

beings as he sees his only son. (The rich man) Teaching his only child

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relates to the Sravaka disciples, the alphabet relates to the nine types of

sutras; the vyakarana relates to the Mahayana Vaipulya [extensive]

sutras. Since all the Sravaka disciples do not possess the power of

Wisdom, the Tathagata teaches them the alphabet, i.e., the nine types

of sutras. But it does not yet speak of the vyakarana, i.e., the Mahayana

Vaipulya. Oh, good man! When the rich man's son grow and become

able to cope with the lessons, if the vyakarana is not taught, then we

can say that there was 'concealment'. If all Sravakas are grown up and

can indeed deal with the lessons of Mahayana Vaipulya, but the

Tathagata begrudges [this] and does not teach them [the vyakarana],

then we could say that the Tathagata begrudges, hides and conceals the

teachings. But this is not so with the Tathagata. The Tathagata does not

hide [anything]. This is as with the rich man who, having taught the

alphabet, next teaches the vyakarana. I also do the same. To all my

disciples I have preached about the alphabet and the nine types of

sutras. Having done this, I now speak about the vyakarana. This isnothing more that the eternal and unchanging nature of the Tathagata.

Also, next, Oh good man! This is as in the summer months, when large

clouds call forth thunderstorms, heavy rains and, as a result, all farmers

can sow their seeds and harvest things. Those who do not sow cannot

expect to harvest. It is not through the workings of the naga kings that

one cannot harvest. And these naga kings also do not store things. The

same goes with me. I let fall the great rain of the Great Nirvana Sutra.Those beings who have sown good seeds harvest the buds (shoots) and

fruits of Wisdom. Those who have not sown, nothing can expect. The

Tathagata is not guilty if they gain nothing. The Tathagata does not hide

anything."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.



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True Emancipation and the Great Nirvana

Then the Bodhisattva Kasyapa said to the Buddha: "Oh World Honored

One! Please condescend to explain to me what concerns the

Mahaparinirvana and meaning of emancipation."

The Buddha praised Kasyapa, saying: "Well said, well said, Oh good

man! True emancipation means segregation of one's own self from all

bonds of illusion. If one truly attains emancipation and segregation of

one's own self from the bonds of illusion, there is no more self, or

nothing to conjoin as in the case of parents, whose union results in the

birth of a child. True emancipation is not like this case (the parents).

That is why emancipation is unborn, uncreated. Oh Kasyapa! It's like

sarpirmanda [the most delicious and effective medicine], which is pure

in its nature. The same is the case with the Tathagata. He is not one

that arises through the union of parents, which results in the birth of a

child. His nature is pure. The presentation of parents [of the Tathagata]

is [an expedient means] to cross beings to the other shore. True

emancipation is the Tathagata. The Tathagata and emancipation are not

two things, are no different. It is as when we sow the seeds in spring

and autumn, for example, when it is warm and wet, and as a result, the

seeds shoot out buds. True emancipation is not so.

Also, emancipation is nothingness. Nothingness is emancipation.

Emancipation is the Tathagata and the Tathagata is nothingness. It is

not something that came about from doing [action]. The 'do' is like

building a castle. True emancipation does not come about in this way

[i.e., it is not a compounded, a thing built]. For this reason,

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emancipation is at once the Tathagata.

Also, emancipation is the non-created. A potter makes a pot, which

breaks to pieces again. Things (created) are not like that in

emancipation. True emancipation is birthlessness and deathlessness.

That is why emancipation is the Tathagata. He is birthlessness, non-

extinction, non-aging, and is undying, unbreakable and indestructible. It

is not anything created. For this reason, we say that the Tathagata

enters Great Nirvana (Mahaparinirna).”


Emancipation and the Immutable Dharma

“Also, emancipation is the immutable Dharma. This is in contrast to

enmity and friendship, which do not exist in true emancipation.Furthermore, immutability may be likened to a Chakravartin [a great

monarch of the world]. There is no one who befriends him. No one

becomes his friend. The fact that the king has no friends may be likened

to true emancipation. True emancipation is the Tathagata. The

Tathagata is Dharma. Also, the 'immutable' may be contrasted with

white clothing, which can easily be dyed. It is not thus with

emancipation. Also, this 'immutable' may be likened to varsiki

[evergreen vine of eastern India, grown for their profusion of fragrant

white flowers]. Thus, making it smelly and blue in color is impossible. It

is the same with the true emancipation. Whatever we do, we cannot

make it smelly, or change its color. For this reason, emancipation is the

Tathagata.”

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Beyond Good and Evil

“Also, emancipation is what is 'empty and quiet’. There can be no

indefiniteness. By indefinite is meant the situation of saying that the

icchantika never changes and that those who committed grave offenses

will never attain Buddhahood. Such things one can never apply. Why

not? When that person [icchantika] gains pristine and genuine faith in

the Wonderful Dharma of the Buddha, at that time the person

annihilates the icchantika [within himself]. On becoming an upasaka (a

lay follower), the icchantika [in that person] dies forever; the person

who has committed grave offenses also attains Buddhahood when his

sins have been expiated. Therefore, we can never say that there is no

change for everyone and that Buddhahood cannot be attained. With

true emancipation, however, there can be no such cases of annihilation.

Also, ‘emptiness and quietude' are things of the Dharma world. The

nature of the Dharma world is true emancipation. True emancipation is

the Tathagata. Also, once the icchantika has died, we can no longer

speak of the icchantika. What is an icchantika? An icchantika cuts off

[within himself] all the roots of good deeds and his mind does not call

forth any association with good. Not even a bit of good thought arises inhis mind. Nothing like this occurs in true emancipation. As there is

nothing of this nature, we say true emancipation. True emancipation is

the Tathagata.”


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The True Self and the Emancipation

“Moreover, emancipation is termed that which severs with all

conditioned phenomena [samskrtadharmas], gives rise to all untainted

[anasrava], to wholesome qualities / phenomena and eliminates the

various paths/approaches that refers to Self, non-Self and not non-Self.

Is merely sever himself from the bonds (of affection by Self) and do not

sever himself from the view point of the Self / the (in)sight of the Self /

the vision of the Self [atma-drsti]. The view of the Self is termed

'Buddha-dhatu' [Buddha-Nature or True Self ]. The Buddha-dhatu is true

emancipation, and true emancipation is the Tathagata.”


Why Make Offerings to the Sangha?

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! If is

the case that Nirvana, the Buddha-Nature, the Illimitable, and the

Tathagata are one and the same, why do we say 'Three Refuges'?"

The Buddha said to Kasyapa: "All beings fear the birth and death. So,they seek the Three Refuges. By Three Refuges, we mean Buddha-

Nature, the Illimitable, and Nirvana. Oh, good man! There are cases in

which the name, Dharma, is one, but the meaning differs. There are

cases in which the names of the Dharma and the meanings are both

different. We say that the name is one, but the meanings differ. This

refers to the situation where we say that the Buddha is eternal, Dharma

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is eternal, and the Bhiksu is eternal. Also, Nirvana and space are eternal.

This is the case where the name [word (eternal)] is one, but the

signification is different. We say that both the word and signification

differ. The Buddha is called 'Enlightenment', the Dharma is called 'No-

Awakened', the Sangha is 'Harmony', and Nirvana 'Emancipation'. Space

is called 'unsafe' and also 'not-covered'. There are cases in which the

word and the signification both differ. Oh, good man! The case of the

Three Refuges is also like this. The word and the signification both

differ. How can we say one? That is why I said to Mahaprajapati [the

Buddha's aunt, who raised him+: ‘Oh, Gautami! Do not make offerings

to me; make them to the Sangha! If the offerings are made to the

Sangha, this amounts to make offerings to the Three Refuges’.

Mahaprajapati answered, saying: ‘Among the priests, there are no

Buddha and no Dharma. How can we say that the offerings made to the

Sangha constitute offerings made to the Three Refuges'? I said: 'If you

do as I say, this will mean that you have made offerings to the Buddha.For purposes of emancipation, offering is made to Dharma. When all

the priests receive it, this is an offering made to the Sangha’. Oh, good

man! At times the Tathagata speaks about one thing and makes it refer

to three; he talks about three and makes it refer to one. All such things

are what have to do with the world of all Buddhas. They are not what

Sravakas and Pratyekabuddhas can understand."

Read more in Nirvana Sutra – Chapter 7 – On The Four Aspects.



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The Four Dependables

The Buddha, further, said to Kasyapa: "Oh good man! In this All-

Wonderful ‘Mahaparinirvana Sutra’, there appear four kinds of people.

They protect it well, establish (make known, recognized and accepted)

and think well about the Wonderful Dharma. They benefit others very

much and feel pity of the world. They become the refuges of the world

and give peace and bliss to human and celestial beings. Who are the

four? A person who appears in the world involved in illusions. This is the

first category. Those persons at the grades (stages) of Srotapanna and

Sakridagamin are the second (category). Those at the grade of

Anagamin are the third. Those at the grade of Arhat are the fourth.

These four kinds of people appear, benefit and feel pity of the world.

They become the refuges of the world and give peace and bliss to

human and celestial beings.”

Read More on the Nirvana Sutra, Chapter 8 - On the Four Dependables.

The Common Mortal

“What do we mean by 'those garbed in illusions'? Such people upholdthe prohibitions, observe [moral] deportment, and uphold the

Wonderful Dharma. They agree with what the Buddha says, understand

what is said and expound it to others, and say: ‘Coveting little is the

Way; desiring much is not the Way’, and expound the ‘eight awakened

minds of a great man' (this is called the Noble Eightfold Path). To one

who transgresses, the Way is shown, so that he confesses and repents.

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http://muccamargo.blogspot.com/2011/09/common-mortal.html

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These people make away with sins and know the expedients and secrets

of the teachings of the Bodhisattvas. Such a person [of the first

category] is a common mortal, not the eighth-person [someone who

has reached at the stage of attainment called ‘eighth-person stage’+.

The eighth-person is not a common mortal. It is called 'Bodhisattva', but

not Buddha.”


The Srotapanna and the Sakridagamin

“The people of the second category are those of the stages of

Srotapanna and Sakridagamin. Having found the Wonderful Dharma,

they uphold it. They follow and listen to the words of the Buddha and

act as they have heard. Having heard, they write what they have heard,uphold what they have heard, recite it and expound the teachings to

others. There can be no [with these people] such things as not writing,

not receiving, not upholding and expounding the teachings to others.

With them there could never be anything like saying that the Buddha

allows them to have servants and what is impure. This refers to the

people of the second category. They have not yet attained the second

and third places of abode. They are called ‘Bodhisattvas’. They have

already received the prophecy of the Buddha that they [one day] will

attain Buddhahood.”


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The Anagamin

"The people of the third category are those of the stage of Anagamim.

With them there can never be such things as slandering the Wonderful

Dharma, keeping servants, male or female, having impure things, or

keeping the books (scriptures) of the Tirthikas, being hindered by

foreign illusions, or being tied by various old illusions, keeping for

himself the true sharira [relic] of the Tathagata, getting attacked by

(secular) illnesses or the four great poisonous serpents [greed, anger,

ignorance and arrogance], and persisting upon self. They talk about

selflessness, but never talk about, or cling to, worldly things. They talk

speak, and uphold the Mahayana, but their bodies are never infected

by the 80,000 germs. They remove forever the sensual appetite, and

even in their dreams, they never ejaculate impure things. At the last

moment of their lives, they never feel fear. What does 'Anagamim'? It

means that this person never comes back (to rebirth) or backward. As

already stated, no failures or illnesses ever catch hold to him. It goes,

returns and circulates around. It is called Bodhisattva. Receiving his

prophecy [to Buddhahood], not long after that, it attains unsurpassed

Enlightenment. This is the person of the third category."

Read more in Nirvana Sutra – Chapter 8 – On The Four Dependables.

The Arhat

"The fourth (category) is the Arhat. An Arhat is one who cut the bonds

of illusion, which made away with the burden on their shoulders and

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who has attained what it wanted to have. Once all things were

accomplished, it lives on the tenth level. Attaining an undisturbed state

of Wisdom, it does what others wish to have and manifests itself

(through) various images. If it desires to accomplish the Buddha-Way, as

should be accomplished, it can do it. Thus, one who can accomplish

innumerable virtues is an Arhat.

These are the four kinds of people who appear, benefit, and feel pity of

the world. Thus, they become the refuges of the world and bring peace

and bliss to human and celestial beings. They are the most honored and

most superb of all the humans and gods. It's like in the case of the

Tathagata, who is the most superb among humans and gods, and is the

Refuge of the world."


The Rare Dishes of the King from Other Lands

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One!

Sooner or later, people will slander this sutra. Oh, World Honored One!

What good and pure people will come and save those who commit such

slanders?"

The Buddha said to Kasyapa: "Oh good man! For 40 years after my

entering Nirvana, this sutra will flourish in Jambudvipa. Then, it will

disappear. Oh, good man! For example, in a land where one can get

sugar cane, rice, rock candy, butter, cream and sarpirmanda, people will

say: 'This is the best of all flavors’. Or there may be people who are

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living amid a field of millet and barnyard grass, and which may say that

what they eat is the best of all foods. These are people of bad luck, due

to their karmic retribution. The ears of the fortunate ones will never

hear of millet or barnyard grass. What they will hear will be rice bran,

sugar cane, rock candy and sarpirmanda. The same is the case with this

wonderful Great Nirvana Sutra. Those born dull minded and

unfortunate will not wish hear it, just like those dull and little-fortunate

people who hate rice bran and rock candy. It is thus with the people of

the two vehicles (Sravakas and Pratyekabuddhas) which will hate this

unsurpassed Nirvana Sutra.

But there are people who feel gratified on hearing this sutra and who,

having heard it, feel pleased and do not slander. They are like those

people of good luck who eat rice bran. Oh, good man! For example,

there is a king who lives in the depths of the mountains, a place located

on a cliff, difficult to access. He has sugar cane, rice bran and rockcandy, but since these things are difficult to obtain, he bargain and

stores them, and does not eat them. Fearing that they may finish, he

only eats millet and barnyard grass. Then, the king of a different land,

hearing about this and feeling pity, sends rice bran and sugar cane to

him. The king receives and divides them amongst the people of his land,

who eat them. After eating them, they are all gladdened and say:

'Because of that king, now we are blessed with this food’. Oh, goodman! It is the same with the four kinds of people. They become the

generals of this great teaching. One of the four kinds of people sees that

countless Bodhisattvas of others countries study, copy, or have other

copies of Mahayana sutras of this kind to achieve gains, fame,

knowledge, expertise, or to deal with others sutras, but they do not

speak of them (the Mahayana sutras) to others. Hence, he takes this all-



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wonderful sutra and gives it to the Bodhisattvas, so that they might

aspire to unsurpassed Bodhichitta and rest peacefully in the

Enlightenment. A Bodhisattva, obtaining this sutra, speaks about it to

others who, through it, become blessed with the amrta ['amrta' -

Ambrosia - the state of immortality] of the Mahayana teaching. All of

this is what has been brought forth by this single Bodhisattva. He

enables others to hear what they have not heard before. This is like the

people who, through the power of that king, enjoy rare dishes. The case

is similar.

Also, Oh good man! Wherever this All-Wonderful Great Nirvana Sutra

goes, that place - you should know - is indestructible. The people who

live there are also adamantine. Anyone who hears this sutra will attain

unsurpassed Enlightenment, and never draws back from it. Such people

will gain whatever they wish to have. Oh, you Bhiksus! Uphold well

what I say to you today. Any people who do not hear this sutra are, youshould know, much to be pitied. Why is so? Because such people cannot

uphold the deep meaning of a Mahayana Sutra like this."


The Sun of Great Nirvana

“If someone believes in such a Mahayana sutra like this, the rough and

coarse forms that one may have obtained at birth will seem right and

correct, by the virtue of the power of this sutra; the dignity and

countenance will improve day by day, such that both humans and the

gods will be pleased to look at him. They will respect and love him, and

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no time they will lose their regard for him. Kings, ministers and family

people will listen to, respect and believe him. If any of my Sravaka

disciples are desirous to perform the first rare act, they should preach

this Mahayana sutra to all in the world.

Oh, good man! The frost and mist may wish strongly remain as they are,

but this only until the time of sunrise. Once the sun was born,

everything goes away and nothing remains as before. Oh, good man!

The evil deeds committed by these people also accumulate in the same

way (as snow). The power [which one may have] in the present life only

continues up to seeing the sunrise of the Great Nirvana. When the sun

of this Great Nirvana rises, all the evils that have been done will die out.

Also, oh good man! For example, one might abandon one's home, shave

one's head, wear the Kasaya robe, and still do not receive the ten

precepts of a Shramana. Or a rich person might come and invite all the

priests [to his home], and those who have not received the preceptsmay be invited, along with the others. They may not have received the

precepts and yet, however, may be counted as priests.

Oh, good man! It's like with a person who aspires to enlightenment for

the first time, studies this Mahayana Great Nirvana Sutra, upholds,

copies and recites it. It may not yet have attained the level of the ten

stages [of a Bodhisattva], and yet, it will be counted as one of those of the ten stages. If a person, whether or not a disciple, without greed or

fear, or even for profit, hear just one gatha of this sutra and, having

heard it, do not slanders it - know that this person is already close to

unsurpassed Enlightenment. Oh, good man! For this reason, I say that

the four people [dependables] will become the refuges of the world. So

I say, oh good man, that such people will never say that what the



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Buddha said is not what He said. Nothing of this kind occurs. That is why

I say that such four kinds of people become the refuges of the world.

Oh, good man! Make offerings to these four kinds of people."


Evil and Purity

Bodhisattva Kasyapa said to the Buddha: "There are four kinds of

people in the Sangha. It's like with the mango, which is difficult to know

when it is ripe. How can we know the difference between violation and

non-violation of the precepts?"

The Buddha said: "Oh good man! Basing oneself on the All-Wonderful

Great Nirvana Sutra, it is easy to know. How can one know by lookinginto the Great Nirvana Sutra? For example, a farmer plants rice, and

removes the tares in the rice fields. One looks at the field with the

fleshly eyes and says that it is a fine field. But when the harvesting

comes, now we see that the tares and rice are different. Thus, eight

things indeed defile the priest. If thoroughly done away with, we see

that he is pure. When a person observes the precepts and does not

violate them, it is hard to distinguish with the fleshly eye. If evil arises,this is easy to see. It's like in the case of the tares in the rice fields,

which can easily be seen. The same goes with the Bhiksu. If he is able to

make away with the eight impure poisonous snakes, we call him pure

and a holy field of weal. For him, will be made offerings by humans and

gods. It is not easy to see clearly the karmic results of pure deeds with

the fleshly eye.”

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The Dharma and the Person

The Buddha said: "Being based on Dharma means nothing more than

basing oneself on the Mahaparinirvana of the Tathagata. All Buddhist

teachings are nothing more than 'Dharmata' [essence of Dharma,

essence of Reality]. This 'Dharmata' is the Tathagata. Hence, theTathagata is Eternal and Unchanging. Any person who says that the

Tathagata is non-Eternal does not know the 'Dharmata'. Such a person

is not someone to base oneself upon. All the four (kinds) of persons

mentioned above appear in the world, protect, act and become a

refuge [for all beings]. Why? Because they thoroughly understand the

deepest points of what the Tathagata says and know that the Tathagata

is Eternal and Unchanging. It is not good to say that the Tathagata is

non-Eternal and that He changes.

The four (kinds) of people, when they (appear) as such, are the

Tathagata. Why? Because such kinds (of people) well understand and

speak about the undisclosed words of the Tathagata. Someone who

well understands what is deeply hidden and knows that the Tathagata is

Eternal and Unchanging, will never, for profit, says that the Tathagata is

non-Eternal. Such a person is someone to base oneself upon - why not

on those four (kinds) of people?”


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The Meaning and the Words

“We say that we base ourselves on the meaning, not in the words. The

meaning connotes fully Enlightened beings. Full Enlightenment means

non-weak. Non-weak means (full) satisfaction. Satisfaction means that

the Tathagata is Eternal and Unchanging. That the Tathagata is Eternal

and Unchanging means that the Dharma is eternal. That the Dharma is

eternal means that the Sangha is eternal. This is basing oneself on the

meaning. Do not base yourself on the words. What are the words in

which we should not base ourselves on? These are the discursive and

decorative words. They [those who adhere to the letters, rather than

the spirit] seek, also, greedily and insatiably all the innumerable sutras

of the Buddha. Wickedly, skillfully and disingenuously, they cheat and,

displaying a semblance of sympathy and benevolence, they seek profits.

Garbed in white, they climb ranks. They also loudly proclaim: ‘The

Buddha allows to the Bhiksus receive all [kinds of] services (aid in tasks)

and impure things, trading gold, silver, rare gems, to store rice, to trade

cattle, sheep, horses and elephants; and so seek profits. And also there

may arise a famine, and out of pity of children, the Bhiksus may look for

profits, store things and keep them in a house, prepare food with their

own hands and for your own support, instead of receiving [the alms of

others+’. All such words are not to be followed.”


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Wisdom and Consciousness

“We say that we rely on Wisdom and not on consciousness. Wisdom is

an allusion to the Tathagata. If any Sravaka does not well understand

the virtues of the Tathagata, such a consciousness is not to be followed.

If he knows that the Tathagata is the Dharma-Body, such true Wisdom

can indeed be followed. If a person sees the expedient body of the

Tathagata and says that it belongs to the five skandhas, to the eighteen

realms [i.e., the six sense organs, the six sense-fields and the six

consciousnesses], to the twelve balls [the six sense organs and the six

sense-fields], and that it arises from feeding, such things should not be

followed. This means that even consciousness is not to be followed. If a

sutra says such a thing, it cannot be followed.”


Receiving and Embracing Sutras

“We say that we should base ourselves on receiving and embracing the

sutras [those which plumb the depths of the true spirit of the Buddha-

Dharma], and not on the non-receiving and embracing the sutras. Thenon-receiving and embracing the sutras are the vehicle of Sravaka

(Listener). Even listening to the deep and hidden storehouse of Buddha-

Tathagata, doubts arise in their minds regarding all things and the

person does not realize that this storehouse arises from the sea of

Great Wisdom, as in the case of a child who cannot distinguish one

thing from another. This is the not-apprehension of the meaning. The

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attainment of the meaning is nothing more than the True Wisdom of

the Bodhisattva. It flows forth from the unobstruction of the Great

Wisdom of his mind, as with an adult, for whom there is nothing that is

not known. This is the attainment of the meaning.”


The Apprehension of Meaning

“We say 'meaning'. 'Meaning' means 'be satisfied'. This is never, to the

end, cheat seeking to demonstrate pureness of deportment and, with

arrogance, show up as being of a high position, and so greedily to seek

profit. Also, one should not show clinging to what the Tathagata says

for reasons of expediency. This is to achieve the meaning. If a person

abides in this, then we may say that this person abides in 'Paramartha-Satya' [Ultimate Reality]. This is why we say that we base ourselves on

the meaning of the sutras and not on the non-apprehension of the

meaning.

Non-apprehension of the meaning relates to what is established in the

sutras saying that everything can be extinguished, everything is non-

eternal, everything is suffering, everything is empty, and all is devoid of self. This is non-apprehension of meaning. How so? Because such a

person is unable to grasp the intended meaning, but only the

appearance of [literal] meaning. This leads all beings to fall into Avichi

hell. Why? Because of attachment, as a result of that a person does not

grasp the meaning. A person [might] say that everything is headed for

extinction, implying that the entrance of the Tathagata into Nirvana

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constitutes extinction. A person [might] say that everything is non-

eternal, meaning that even Nirvana is non-eternal, and so is with

suffering, void, and non-self too. That's why we say that this is non-

apprehension of the essence of the sutras. One cannot follow such.”


The Deep Meaning of Saving Beings

“If a person says: 'The Tathagata gave explanations for each Sutra and

Vinaya, as numerous as the sands of the Ganges River, but our Vinaya

does not contain any of them. There is nothing about them. If there are

[such explanations], how is it that the Tathagata does not exposed them

in my Vinaya? So, I cannot believe in them’. If a person speaks thus,

know that this person is committing a sin. A person can still say: 'SuchSutras and Vinaya [the Hynayana] I shall well uphold. Why? Because

they are the reason of good doctrine, of being satisfied, of desiring

little, of cutting off illusions, and so one gains Wisdom and Nirvana’.

Any person who says thus, is not my disciple. If a person says: 'The

Tathagata gave us the (Mahayana) Vaipulya Sutras in order to save

beings’, such a person is my true disciple. Any person who does not

accept the Vaipulya Sutras is not my disciple. Such a person is not onewho became a priest because of the Buddhist teachings. Such a person

is malicious, wicked, and is nothing more than a disciple of the Tirthikas.

Such Sutras and Vinayas (the Vaipulya), as mentioned above, are what

the Buddha granted. If not so, they are nothing more than what Mara

says. Any person who follows what Mara says is the kindred of Mara;

anyone who follows what the Buddha says is a Bodhisattva.”

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Read More on the Nirvana Sutra, Chapter 9 - On Wrong and Right.

The Noble Truth of Suffering

The Buddha also said to Kasyapa: "Noble Son! It is not appropriate

designate suffering as Noble Truth. Why? If we were designate suffering

as 'the Noble Truth of Suffering', then cows, sheep, donkeys, horses

and the denizens of hell would also have the Noble Truth [of Suffering].Noble Son! Whoever thinks that the extremely deep [Gambhira]

domain / sphere / realm [visaya] of the Tathagata - the eternal,

unchanging Dharmakaya [Body of Truth] – is a body nourished by food,

such a person does not know the virtues and powers which the

Tathagata possesses. This *i.e., such ignorance of the true Buddha’s

Nature] is 'suffering'. Why is that? Due to ignorance. A person sees

Dharma as non-Dharma, and non-Dharma as Dharma. Know that this

person will fall into the unfortunate realms and will recycle births and

deaths. This will increase the bonds of illusion and the worry will grow.

If it comes to know that the Tathagata is Eternal, one with which there

comes about no change, or if it hears the word 'eternal', it will gain birth

in heaven. And on reaching emancipation, it will indeed see that the

Tathagata is Eternal and Unchanging. When this is seen clearly, it will

say, 'I heard about this in the past. Now that I am emancipated, I know

that. As I was ignorant regarding the Ultimate, I was recycling between

births and deaths to no end. Today, I am enlightened with regard to the

true knowledge '. If knowledge reaches this stage, this person is truly a

practitioner of suffering. From this, there is much to profit from. One

should well practice this, but if one does not know that things are thus,

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no profit will result. This is what is called knowledge of suffering. This is

the Noble Truth of Suffering. If one does not practice thus, this is

suffering and not the Noble Truth of Suffering.”

Read More on the Nirvana Sutra, Chapter 10 - On the Four Noble

Truths.

The Noble Truth of the Cause of Suffering

“We say 'Truth of the Cause of Suffering’. A person does not truly know

the Wonderful Dharma and receives what is impure. This is the case of

the humble. Non-Dharma is called Wonderful Dharma. A person annuls

what is right and does not want to heed it to live. On account of this,

that person will not know the 'Dharmata' [the Essence of Reality]. Not

knowing this, it recycles between birth and death, and suffers greatly. Itdoes not get the birth in heaven or gain the right emancipation. If a

person has a deep Wisdom and does not transgress against Wonderful

Dharma, as a result, it will be born in heaven and attain the right

emancipation. If a person does not know from where the suffering

arises and says that there can be no any Wonderful Dharma or what is

Eternal, and that all return to nothingness, that person, as a result, will

repeat the transmigration through countless kalpas to come, sufferingall kinds of sorrow. If a person says that the Dharma is Eternal and that

there is no change, that is knowledge of the cause, and this is the Noble

Truth of the Cause of Suffering. If one does not practice thus, this is the

cause of suffering and not the Noble Truth of the Cause.”

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Truths.

The Noble Truth of the Extinction of Suffering

“We say 'Truth of the Extinction of Suffering’. If a person practices many

teachings and the way of nothingness, this is not good. Why is that?

Because this annuls all laws and destroys the true storehouse of theTathagata. Any practice of this category is the practicing of nothingness.

Someone who practices (truly) the extinction of suffering acts against

what all Tirthikas do. If the practice of nothingness is the truth of

extinction, there are Tirthikas who also practice the teaching of

nothingness; then we must say that they also possess the truth of

extinction. A person says: 'There is the Tathagatagarbha [Buddha-

Womb – the pristine mind under the cover of illusion]. One cannot see

it. But if one does away with all illusions, one may indeed enter’. It is so.

Through the raising of such a mind [that is, by cultivating such an

attitude of mind], one gains freedom in all things. If a person practices

the Way of the hidden storehouse, selflessness and emptiness, such a

person will recycle between birth and death for countless ages to come,

and will suffer sorrow. A person who does not do such practices may

certainly, although it might have illusions, soon do away with them.

Why is that? Because it well knows the undisclosed storehouse of the

Tathagata. This is the Noble Truth of the Extinction of Suffering. Any

person who practices the extinction in such a way is my disciple. A

person who does not practice the Way thus is someone who practices

emptiness. This is not the Noble Truth of Extinction.”

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Truths.

The Noble Truth of the Way

“We say 'Noble Truth of the Way'. This is nothing more than the

treasures of Buddha, Dharma, Sangha and the right emancipation.

Everyone say with an upside-down mind: 'There is no Buddha, Dharma,Sangha, or right emancipation. Birth and death are like ghosts’. They

hold such views. As a result, they recycle between birth and death

through the three worlds [of desire, matter and spirit], suffering greatly

there for a long time to come. If a person awakens and comes to see

that the Tathagata is Eternal, that no change affects him, and that the

same applies to the Dharma, Sangha and emancipation, by this thought

the person will get unrestricted freedom through countless ages to

come and it will enjoy it as wills. Why? Because once in the past, due to

the four inversions, I took the non-Dharma as Dharma and suffered by

innumerable karmic consequences. When I made away with such views,

I attained the true awakening to the Buddhahood. This is the Noble

Truth of the Way. Any person who says that the Three Treasures are

non-eternal, and holds this view of life, this is a false way of practice

and is not the Noble Truth of the Way. If a person practices the Way so,

having it as Eternal, such a person is my disciple. It abides in the true

view of life and practice the teaching of the Four Noble Truths."

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One!

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Now, for the first time, I come to know and practice the great depths of

the Four Noble Truths."


Truths.

The Chest of True Gold in Our Own Core

Kasyapa said to the Buddha: "Oh World Honored One! Is there the Self

in the 25 existences or not?"

The Buddha said: "Oh good man! 'Self’ means 'Tathagatagarbha'

[Buddha-Womb, Buddha- Embryo, Buddha-Nature]. All beings possess

the Buddha-Nature. This is the Self. Such Self has been, from the very

beginning, undercover by innumerable defilements. That is why humanscannot see it. Oh good man! [Imagine that] here there is a poor woman.

She has true gold concealed in her home. But none of the people in her

household, whether big or small, know of it. But there is a stranger

who, through expediency, says to the poor woman: 'I shall employ you.

You must now go and remove the weeds of the land’! The woman

replies: 'I cannot do that now. If you let my son see where the gold is

hidden, I shall soon work for you '. The man says: 'I know the way. I shallpoint it out to your son’. The woman further says: 'Nobody of my home,

whether big or small, knows [of this]. How can you (know)'? The man

says: 'I shall now make it clear’. The woman further says: 'I wish to see. I

beg to let me'. The man digs out the gold that was hidden in a lair. The

woman sees it, is satisfied and begins to respect that person. Oh good

man! The case is the same with the Buddha-Nature which humans have.

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Nobody can see it. This is analogous to the gold which the poor woman

possessed and yet could not see. Oh Good man! I shall now let people

see the Buddha-Nature that they possess, which is undercover by

defilements. This is analogous to the poor woman who could not see

the gold, although she owned it. The Tathagata now reveals to all

beings the Storehouse of Enlightenment, which is the so-called Buddha-

Nature. If all beings see it, they will become satisfied and seek refuge in

the Tathagata. The good expedient is the Tathagata, the poor woman is

all the innumerable beings, and the Chest of True Gold is the Buddha-

Nature.”

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the

Tathagata.

The Parable of the Wrestler

The Buddha said to Kasyapa: "Oh good man! As an analogy: there is in

the household of a king a great wrestler. He has a bead adamantine on

his brow. This man wrestles with other wrestlers. When [once] the head

of another person touched his brow, the bead went into the flesh of the

wrestler, and did not know where it was. There raised a boil. A good

doctor was called to heal him. At that time, there was a good doctor

with a bright mind. He knew very well how to diagnose and prescribe

medicines. Now, he sees that the boil appeared due to the fact that the

bead has entered the body of the wrestler. He understands that this

bead penetrated the flesh and stays there. Then, the good doctor asks

the wrestler: 'Where is the bead that was over their eyebrows'? The

wrestler is surprised and says: 'Oh great master and doctor! The bead

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on my brow was not lost? Where could be the bead now? It's not a

miracle *that you know about it+’? He (the wrestler) is worried and

weeps. Then, the doctor pacifies the wrestler: 'Do not be overwhelmed.

When you fought, the gem entered your body. It is now under your skin

and can be seen protruding. As you fought, the poison of anger burned

so much that the gem penetrated your body and you did not felt it’. But

the wrestler does not believe in the words of the doctor. 'If it's under

my skin, how is that it does not come out due to the impure blood and

pus? If it's in my nerves, we cannot see it anyway. Why do you try to

cheat me'? Then, the doctor takes a mirror and holds it in front of the

wrestler's face. The gem appears clearly in the mirror. The wrestler sees

it, getting all surprised and delighted. It's like that. Oh good man! The

case is the same with all beings. They do not come near to a Good

Teacher of the Way. So, they cannot see the Buddha-Nature which is

within them, although they possess it. And they are governed by greed,

lust, anger, and ignorance. Thus, they fall into the realms of hell,animals, hungry ghosts, asuras, candalas, and are born in various houses

such as of Kshatriya, Brahmin, Vaishya and Sudra. The karma generated

by the mind leads a person, though born as a human, to live as crippled,

lame, deaf, blind or dumb, and to 25 existences, where greed, lust,

anger and ignorance reign over the mind, and the person becomes

unable to know of the presence of the Buddha-Nature.

The wrestler said that the gem has gone away, although it were in his

body. The same goes with beings. Not having come into contact with a

Good Teacher of the Way, they do not know the hidden treasure of the

Tathagata and do not study selflessness. For example, even when a

person is said to be of unholy self, one cannot know the true quality of

the Self. The same is true with my disciples. As they do not befriend a



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Good Teacher of the Way, they practice the non-Self and do not know

where it (the Self) is. They do not know the true nature of selflessness.

How, then, could they know the true nature of the Self itself? So, oh

good man, the Tathagata says that all beings possess the Buddha-

Nature. This is like the good doctor making the wrestler see where the

adamantine jewel rests. All these beings are governed by innumerable

defilements and thus do not know the whereabouts of their Buddha-

nature. When the illusion is dispelled, there arises knowledge and

brightness. This is like the case of the wrestler seeing the gem in the

mirror. Oh good man! So is the case that what rests undisclosed [latent]

in the Tathagata is immeasurable and it is difficult for beings to think

about.”

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the

Tathagata.



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CONTENTS

THE HARVEST OF THE GREAT NIRVANA (MAHAPARINIRVANA) ....... 3

TRUE EMANCIPATION AND THE GREAT NIRVANA ........................ 5

EMANCIPATION AND THE IMMUTABLE DHARMA ......................... 6

BEYOND GOOD AND EVIL...................................................... 7

THE TRUE SELF AND THE EMANCIPATION .................................. 8

WHY MAKE OFFERINGS TO THE SANGHA? ................................ 8

THE FOUR DEPENDABLES .................................................... 10

THE COMMON MORTAL ..................................................... 10

THE SROTAPANNA AND THE SAKRIDAGAMIN............................ 11

THE ANAGAMIN................................................................ 12

THE ARHAT ..................................................................... 12

THE RARE DISHES OF THE KING FROM OTHER LANDS ................. 13

THE SUN OF GREAT NIRVANA .............................................. 15

EVIL AND PURITY .............................................................. 17

THE DHARMA AND THE PERSON ........................................... 18

THE MEANING AND THE WORDS .......................................... 19



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WISDOM AND CONSCIOUSNESS ............................................ 20

RECEIVING AND EMBRACING SUTRAS ..................................... 20

THE APPREHENSION OF MEANING ........................................ 21

THE DEEP MEANING OF SAVING BEINGS................................. 22

THE NOBLE TRUTH OF SUFFERING ......................................... 23

THE NOBLE TRUTH OF THE CAUSE OF SUFFERING...................... 24

THE NOBLE TRUTH OF THE EXTINCTION OF SUFFERING ............... 25

THE NOBLE TRUTH OF THE WAY ........................................... 26

THE CHEST OF TRUE GOLD IN OUR OWN CORE........................ 27

THE PARABLE OF THE WRESTLER........................................... 28

Documents

Pearls of Universe - Volume II