Pearls of Universe - Volume XVI

8/3/2019 Pearls of Universe - Volume XVI

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Pearls of UniverseSelected Quotes of the Mahayana

Mahaparinirvana Sutra Volume XVI

Original Translation to English by Kosho Yamamoto Edited

and Revised by Dr. Tony PageTranslation to Brazilian Portuguese by

Marcos Ubirajara de Carvalho e Camargo

2011

Marcos Ubirajara de Carvalho e Camargo

Cristal Perfeito

25/11/2011


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Copyright 2009 by Marcos Ubirajara de Carvalho e Camargo


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Seven Kinds of Fruition

Fruition by Means

"We say fruition by means. In autumn, the people of the secular

(world) harvest cereals and say to one another that they are gaining the

fruition of the means which they have put into effect. The fruition of the

means is called fruition of karmic actions. Such fruition has two causes,

namely: 1) near cause [direct], and 2) far out cause [indirect]. The near

cause is the so-called 'seed', the far out cause is water, dung, humanbeing, and efforts. This is the fruition [which arises] from putting the

means into effect.

Read More on the Nirvana Sutra, Chapter 42 - Bodhisattva Kasyapa 3.

Fruition by Repaying Obligations

"We say fruition by repaying obligations. People in the secular (world)

make offerings to their parents. All the parents say: 'We are now

reaping the fruits of what we did when nourish *our children+. When

the child indeed repays them, we call this fruition. The case is thus. Such

fruition has two causes, namely: 1) the near cause, and 2) the far out

cause. The near (cause) are the pure actions which the parents

performed in the past; the far out refers to the filial (love) which the

child developed. This is the fruition of repaying obligations (debts of

gratitude)."

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Fruition by Befriending

We say fruition of befriending. For example, there is a man whobefriends a good person [i.e., with a Good Teacher of Buddhism], and as

a result he gains the fruits from the Srotapanna up to Arhatship. The

person says: 'I now gain the fruition of befriending'. The case is thus.

Such fruition has two causes, namely: 1) the near cause, and 2) the far

out cause. The near (cause) is the faith; the far out (cause) is the good

friend. This is the fruition from friendship.


Fruition of That Which Remains

"We say fruition of that which remains. By non-killing, a person

lengthens in a third the life span of the body. This is what one obtains.

This is the fruition of that which remains. Such fruition has two causes.

One is near, and the other far out. By near is meant the purity of body,mouth, and mind; by far out is meant the extension of the life span and

the enjoying of old age. This is the fruition of that which remains."


Equal Fruition

"By equal fruition' is meant what is common in the world at large.Again, such fruition has two causes: 1) the near, and 2) the far out. By

near cause is meant the ten good deeds which beings practice; by for

out (cause) is meant the so-called three calamities [i.e., water, fire, and

war]. This is called equal fruition.

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Fruition of Reward

"We speak of fruition of reward. A person gains a pure carnal body andperforms what is pure in body, mouth and mind. This person says: 'I am

reaping the fruition of rewards. Such fruition has two causes, which

are: 1) the near, and 2) the for out. By the near cause is meant what is

done with the body, mouth and mind; by the far out cause is meant the

purity of body, mouth and mind in the past. This is what we call fruition

of reward."


Fruition of Segregation

"We say 'fruition of segregation', which is Nirvana. A person segregates

himself of all defilements. All good deeds are the cause of Nirvana. Also,

there are two kinds, namely: 1) the near cause, and 2) the far out cause.

By near cause is meant the gate of three emancipations [i.e., theSamadhis of voidness, formlessness, and desirelessness]; by the far out

cause is meant the good deeds which the person has practiced in

innumerable worlds."


The Void as Not-Is

The Void as Not-Is Nirvana

The Buddha said: Oh good man! You can say that Nirvana does not fall

within the category of the Three Times and thus is Void. But this is not

so. Why not? 'Nirvana is an existence, something visible, that which is
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The Void as Not-Is Gradual

"Also, some people say that the Void is gradual. If it is gradual, it can bea caitasika (mental factor). If countable (measurable), it falls into the

category of the Three Times. If it belongs to Three Times, how can it be

Eternal?"


The Void as Not-Is Three Things

"Oh good man! Also, some people say: 'Now, the Void is nothing more

than these three things: 1) Void, 2) Real, and 3) Real-Void'. If we say

that this is the Void, we should know that the Void is non-eternal. Why?

Because it has no actual place to exist. If it is said that it really is this, we

can know that the Void is non-eternal. Why? Because is not empty. If

we say 'Real-Void', we can know that the Void is also non-eternal. Why?

Because nothing can exist in two places. Hence, the Void is Empty."


The Void as Not-Is No Hindrance

"Oh good man! The people of the world can say: 'Anywhere in the

world where there is no hindrance [obstacle] is the Void'. A place where

there is nothing to hinder is an all over is. How can there be any partialexistence? If it is an all over 'is', we can know that there is no Void in

other places. If it is partial, this is a thing countable. If countable, it is

non-eternal."

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The Void as Not-Is No Hindrance

"Oh good man! The people of the world can say: 'Anywhere in theworld where there is no hindrance [obstacle] is the Void'. A place where

there is nothing to hinder is an all over is. How can there be any partial

existence? If it is an all over 'is', we can know that there is no Void in

other places. If it is partial, this is a thing countable. If countable, it is

non-eternal."


The Void as Not-Is Eternal

"A Person may say: 'The Void is eternal, and its nature is immovable.

This (nature) joins with what moves'. But this is not so. Why not? If the

Void is eternal, matter, too, must be eternal. If matter is non-eternal,

the Void, too, must be non-eternal."


The Void as Not-Is Dual

"A person may say: 'The Void is, also, both the eternal and the non-

eternal'. This is at odds with reason. A person may say that things with

common parts join up. The case is not so. Why not? The Void is all-

pervading. If it joins up with what is created, what is created should alsobecome all-pervading. If it pervades, everything must be pervading. If

everything is all-pervading, everything can be joined into one. We

cannot say that can exist both joining and non-joining. A person may

say: That which has once joined, joins up again, as in the case of two

fingers which meet'. But this is not so. Why not? The joining cannot

precede. The joining comes about later. If what did not exist before

comes about, this is nothing more than the non-eternal. Therefore, we
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cannot say: 'The Void is what already was joined and *now+ joins. What

one obtains in the world is what which did not exist before, but comes

about later. This is as with a thing that has no eternity. If the Voidstands in a thing like the fruit in a vessel, if so, it must also be non-

eternal. A person may say that if the Void stands in a thing, it is like the

fruit in a vessel. But this is not so. Why not? Where the Void in question

could exist, not having the vessel at hands? If there is any place [for it]

to exist, the Void would have to be many. If many, how could we say

eternal, one, and all-pervading? If the Void exists in places outside of

the Void, then a thing could well subsist without the Void. So, know that

there can be no such thing (dual) as (being) the Void."


The Void as Not-Is Direction

"Oh good man! If a person says: The place which one can point out is

Void', know that the Void is something non-eternal. Why? We have fourdirections to point out. If there are the four quadrants, know that the

Void, too, must possess the four directions. All that is eternal has no

direction to point to. To have directions means that the Void, therefore,

is non-eternal. If non-eternal, is not away from the five skandhas. If

someone were to say that certainly there is separation of the five

skandhas, there would be no place to (it) exist. Oh good man! If

anything exists by causal relations, we can know that such a thing is

non-eternal. Oh good man! For example, all beings and trees stand onthe ground. As the ground is non-eternal, what stands on the ground is,

therefore, non-eternal."


The Void as Not-Is Element
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"Oh good man! The earth stands on the water. As water is non-eternal,

the earth, too, is non-eternal. The water hovers on the wind, and as the

wind is non-eternal, the water, too, is non-eternal. The wind rests onthe space, and as the space is non-eternal, the wind, too, is not-eternal.

If it is non-eternal, how can we say: The Void is eternal and fills the

space? As the Void is empty, it has no past, present or future. As the

horns of a hare are not a thing, they have no past, present or future.

The things are thus. Therefore, I say: 'As the Buddha-Nature is eternal, it

does not fall within the category of the Three Times. As the Void is Void,

it does not fall within the category of the Three Times'.

Oh good man! I never quarrel with the world. Why not? If the worldly

knowledge says 'is', I say 'is'; if the worldly knowledge says 'not-is', I also

say 'not-is'."


Like the UtpalaThe Blue Lotus

Bodhisattva Kasyapa said: "Oh World Honored One! How many things

are required of a Bodhisattva-Mahasattva to be perfect, such that he

does not quarrel with the world, and does not get impregnated and

defiled by what one obtains in the world?"

The Buddha said: "The Bodhisattva-Mahasattva is perfect in ten things,does not quarrel with the world and does not get impregnated and

defiled by what one obtains in the world. What are the ten? They are:

1) faith, 2) upholding of the precepts, 3) befriending a good friend, 4)

reflects (meditates) well within one's own self, 5) efforts, 6) right

remembrance, 7) Wisdom, 8 ) right words, 9) zeal for the Wonderful

Dharma, and 10) compassion for all beings. Oh good man! As the

Bodhisattva-Mahasattva is perfect in these ten things, he does not
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quarrel with the world and does not get impregnated and defiled by

what one obtains in the world, as in the case of the Utpala."


Meditate on Defilements

Oh good man! Someone who has Wisdom thinks: 'I must get away

from these defilements and I should not do such evil and low-grade

things. Why not? Because [otherwise] I cannot get rid of the karmic
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retributions of hell, hungry ghosts, animals, human and heavenly. By

practicing the Way, through this power, I shall end up with all these

sufferings. So thinking, what the person commits is mild as regard thegreed, ill-will and ignorance. Being light the greed, ill-will and ignorance,

the person is happy. It still thinks: 'Now, through the power of the

practice of the Way, I get away from the evil things and can now draw

near of Wonderful Dharma. So I conquer the Right Way. Now I will

make efforts and grow up. Now, this person makes away with all the

innumerable evil defilements, and is free of retributions of hell, hungry

ghosts, animals, and those of humans and heavenly. Hence, I say in my

Sutras: 'One should meditate on all the defilements and on the causes

of the defilements. Why? Should any wise person meditate on the

defilements, but not on the causes of defilements, it will not be able to

wipe out the defilements. Why? Because any wise person can see what

will arise from the cause of the defilements. I am now severed of the

cause, and the defilements do not arise.

Oh good man! This is like in the case of a doctor. Once he removes the

cause, the illness will not raise its head any more. It's the same with the

wise person who extirpates the cause of the defilements. Someone who

is wise should first meditate on the cause and, later, on the result. It

sees that good results come from a good cause, and the evil (results

come) from what is evil. By meditating on the result which comes

about, he does away with the cause. Having meditated on the result

that will arise, it must further meditate on the lightness and the

heaviness of the defilements. Having meditated on lightness andheaviness, it first does away with what is heavy. When it ended with

what is heavy, what is light will go away by itself.

Oh good man! If the wise person realizes the defilements, the cause of

the defilements, the result of the defilements, and the lightness and the

heaviness of the defilements, that person will undertake efforts on the

Way, will not cease, and not feel remorse. Such a person will associate


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with a Good Friend and give ear to Dharma with the sincerest mind.

This is all to do away with the defilements.


The Skandhas of the Wise

"Oh good man! When a sick person knows that his illness is mild and

can be easily healed, it will not feel unhappy when a bitter medicine is

prescribed to him, and will take it. It is the same case with the wise

person, too. It makes effort, practices the Holy Way, is happy, does not

cease (efforts) and does not feels regret.

Oh good man! If a person comes to know the defilements, the cause of

defilements, the result of defilements, the lightness and heaviness of

defilements, it will make efforts, eliminate defilements and practice the

Way. With such a person, 'matter' [physical form] does not come about,nor provokes feeling, perception, volition, and consciousness. If a

person does not see defilements, the cause of defilement, the result of

defilement, the lightness and heaviness of defilements, and does not

undertake efforts in the practice of the Way, for such a person matter,

feeling, perception, volition, and consciousness will come about.

Oh good man! 'He' who sees the defilements, the cause of defilements,

the result of defilements, the lightness and heaviness of defilements,and who practices the Way is the Tathagata. For this reason, the body

['rupa'] of the Tathagata is Eternal. So it is with ['his'] feeling,

perception, volition, and consciousness, all of which are Eternal."

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The Defilement of Desire - the Prejudice

The Buddha said: "Oh good man! We speak about the defilement of

desire, which is due to evils internal sensation that rises to the head,

caused by external causal relations. That is why, in times past, at

Rajagriha, I said to Ananda: Accept now the gatha *verse+ which the

woman speaks. This gatha is what the Buddhas of the past have

spoken'. For this reason, I say that the evils internal sensation and the

causal relations that operate from outside are desire. This is the

defilement of desire."

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The Defilements of Ignorance

"Defilements (of ignorance) are all those mental evil sensations in the

worlds of form and formlessness, and the causal relations that operate

from outside, except for all the causal relations that operate from

outside and the mental sensations of the world of desire (as described

above - all three are the worlds of form, formlessness, and desire). We

call these defilements. Let's talk about the defilements of illusion. When

someone does not know himself and what belongs to him, and when it

fails to see the difference between things inside and out, we say thatthere are the defilements of ignorance.

Oh good man! Ignorance is the root of all defilements. Why? All beings,

due to the causal relations of ignorance, call forth all imaginings and

forms in the field of the five skandhas, the 12 spheres, and the 18

realms [of senses]. These are inverted notions as regards image, mind,

and world-view. From these, all the defilements arise. Therefore, I state

in the 12 types of sutras: 'Ignorance is the cause of greed, the cause ofill-will (laziness), and the cause of (own) ignorance'."


The All-Wonderful Medicine of the Himalayas

Bodhisattva Kasyapa said to the Buddha: "All beings reap the karmic

fruit of defilement. Defilement is evil. The defilement that arises from

evil defilement is [also] evil. If so, there are two kinds. One is the 'cause'

and the other the "result". As the cause is evil, the result is evil. As the

fruition is evil, the seed is evil. This is as with the 'nimba' fruit. As the

seed is bitter, the flower, fruit, stem, and leaves are all bitter. This is as

with the seed of a poisonous tree, where as the seed is poisonous, the
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fruit is also poisonous. The cause is the being and the result is the being.

The cause is impure, and the result is also impure. The cause and the

result of defilements are beings, and beings are the cause and result ofdefilements. If this is indeed the inference, why the Tathagata employs

the parable of the grass in the Himalayas which is poisonous, but [also]

an all-wonderful medicine? If we say that defilement is the being and

the being defilement, how can we say that there is a wonderful

medicine in the body of a being?

The Buddha said: "Well spoken, well spoken, Oh good man!

Innumerable beings have the same doubt. You now do well to ask for an

answer. I will make this point clear as well. Listen well, listen up! Think

well about this. I will establish clearly now and explain this to you.

Oh good man! I speak of the Himalayas in my parable, alluding to beings

therein. The poisonous grass refers to defilements, and the all-

wonderful medicine refers to pure deeds. Oh good man! When beings

practice these pure deeds, we say that they possess an all-wonderful

medicine within them."


Meditate on Image

"Also, next, Oh good man! A wise person meditates and reflects on whythe pair, feeling and touch come about, and sees that they come about

through image. How? Beings see materials forms and do not acquire

desire. And also, at the time of feeling, no desire arises. If someone

acquires an inverted image regarding material form and says that the

material form is the Eternal, Bliss, Self, and Pure, and that there can be

no change; that someone, through this inversion, will acquire greed, ill-

will and ignorance. Thus the wise must meditate on image.
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How does one meditate on image? One should think that all beings

have not yet reached the Right Way, and that they all have invertedimages. What is an inverted image? Being in what is not Eternal (the

fleshly body), a person has an image of [i.e. sees it as] Eternal; being in

non-Bliss, a person has an image of Bliss; being in what is not Pure, it

has an image of what is Pure; being in what is empty, it has an image of

the Self; being in what is not male or female, big or small, day or night,

month or year, clothes, home, or bedding, it has images from a man and

woman down to bedding."


Meditate on the Cause of the Image

"How do all the innumerable images come about? One comes to known

that they come about from contact. And this contact is of two kinds,namely: 1) contact by defilement, and 2) contact by Emancipation. If the

image comes from ignorance, we call this contact by defilement'. What

comes about from brightness is called contact from Emancipation'.

The contact from ignorance calls forth an inverted image, and that from

Emancipation calls forth a non-inverted image. When one has

meditated on the cause of the image, then meditates on the karmic

result."

Bodhisattva Kasyapa said to the Buddha: "The inverted image comes

about from the image of defilement. All the holy persons, truth to tell,

possess inverted images and, however, do not possess defilement. How

do I to understand this?"

The Buddha said: "Oh good man! In what way does a holy person

possess an inverted image?"
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Bodhisattva Kasyapa said: "Oh World Honored One! All the holy ones,

on seeing a cow, gain the image of a cow and say this is a cow. Seeing ahorse, they gain the image of a horse and say this is a horse. The same

applies to man, woman, big and small, house, vehicle, come and go.

This is an inversion."

"Oh good man! All beings possess two kinds of images, namely: 1) the

current image (conceptual) in the world, and 2) the image from clinging.

All holy people have only the image current in the world, but not any

image from clinging. All beings gain the image of clinging because of the

meditation by evil sensing. All holy persons do not gain the image of

clinging because of [their] awakening to good. Hence, all common

mortals are classified as of the inverted (image), while the holy people

are not so classified, although they may know.

Having meditated on the cause of the image, a person who is wise, then

meditates on the karmic results. One suffers such karmic results of evil

images in the realms of hell, hungry ghosts, animals, and of humans and

heavenly. As I have done away with the image of the evil awakening, I

have cut off ignorance and contact. So, the image is gone. When one

ends with the image, the person also removes the karmic

consequences. To cut off the cause of the image, the wise person

practices the Noble Eightfold Path. Oh good man! Anyone who

meditates thus is called the one who practices pure deeds.

Oh good man! So I say: 'In the poisonous body of the being there is an

all-wonderful medicine. Though in the Himalayas there is a [type of]

poisonous grass, there is [also] an all-wonderful medicine '."



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Meditate on Desire

"Also, in addition, oh good man! Someone who is wise meditates on

desire. Desire is color, sound, smell, taste, and touch. Oh good man!

Thus the Tathagata speaks of the result (effect) in the stage of cause.

From these five things, the desire rises to the head. And (these things)

are not desire, (are its cause).

Oh good man! A person who is ignorant greedily seeks to partake of

these. In these material forms, the person acquires an inverted image.And this acquisition of an inverted image extends down to 'touch'. And

from the causal relation of inversion, there arises feeling. That's why I

say that from this inverted image the world gains the ten images.

From the causal relation of desire, one harvests evil karmic

consequences in the world. The evil is directed to parents, Shramanas,

and Brahmins. One does what ought not to do, and does so

deliberately, from head to foot. Thus, a person who is wise realizes thefact that this causal relation of evil evokes an covetous mind. Having

thus realized the cause of evil, first the wise person meditates on the

cause of covetousness, and then thinks about the karmic results. When

there is much desire, there will arise many evil results, such as [the

realms of] hell, hungry ghosts, animals, human and heavenly. This is

what we call realizing evil results.

If someone is able to do away with the evil image, no mind ofcovetousness will arise. When there is no a covetous mind, does not

arise any evil feeling. Without evil feeling, there can be no any evil

result. That's why I first do away with the evil image. Once done away

with the image of evil, things as such naturally die away. Therefore, the

wise person practices the Noble Eightfold Path, in order to do away

with the evil image. This is what we call 'pure action'. This is why we say

that in the poisonous body of being, there is an all-wonderful medicine,
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as in the case of the Himalayas, where although there are poisonous

grasses, there is an all-wonderful medicine, too."


Meditate on Karma

"Also, in addition, oh good man! Having meditated thus thoroughly on

desire, the wise person then meditates on Karma. Why? A wise person

thinks: Feeling, image, touch and desire are defilements. Defilements

really bring forth the living karma, but not the harvesting karma. This

defilement goes along with karma and is composed of two kinds: 1)

living karma and 2) harvesting karma. Hence, the wise person must

meditate well on karma. This karma is of three kinds: body, mouth, and

mind. Oh good man! The pair, body and mouth, are called karma, and

also karmic result (harvesting karma). The mind is merely called 'karma'

(living karma), not 'result' (harvesting karma). As it is the cause ofkarma, we say 'karma'. Oh good man! We call the karmas of body and

mouth the external karma (harvesting), and the mental karma the

internal (living). These three karmas go together with defilements. So

we have two karmas, namely: 1) living karma and 2) feeling karma.

Oh good man! 'Direct Karma' is mental karma. We say temporal

karma. This refers to the karmas of body and mind. Since it appears

first, we say 'mental karma. What arise from the mental (karma) arethe bodily and oral karmas. So, what is mental is called 'direct'. Having

meditated on karma, a wise man must meditate on the cause of

karma."

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Meditate on Cause of Karma

"The cause of karma is the touch of ignorance. Due to the touch of

ignorance, beings see 'existence'. The causal relation of existence is

'craving'. Due to the causal relation of craving, a person performs the

three actions of body, mouth and mind."


Meditate on Karmic Result

"Oh good man! Having meditated on the cause of karma, the wise

person meditates on the karmic result. There are four kinds of karmic

result, namely: 1) black-black karmic result, 2) white-white karmic

result, 3) mixed-mixed karmic result, and 4) non-black-non-white-non-

black-non-white karmic result.

The black-black karmic result is such that it is defiled at the time of the

action and the karmic result, too, is defiled. We say white-white karmic

result, which is pure when [the deed is] being enacted, and the karmic

result is also pure. We speak of the mixed-mixed karmic result, which is

of mixed nature during the enactment of [the deed], and the karmic

result, too, is mixed. We say non-black-non-white-non-black-non-white

karmic result. This is undefiled karma."

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The Undefiled Karma

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

said before that the undefiled has no karmic result. Why do you now

talk about the non-black-non-white of the karmic result."

The Buddha said: "Oh good man! There are two meanings to this. One is

the result and reward put together, and the second is the fruition, but

not the reward. The black-black karmic result is the result, and also the

reward. When it arises out of a defiled cause (black), it is a 'result';when it becomes a cause, we say 'reward'. It's the same with the pure

(white) and the mixed. The undefiled result comes from a defiled cause.

Hence, 'result'. When it does not become the cause of any other thing,

we do not say 'reward'."


Meditate on Suffering

"Oh good man! A wise person meditates deeply on the eight sufferings,

and then on the cause of suffering. The cause of suffering is ignorance

of craving, which consists of two things: 1) seeking of what is (pleasure)

bodily, and 2) seeking wealth. The seeking of what is bodily and seeking

wealth are both sources of suffering. Thus, one should know that

ignorance of craving is the cause of suffering.

Oh good man! There are two kinds of this ignorance of craving, namely:

1) inner and 2) outer. That which is inner really moulds the karma,

whereas that which is external increases it. Also, that which is internal

indeed moulds karma, and that which is external moulds the karmic

result. By ending with the internal craving, one can indeed do away with
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the karma. If the external craving is cut off, the karmic fruit goes away.

The inner craving moulds the suffering of the world that is to come,

whereas the external craving calls forth the suffering of the present life.The wise meditates on the cause of suffering, which is craving. Having

meditated on the cause, it does so on the karmic result. The karmic

result of suffering is 'clinging' ['upadana' - clinging to existence]. The

result of craving is clinging. The karmic result of craving is clinging. The

causal relation of this clinging, which is inner and outer craving, calls

forth the suffering of craving.

Oh good man! The wise must meditate and think that the craving is

causally related to clinging, and clinging is causally related to craving. If

a person really extirpates this pair, craving and clinging, there will be no

more karmic action; that person no more will suffer from any kind of

sorrow (worry). So, the wise should practice well the Noble Eightfold

Path and do away with all sufferings.

Oh good man! If any person meditates thus, this is pure action. This is

where we say that beings possess an all-wonderful medicine in their

poisoned fleshly bodies, and that in the Himalayas, amidst the

poisonous grasses, there is an all-wonderful medicinal herb."



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CONTENTS

SEVEN KINDS OF FRUITION .................................................... 3

FRUITION BY MEANS ............................................................................................................... 3

FRUITION BY REPAYING OBLIGATIONS................................................................................. 3

FRUITION BY BEFRIENDING.................................................................................................... 4

FRUITION OF THAT WHICH REMAINS .................................................................................. 4

EQUAL FRUITION...................................................................................................................... 4

FRUITION OF REWARD ............................................................................................................ 5

FRUITION OF SEGREGATION ................................................................................................... 5

THE VOID AS NOT-IS.......................................................... 5

THE VOID AS NOT-ISNIRVANA ........................................................................................ 5

THE VOID AS NOT-ISLIGHT ............................................................................................. 6

THE VOID AS NOT-ISPLACE ............................................................................................. 6

THE VOID AS NOT-ISGRADUAL ....................................................................................... 7

THE VOID ASN

OT-IS

THREE THINGS ............................................................................. 7THE VOID AS NOT-ISNO HINDRANCE ............................................................................ 7

THE VOID AS NOT-ISNO HINDRANCE ............................................................................ 8

THE VOID AS NOT-ISETERNAL........................................................................................ 8

THE VOID AS NOT-ISDUAL .............................................................................................. 8

THE VOID AS NOT-ISDIRECTION..................................................................................... 9

THE VOID AS NOT-ISELEMENT ....................................................................................... 9

LIKE THE UTPALATHE BLUE LOTUS ..................................... 10

MEDITATE ON DEFILEMENTS................................................ 11

THE SKANDHAS OF THE WISE ............................................... 13

THE DEFILEMENT OF DESIRE - THE PREJUDICE .......................... 14

THE DEFILEMENTS OF IGNORANCE......................................... 15


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THE ALL-WONDERFUL MEDICINE OF THE HIMALAYAS................ 15

MEDITATE ON IMAGE......................................................... 16

MEDITATE ON THE CAUSE OF THE IMAGE ................................ 17

MEDITATE ON DESIRE ........................................................ 19

MEDITATE ON KARMA........................................................ 20

MEDITATE ON CAUSE OF KARMA .......................................... 21

MEDITATE ON KARMIC RESULT............................................. 21

THE UNDEFILED KARMA ..................................................... 22

MEDITATE ON SUFFERING ................................................... 22

Pearls of Universe - Volume XVI

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