Buddhism in Vogue

Pearls of Universe - Volume II

muccamargo@gmail.com (muccamargo) — Fri, 17 Feb 2012 03:56:23 PST

“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 04:46:42 PST

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 04:51:36 PST

“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 05:18:19 PST

“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 04:20:56 PST

“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, 09 Feb 2012 01:47:36 PST

“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, 08 Feb 2012 05:24:26 PST

“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, 07 Feb 2012 04:46:21 PST

“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, 03 Feb 2012 04:46:44 PST

“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, 02 Feb 2012 03:55:12 PST

"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, 01 Feb 2012 04:46:29 PST

“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 04:20:45 PST

“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 01:55:49 PST

“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 02:17:36 PST

“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 05:24:23 PST

“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 05:49:19 PST

“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 04:51:48 PST

"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 05:21:01 PST

“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 05:08:47 PST

“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 04:00:42 PST

“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.

Illnesses

muccamargo@gmail.com (muccamargo) — Thu, 12 Jan 2012 02:34:33 PST

“What is illness? By illness is meant the non-compliance [disharmony] of the poisonous serpents of the four great elements, which is of two kinds: 1) illness of the body and 2) illness of the mind. In illness of the body, there are five kinds of cause, which are: 1) water, 2) wind, 3) heat, 4) various diseases, and 5) illnesses from external causes. Illnesses from external causes comprise: 1) incessant labour, 2) negligence, misdemeanours and degeneration, 3) sword, staff, tiles, stones and 4) devils and spirits. Illnesses of the mind are also of four kinds, which are: 1) madness (unbridled joy), 2) fear, 3) anxiety, and 4) ignorance. Also, in addition, oh good man! Of the illnesses of body and mind, there are three kinds: What are the three? They are: 1) karmic retribution, 2) inability to segregate oneself from what is evil, and 3) changes resultant from the course of time. All such causal relations, the categorical nature, and changes in feeling call forth illnesses. Causal relations refer to illnesses such as of wind, water, heat, etc.; the categorical nature refers to swellings [as result of] worries, coughs, dizziness and loose stools due to fright (mental surprise); changes in feeling refer to headaches, sore eyes, hands, feet, etc.. These are the illnesses.”

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

Birth and Aging

muccamargo@gmail.com (muccamargo) — Wed, 11 Jan 2012 04:34:24 PST

“Oh good man! Birth is an emergence, of which there are five kinds: 1) first coming, 2) end of coming, 3) growth, 4) emergence from the womb, and 5) actual birth with characteristics.

What is aging? This has two aspects: 1) chronological aging and 2) physical aging. Again, there are two kinds: 1) increasing aging and 2) extinguishing and cessation of aging. Thus things go with aging.”

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

The Eight Modes of Suffering

muccamargo@gmail.com (muccamargo) — Tue, 10 Jan 2012 02:22:14 PST

“Also, next, oh good man! There are eight modes of suffering, which are: 1) the suffering of birth, 2) the suffering of aging, 3) the suffering of illness, 4) the suffering of death, 5) the suffering of parting from what one loves, 6) the suffering of the encounter with what one hates, 7) the suffering of not being able to get what one desires, and 8) the suffering of to urge the burning of skandhas. The cause of these eight modes of suffering is [called] 'samudaya'. Where there are not these eight sufferings, it is extinction. The ten powers, the four fearlessnesses, the three mental states, and Great Compassion are the Way.”

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

Pearls of Universe - Volume XVII

muccamargo@gmail.com (muccamargo) — Fri, 23 Dec 2011 01:58:20 PST

"A wise person thinks deeply about the world. It sees: 'It is not a place to take refuge in, to gain Emancipation, quietness, love, it is not the other shore, and has nothing of the Eternal, Bliss, the Self, and the Pure. If I greedily pursue the world, how can I segregate myself from it? This is like a man who, abhorring the darkness, seeks the light, and yet, turns back again into the darkness. The darkness is the world, the light is the Supramundane. If I adhere to the world, I shall plunge into the darkness and take away from light. Darkness is ignorance, and light is the Brightness of Wisdom. The cause of the brightness of Wisdom is the image where one does not feel any expectation of delight in worldly things. All greed is nothing more than the bond of defilement. Now I shall avidly seek the light of Wisdom, and not the world'. The wise person meditates thus. This is the image where one does not seek (anything) for one's own self."

Read More on Pearls of Universe - Volume XVII.

CONTENTS

THE TREASURE HOUSE .............................................. 3
FROM ROOT UP TO THE ULTIMATE ........................ 7
THE TOUCH OF BRIGHTNESS ................................... 9
FROM FEELING UP TO ATTAINMENT ..................... 9
THE COARSE MEDITATION ......................................11
THE MINUTE MEDITATION ...................................... 13
THE BRIGHTNESS OF WISDOM ............................... 14
MOMENTARY EXTINCTION ..................................... 15
THREE KINDS OF ILLNESSES OF THE BEINGS ..... 16
CONVERSION OF VASISTHA ................................... 17
THE VIRTUES OF VASISTHA ..................................... 18
SELF PHANTOM .......................................................... 19
PRIDE ............................................................................. 21
THE TWO SIDES AND THE IN-BETWEEN ................ 22
WHY SUBDUE THE MIND ........................................... 23

The Great King Senyo

muccamargo@gmail.com (muccamargo) — Thu, 22 Dec 2011 03:31:45 PST

The Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! When the Bodhisattva yet does not dwell in the immovable soil (forbearance soil), but upholds the purity, could he, if the occasion arises, break the precepts or not?"

(The Buddha said:) "Oh good man! When the Bodhisattva has not yet attained the state of the immovable soil, it may well break the precepts when the occasion arises."

Kasyapa said: "So it is, indeed! Oh World Honored One! Who can be such a person?"

The Buddha said to Kasyapa: "The Bodhisattva may have the occasion to transgress against the precepts if he knows that he can indeed make others possess the Mahayana sutras, make them like them, understand, copy and expound them widely to others, and make them attain unsurpassed Enlightenment and not retrogress from it. On such an occasion, he may well transgress the precepts. At that time, the Bodhisattva will think: 'Even though I may fall into Avichi Hell for a kalpa or less, and may have to expiate my sins there, surely I shall make this person attain unsurpassed Enlightenment and not retrogress from it’. Oh Kashyapa! In such circumstances, the Bodhisattva-Mahasattva may transgress against the precepts of purity."

Then the Bodhisattva Manjushri said to Buddha: "Any Bodhisattva who takes in such persons, protects them, makes them aspire to Enlightenment, makes them not retrogress from it and who, for this purpose, transgresses against the precepts, cannot fall into Avichi Hell."

At that, the Buddha praised Manjushri, saying: "Well said, well said! I remember that in days gone by, I was born in Jambudvipa as a great king named Senyo. He loved the Mahayana sutras and respected them. He was pure and good, and there was not coarseness in him; neither jealousy, nor stinginess one could find anywhere inside him. What came from him were kind words, words of kindness. He always protected the poor and the lonely, and with him there was no end to the giving and to making efforts. At that time, there was no Buddha, nor even Sravakas and Pratyekabuddhas. I, at that time, loved the Mahayana Vaipulya Sutras. For 12 years, I served the Brahmins, caring to cater fully their needs. After that, when giving and peace had been gained, I said: 'Oh you teachers! Now, you should aspire to unsurpassed Enlightenment’. The Brahmins said: 'Oh great King! There are no such things as the nature of Enlightenment; the same is the case with the Mahayana sutras. Oh great King! How is it that you wish to make us equal to the Void’? Oh good man! I, at that time, greatly respected the Mahayana. I heard the Brahmins slandering the Vaipulya. Having heard this, I did away with my life. Oh good man! I never fell into hell because of this [i.e., despite this]. Oh good man! When we accept and protect the Mahayana sutras, we have innumerable virtues.

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