Buddhism in Vogue

Pearls of Universe - Volume III

muccamargo@gmail.com (muccamargo) — Fri, 16 Mar 2012 10:24:00 -0300

“Also, next, oh good man! For example, all beings take delight in seeing the brightness of the moon. That is why we call the moon 'that which is pleasing to see’. If beings possess greed, malevolence and ignorance, there can be no pleasure in seeing her. The same goes with the Tathagata. The Nature of the Tathagata is pure, good, clean and undefiled. This is what is most pleasing to behold. The beings which are in harmony with the Dharma will not hesitate (and feel pleasure) in seeing; those with evil thoughts will not feel pleasure in seeing. For this reason, we say that the Tathagata is like the brightness of the Moon.”

Read More on Pearls of Universe - Volume III.

CONTENTS
THE MEDICINE OF THE UNIQUE TASTE ..................................... 3
THE UNIQUE TASTE OF THE THREE TREASURES ........................... 4
THE DILEMMA OF DUALITY AND THE MIDDLE PATH ..................... 5
THE BRIGHTNESS AND IGNORANCE .......................................... 8
THE BUDDHA NATURE WITHIN US ......................................... 10
THE CONSCIENCE OF OWNING THE BUDDHA NATURE ................ 12
THE PARABLE OF THE MANDARIN DUCK AND KACALINDIKAKA ...... 13
THE PARABLE OF THE MOON ............................................... 14
THE ETERNAL FULL MOON .................................................. 14
THE TRUE ASPECT OF ORIGINAL KARMA ................................. 15
THE PARABLE OF THE GOOD SON .......................................... 17
THE BRIGHTNESS OF THE MOON ........................................... 18
THE WONDERFUL CAUSE OF ENLIGHTENMENT ......................... 18
THE DAWN OF THE GREAT NIRVANA ...................................... 19
THE GREAT SKILLED DOCTOR ............................................... 20
THE MASTER OF THE SUPREME ART ...................................... 21
THE KING OF THE WIND ..................................................... 22
THE SKIN OF THE SNAKE ..................................................... 23
THE WISE MINISTER .......................................................... 24
THE GREAT NIRVANA IN THE EVIL AGE ................................... 25

Holy Actions

muccamargo@gmail.com (muccamargo) — Thu, 8 Mar 2012 10:20:00 -0300

The Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! Why do we say 'holy action'?"

(The Buddha said): "Oh good man! 'Holy’ refers to the Buddha-Tathagata. Hence, we say 'holy action'."

(Kashyapa said): "Oh World Honored One! If this refers to the works of all the Buddhas, then, it is not in the reach of practice of Sravakas, Pratyekabuddhas and Bodhisattvas."

(The Buddha said): "Oh good man! The Buddha-World-Honored One abides in Mahaparinirvana and thus opens out, discriminates and explains the meaning. For this reason, we say 'holy action'. Sravakas, Pratyekabuddhas and Bodhisattvas, as soon as they hear [the words of the Buddha], will practice accordingly. Hence, (they will practice) 'holy actions’. Oh good man! As soon as this Bodhisattva-Mahasattva has done this work (action), he attains the stage of fearlessness. Oh good man! If a Bodhisattva attains the stage of fearlessness, he then has no fear of greed, anger, ignorance, birth, old age, illness and death. Also, he does not fear the unfortunate realms of hell, hungry ghosts and animals.

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Non-Presumable Turning of the Wheel of Dharma

muccamargo@gmail.com (muccamargo) — Fri, 2 Mar 2012 11:44:00 -0300

“Oh good man! For example, there is a situation where we get visual consciousness through the harmonious combination of eyes, color, light and thought. Oh good man! The eye does not think: ‘I shall cause consciousness to arise’. From color, down to thought, never says: ‘I shall cause visual consciousness to arise’. Neither consciousness says: ‘I shall arise by myself.' Oh good man! Such a harmonization of the causal relations of the laws [i.e., of dharmas] is drsti [vision].

Oh good man! It is the same with the Tathagata. Through the harmonious combination of the causal relations of the six paramitas, we obtain drsti. Oh good man! It's the same with the Tathagata. He searches the depths of all things by means of the six paramitas and 37 elements concerning the Enlightenment. Also, we call it the turning of the Wheel of Dharma, as he (the Tathagata), using the throat, tongue, teeth, lips and mouth, and through speech and voice, speaks of Dharma to Kaundinya and others. That is why we do not say that the Tathagata turns the Wheel of Dharma. Oh good man! What is not turned is Dharma, Dharma is the Tathagata. Oh good man! Through the use of flint, by means of friction, by means of use of the hands, and through using autumnal dried grass, we obtain fire. But the flint does not say: ‘I shall cause fire to arise’. Friction, hands and dried grass also do not think: 'I made the fire to arise’. Neither the fire says: 'I shall come by myself’. It is the same with the Tathagata. Through the six paramitas, down to speaking to Kaundinya, there occurs the turning of the Wheel of Dharma. But the Tathagata, too, does not think and say: 'I turn the Wheel of Dharma'. Oh good man! We speak of 'non-emergence' [non-arising, non-acting]. This is the right turn of the Wheel of Dharma. This turning of the Wheel of Dharma is the Tathagata.

Oh good man! Turning the Wheel of Dharma is what takes place in the world of the All-Buddha-World-Honored-One. It is not something that can be known by Sravakas and Pratyekabuddhas. Oh good man! The space is no being-born, is not arisen, not done, not built, nor what is created. It is the same with the Tathagata. He is no being-born, or arisen, or built, nor what has been created. Like unto the nature of the Tathagata, is the Buddha-Nature. It is not a being-born, or arisen, or built, nor what has been created.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Transience of Physical Existence

muccamargo@gmail.com (muccamargo) — Tue, 28 Feb 2012 10:35:00 -0300

“Oh good man! I have expounded the transience of what is non-physical, and the meaning is now established. Also, for your sake, I shall explain the transience of physical existence. This physical [existence] does not have any eternal quality; basically, it has no life. (Once) born, it must die. When the body of a person is still in the womb, at kalala stage (fetal), there is nothing of the life entity [there]. Because it changes when is born. Such things of the objective world as buds, stems and trunks also do not have any entity (a priori), since when born, each one (of these things) changes. On this basis, we know that all physical things are transient. Oh good man! All the sense-faculties of the human change over time; their sense-faculties ['adhyatman-rupa'] are different at kalala stage [fetal stage, seven days after conception], in arbuda phase [second week] ghana [fourth stage], pesi [third week] during pregnancy, at the time of birth, in childhood, in youth, and up to the time of old age. So it is with the 'things of the objective world."

Differences are noted [become manifest] on things as: buds, stems, branches, leaves, flowers and fruits. Also, furthermore, oh good man! The mental perception also differs. Changes occur since the kalala stage (fetal stage) up to the days of old age. The perception of objective things (physical) also differs. The perception differs at the stages of bud, stem, leaf, flower and fruit. The strength differs since the time of kalala up to old age, shape and appearance differ since the time of kalala up to old age; the results (rewards) of karma differ from the time of kalala up to the time of old age, the name differs from the time of kalala up to old age. The so-called sense-faculties of humans break up, return, and associate themselves [in their previous state]. We know that this is impermanent. These things of the objective world as trees break and join together. Thus, we see them as impermanent. A thing emerges gradually. So, we know that it must be non-eternal. As it (the life) gradually emerges from the time of kalala up to the time of old age; so buds, fruits and seeds arise. So we see that a physical thing dies out. Thus, what we see is non-eternal.

Differences are noted from the time of death of the kalala stage up to the time of death of the old age, and since the time of death of the bud up to the time of death of the fruit. Thus, we see that there is impermanence. Common mortals do not know this. As things carry on alike, they conclude and say that what exists is eternal. For this reason, I say non-eternal. If there is the non-eternal, what exists is suffering. If there is suffering, this is nothing more than the impure. Oh good man! When Kashyapa once asked me about this, I had already answered [this question] at that time.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Transience of Mind

muccamargo@gmail.com (muccamargo) — Mon, 27 Feb 2012 11:32:00 -0300

“Oh good man! The mind is non-eternal. Why is that? Because its nature is always stimulated by external things to respond and discriminate things. Oh good man! The nature of what the eye sees is different, and this applies to all the ways down to that of what the mind thinks, which is different. Hence, (it is) non-eternal. Oh good man! The field of cognition of matter ['rupa'] is different, and this applies to where the field of cognition of dharmas is different. Hence, non-eternal. Oh good man! The concomitant elements of visual consciousness are different, and this applies down to (across all the senses) the concomitant elements of mental consciousness, which are different. Hence, non-eternal. Oh good man! If the mind were eternal, visual consciousness alone could call forth all elements. Oh good man! If visual consciousness is different and if this applies down to the mental consciousness which (also) is different, we see that (the mind) is non-eternal. The aspects of the elements look the same (immutable), and these come about and die out moment after moment. Thus, common mortals look and conclude that they are eternal. As all causal relations operate against and break the immutability (of things), we say non-eternal. We gain visual consciousness through the eyes, matter, light and thought. When gustatory consciousness arises, place and cause differ. This is not the causal relation of visual consciousness. The things are thus for all the ways (senses), down to consciousness of thinking, in which things differ. Also, furthermore, oh good man! Because the causal relations of all things dissolve, we say that the mind is non-eternal. The way to practice the non-eternal differs. If the mind were eternal, one would have to practice the non-eternal forever. And one could not meditate on suffering, the Void, and selflessness. And how could one meditate on the Eternal, Bliss, Self, and the Pure? For this reason, the teachings of the Tirthikas are unable to embrace the Eternal, Bliss, Self, and the Pure. Oh good man! You should know that the mind is definitely non-eternal. Also, furthermore, oh good man! As the nature of the mind is different, we say non-eternal. This is as in the case of the so-called nature of the Sravaka’s mind, which is different, as in the case of the Pratyekabuddha, which is different, and the mind of all Buddhas, which is different. There are three kinds of mind [attitude, mindset] amongst the Tirthikas, namely: 1) mind of renunciation, 2) mind of home life, and 3) mind that works against and departs from the home life. There are differences of the concomitant thoughts, such as bliss, sorrow, non-sorrow and non-bliss, greed, anger, and ignorance. Also, there are different mental aspects with the Tirthikas, which are those of the concomitant mind of ignorance, doubt, twisted views, mind of deportment regarding walking and stopping. Oh good man! If the (state of) mind were eternal, one could not discriminate all colors as blue, yellow, red, white, and purple. Oh good man! If the mind were eternal, there could be no forgetting of anything placed in memory. Oh good man! If the mind were eternal, there could be no increase in reading and recitation. Also, furthermore, oh good man! If the mind were eternal, we could not say that one has done, is doing, or will be do. If there is what was done, what is being done, or what will be done, know that this [way of] thinking is definitely non-eternal. Oh good man! If the mind were eternal, there could be no enmity, friendship, or non-enmity and non-friendship [that is, because the state of mind would never change]. If the mind were eternal, there could be no thought, nor what-belongs-to-other, death or birth. If the mind were eternal, no actions could accumulate (karma). Oh good man! For these reasons, know that the nature of mind is different in each case. This difference tells us that what we have here is non-eternal.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Pearls of Universe - Volume II

muccamargo@gmail.com (muccamargo) — Fri, 17 Feb 2012 09:56:00 -0200

“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, you should know, much to be pitied. Why is so? Because such people cannot uphold the deep meaning of a Mahayana Sutra like this."

Read More on Pearls of Universe - Volume II.

The Real Truth

muccamargo@gmail.com (muccamargo) — Wed, 15 Feb 2012 10:46:00 -0200

The Bodhisattva Manjushri said to the Buddha: "Oh World Honored One! What means the real truth? "

The Buddha said: "Oh good man! By 'real truth' is meant the Wonderful Dharma. Oh good man! If something is not true, we do not say 'real truth'. Oh good man! There is nothing inverted in the real truth. When there is nothing inverted, we say ‘real truth’. Oh good man! There is no falsehood in the real truth. If the falsehood resides [there], we do not speak of real truth. Oh good man! The real truth is the Mahayana. If not the Mahayana, we do not say 'real truth'. The ‘real truth’ is what the Buddha says, and not what Mara says. If is of Mara and not of the Buddha, we do not say 'real truth'. Oh good man! The ‘real truth’ is a pure and single path, and not two paths. Oh good man! That which is Eternal, Bliss, Self, and Pure is the ‘real truth’."

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Five Secular Dharma

muccamargo@gmail.com (muccamargo) — Tue, 14 Feb 2012 10:51:00 -0200

“Oh good man! There are five kinds of secular dharma, which are: 1) the world of names, 2) the world of sentences, 3) the world of bonds, 4) the world of law and 5) the world of clinging. Oh good man! What is the world of names? [Things] such as man, woman, pot, clothing, vehicle (car) and house are all of the world of names. Something such as a gatha (verse) of four lines belongs to the world of sentences. What are the things of the world of bonds? Things such as joining, binding, restraining and folding of the hands (in reverence) are (things) of the world of bonds. What is the world of law? Calling the bhiksus by hammering (the bells), warning soldiers by drumming and announcing the time by sounding a horn are (things) of the world of law. What belongs to the world of clinging? Seeing from afar a person wearing a colorful clothes, one imagines that this is a Shramana, and not a Brahmin; seeing a person with fabrics, one thinks that this is a Brahmin, and not a Shramana. This is what belongs to the world of clinging (paradigms). Oh good man! Thus goes with the five kinds of things in the world. Oh good man! If the mind of beings, [when confronted with these] five worldly phenomena, do not get turned upside down, but recognize things just as they are, this is the truth of 'Paramartha-satya' ('Ultimate Reality').”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Comet

muccamargo@gmail.com (muccamargo) — Mon, 13 Feb 2012 11:18:00 -0200

“Oh good man! Why is it like a comet? For example, when a comet appears, famine and illness increases, and people become lean through illness and suffer from worries. The same goes for the comet of desire. It indeed cuts off all the seeds of good and makes common mortals suffer from loneliness, famine, and illness of defilement, causing them to recycle between births and deaths, and suffer from many sorrows. Only the Bodhisattva is not amongst these. This is why we say that things proceed as in the case of a comet.

Oh good man! There are these nine kinds of meditation on the bond of craving, to be made by a Bodhisattva-Mahasattva who abides in the teachings of the Mahayana Mahaparinirvana.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Storm

muccamargo@gmail.com (muccamargo) — Fri, 10 Feb 2012 10:20:00 -0200

“Oh good man! How is it the craving like a storm? For example, it's like when a storm shatters a mountain, erodes peaks and uproots deep-rooted trees. The same happens with the storm of craving. One [might] gain an evil mind against one's parents and uproot the root of Enlightenment (as deep) as of the greatly learned Shariputra, which is unsurpassed and firm. Only the Bodhisattva is not of this group. This is why we say that it (the craving) is like a storm.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like the Spongy Flesh of a Boil

muccamargo@gmail.com (muccamargo) — Thu, 9 Feb 2012 07:47:00 -0200

“Oh good man! How is craving like the spongy flesh of a boil? When a boil exists for a long time, there comes about a spongy flesh. The person patiently tries to cure it and the thought about it never leaves his mind. If one allows it to leave his mind (forgets it), the spongy flesh increases and worms may come about. As a result, the person dies. The same occurs with the boils of common mortals and the ignorant. The craving grows as a spongy flesh. One has to make effort and heal this spongy flesh of craving. If one does not, when one’s life ends, the three unfortunate realms await one. But the Bodhisattva is not amongst these. This is why we say that (craving) is like the spongy flesh of a boil.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Maruka

muccamargo@gmail.com (muccamargo) — Wed, 8 Feb 2012 11:24:00 -0200

“Oh good man! Why is craving like a maruka [wisteria] seed? For example, a bird can peck it and it can fall to the ground, amid the waste, or it can be carried by the wind to beneath a tree, where it grows and winds itself around a ficus (niagrodha), so that the tree cannot grow and finally dies. The same goes with the maruka seed of craving. It winds itself around the good done by common mortals and finally kills him. [The good] having died, it [the common mortal] ends in the three unfortunate realms, except for the Bodhisattva. This is why we say that the things which one gets are as in the case of the maruka.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Lustful Woman

muccamargo@gmail.com (muccamargo) — Tue, 7 Feb 2012 10:46:00 -0200

“Oh good man! How is it that things happen as with a lustful woman? For example, an ignorant person befriends a lustful woman, who cleverly feigns, flatters, and shows familiarity, and takes all the money and wealth of that person. When everything is over, the woman leaves him. So do things go with the lustful woman of craving. The dull and those who have no wisdom lean for her. This woman of craving deprives them of all that is good. When the good comes to the end, the craving leads them into the three evil realms, except the Bodhisattva. This is why we say that things happen as with a lustful woman.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Hateful Gluttony

muccamargo@gmail.com (muccamargo) — Fri, 3 Feb 2012 10:46:00 -0200

“Oh good man! Why do we say that, inevitably, we partake of what is not helpful? For example, there is a man here who partakes of what is useless. Having partaken, he feels a pain in his stomach, suffers from diarrhea, and dies. The same happens with the food of craving. All the beings of the five realms cling to gluttony. As a result, they get reborn in the three evil realms, except the Bodhisattva. This is why we speak of ‘eating what is not helpful’.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Beautiful Flower

muccamargo@gmail.com (muccamargo) — Thu, 2 Feb 2012 09:55:00 -0200

"Oh good man! Why do we say that a viper lives in a beautiful flower? For example, a man, by nature, loves beautiful flowers. He does not notice a worrying viper anywhere. He steps forth, catches hold the flower, gets bitten by the viper and dies. The same is the case with all common mortals. They devour the flowers of the five desires. Not seeing the viper within craving, they are captured. Bitten by the viper of craving, they die and get reborn in the unfortunate realms. It is otherwise with the Bodhisattva. This is why we say that it is as in the case of 'a beautiful flower in which hides a viper’."

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like a Rakshasa Woman

muccamargo@gmail.com (muccamargo) — Wed, 1 Feb 2012 10:46:00 -0200

“Why do we say that craving is like a rakshasa woman? Oh good man! As an example, there is a man who gains a rakshasa woman as his wife. The rakshasa woman gives birth to a child. But after it is born, she devours it. Having devoured it, she also devours her own husband. Oh good man! The rakshasa woman of craving is also like this. All beings gain good children. But, as they are born, are devoured. When the good child is devoured, the craving devours beings (themselves) and gives them life in the realms of hell, animals, and hungry ghosts. Only the Bodhisattva is an exception. This is why we say 'as in the case of a rakshasa woman'.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

Craving is Like an Unpaid Debt

muccamargo@gmail.com (muccamargo) — Tue, 31 Jan 2012 10:20:00 -0200

“Why do we say that craving is like an unpaid debt? Oh good man! For example, as in the case of a poor woman who has borrowed money from others and has to pay off the debt owed. She wishes to pay but cannot. She is sent to prison and cannot get free. The same is the case with Sravakas and Pratyekabuddhas. As there is a remaining taint of craving, they cannot attain unsurpassed Enlightenment. Oh good man! This is why we say it is like an unpaid debt.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Seller of Food

muccamargo@gmail.com (muccamargo) — Fri, 27 Jan 2012 07:55:00 -0200

“Also, next, Oh Kasyapa! For example, there is a man who spreads utensils filled with food at a crossroads; the color, fragrance and taste (of food) are perfect. He wants to sell them. A man comes from a far-off place and is hungry and weak. He feels taken by the perfect color, fragrance and taste. He points out the food and asks: 'What food is this?' The seller of food says: 'This is the best of foods, it has color and fragrance. If one eats it, one’s physique and strength will increase. It indeed ends up with hunger, and one [who eats it] will certainly see heaven. But there is a problem. For this, one has to die!’ On hearing this, the man says to himself: 'I do not need any physical strength to see heaven, and also I don't care for death'. Then he says: ‘If I eat this food, I will die. How can you sell this food to everyone here?’ The seller of food says: 'He who is wise does not buy it at all. Only the ignorant do not know this. They give me a lot (of money) and greedily eat this food’. Then, he can sell. The same is the case with the Bodhisattva-Mahasattva. He does not wish to be born in heaven. He does not wish to have a great physique, strength, and see all the devas. Why not? Because he knows that they (the gods) are not free from all worries there (in heaven). Common mortals and the ignorant, wherever there is life to be lived, greedily devour it, since they do not see old aging, sickness and death.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

The Parable of the Inseparable Sisters

muccamargo@gmail.com (muccamargo) — Thu, 26 Jan 2012 08:17:00 -0200

“Oh Kashyapa! Once, there was a woman who came into the house of a person. She was splendidly decorated. It looked beautiful and her body was adorned with necklaces of various stones. The master of the house saw her and asked: 'What is your name? To whom do you belong?' The woman answered: 'I am Gunamahadevi '. The man of the house asked: 'What do you do wherever you go'? The Devi (Devi is synonymous with Shakti, the feminine aspect of God) said: 'Wherever I go, I give people various things such as gold, silver, beryl (aquamarine), crystal, pearls, coral, lapis lazuli, agate, elephants, horses, vehicles, male or female servants, and boys messengers'. On hearing this, the man of the house felt extremely pleased: ‘Now the fortune is on my side. This is why you're in my house’. He burnt incense, spread flowers, made offerings and worshipped her. Also, outside the gate, he found a mean and ugly woman, whose clothes were tattered, torn, and her appearance defiled by fat and dirty. Her skin was chapped and she looked pale and white. On seeing her, he asked: 'What is your name? To whom do you belong?' The woman answered: 'My name is 'Darkness’.’' He further asked: 'Why 'Darkness'?’ The woman answered: 'Wherever I go, the wealth of that house disappears.' On hearing this, the man brandished a sharp sword and said: 'Go away! If you don't, I will kill you’. The woman said: 'You're a fool and lacking in wisdom’. The man asked: 'Why am I foolish and lacking in wisdom?' She answered: 'The woman in your house is my elder sister. I always accompany her. If you throw me out, she will leave you’. The landlord came in and asked Gunadevi: 'Outside the house there is a woman claiming to be his sister. Is that true?’ Gunadevi said: 'In fact she is my sister. I am always accompanied by her, in comings and goings, and never parted. Wherever I go, I always do the good and she always does evil. I give benefits, and she takes them. If you love me, love her too. If you respect me, respect her too’. The man said at once: 'If there must be both, good and evil, I do not want have anything. Go on in your way both!' Then the two women went to where they were before. When they had left the place where they were before, the man of the house became glad and very happy (and no longer wanted them). Then the two women went to a hut of a poor man. On seeing them, the man invited them to come in and said: ‘Henceforth, stay in my house’. Gunadevi said: ‘We were driven away. Why do you invite us to come in?' The poor man said: 'You now take care of me. I respect your sister because of you. So, I allow both of you to come in’. The situation is like this. Oh Kashyapa! The same goes with the Bodhisattva-Mahasattva. He does not desire to be born in heaven. Being born means that there (in heaven), too, there are aging, illness and death. So, he abandons both, and he is not minded to receive them. Common mortals and the ignorant are unaware of the ills of old age, sickness and death. So they greedily seek the birth and death.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

The Burning Urge of the Five Skandhas

muccamargo@gmail.com (muccamargo) — Tue, 24 Jan 2012 11:24:00 -0200

“What is the suffering of the burning urge of the five skandhas? The suffering of the burning urge of the five skandhas refers to the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of parting from what one loves, the suffering of encountering what one hates, and the suffering of not being able to get what one wishes to have. This is why we speak of the suffering of the burning urge of the five skandhas.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Not Being Able to Get What One Desires

muccamargo@gmail.com (muccamargo) — Mon, 23 Jan 2012 11:47:00 -0200

“What is the suffering of not being able to get what one desires? There are two kinds of this suffering of not being able to get what one desires to have, which are: 1) desire for something, but not be able to get it, and 2) the result that does not come about (from our actions), even after much effort. These are the cases of the suffering of not being able to get what one desires to have.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Pearls of Universe - Volume I

muccamargo@gmail.com (muccamargo) — Thu, 19 Jan 2012 10:49:00 -0200

"The Tathagata, among the priests, speaks of the superb Dharma. This can be well compared to Mount Sumeru, that remains unmolested amidst the great ocean. The Wisdom of the Buddha thoroughly dispels the gloom of humans. It's like when the sun rises, all the clouds disperse, and his light shines on everything. The Tathagata thoroughly does away with all illusions. This (the worldly life) is like the coolness that reigns when the clouds appear in the sky. All beings love and wail. All are floundering on the bitter waters of birth and death. For this reason, I pray, Oh World Honored One! Stay alive for longer and increase the faith of all beings, freeing them from the suffering of birth and death!"

Read More on Pearls of Universe - Volume I.

Encountering What One Hates

muccamargo@gmail.com (muccamargo) — Wed, 18 Jan 2012 11:21:00 -0200

“What is the suffering of encountering what one hates? There are a variety of things which one does not love, which come together. In such a mess of things which one does not love, there are three kinds, which are the realms of hell, hungry ghosts and animals. (The diversity into) in such three (realms) are innumerable, even though we may try to enumerate them. This is the suffering of encountering what one hates to encounter.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Parting from What One Loves

muccamargo@gmail.com (muccamargo) — Tue, 17 Jan 2012 11:08:00 -0200

“What is the suffering of parting from what one loves? What one loves breaks up (dissolves, disintegrates) and becomes dispersed. There are two kinds of parting from what one loves, which are: 1) disintegration of the five skandhas (form, sensations / feelings, perceptions, mental formations / volition / compulsion, and consciousness) of a human and 2) disintegration of the heavenly world. If we count the kinds of five skandhas of the things of heaven and earth, they would be innumerable. This is the suffering of parting from what one loves.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Death

muccamargo@gmail.com (muccamargo) — Fri, 13 Jan 2012 10:00:00 -0200

“What is death? By death is meant the relinquishing of the carnal body which to one has been given. There are two kinds of relinquishing of the body which one has received, which are: 1) death through the expiration of life [i.e., the life naturally coming to an end] and 2) death from external causes. In the death through the expiration of life, there are three kinds, which are: 1) end of life which, however, is not the end of fortune, 2) end of fortune which, however, is not the end of life, 3) end of both fortune and life. There are three kinds of death from external causes, which are: 1) unnatural suicide, 2) death caused by others, and 3) the death of both causes. Also, there are three kinds of death, which are: 1) death from indolence, 2) death from violating the precepts, and 3) death from eradication the roots of life. What is death from indolence? If one slanders the Mahayana-Vaipulya-Prajnaparamita, this is death from indolence. What is death from violating the precepts? When one infringes the prohibitions declared by the Buddhas of the past, present and future, this is (death from) violation the precepts. What is death from eradication the roots of life? Forsaking the body of the five skandhas is death from eradication of the roots of life. This is why we say that death is a great suffering.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.