大般涅槃經

CHAPTER ON HOLY CONDUCT

Chapter Seven — Part Four

“Good man! I see that all conditioned phenomena are impermanent. How is this known? It is known through causes and conditions. If phenomena arise through conditions, one may certainly know that they are impermanent. Among the doctrines of those non-Buddhists, there is not a single phenomenon that does not arise through conditions.

“Good man! Buddha-nature neither arises nor ceases, neither comes nor goes; it belongs neither to the past, nor to the future, nor to the present; it is neither produced by causes nor produced without causes; it neither acts nor has an agent; it is neither characterized nor uncharacterized; it neither has a name nor is nameless, nor is it a designation; it is neither form nor matter, neither long nor short; it is not encompassed or grasped by the skandhas, dhatus, or ayatanas. Therefore, it is called eternal.

“Good man! Buddha-nature is the Tathagata. The Tathagata is the Dharma. The Dharma is eternal. Good man! The eternal is the Tathagata. The Tathagata is the Sangha. The Sangha is eternal. For this reason, phenomena produced by causes are not called eternal. Among the doctrines of those non-Buddhists, there is not a single phenomenon that is not produced by causes.

“Good man! Those non-Buddhists do not perceive Buddha-nature, the Tathagata, or the True Dharma. Therefore, all the words they utter are erroneous and false, devoid of ultimate truth. Ordinary people first see things such as bowls, robes, vehicles, houses, cities and fortresses, rivers and canals, mountains and forests, men and women, elephants and horses, cattle and goats; later, when they again see forms resembling those things, they immediately regard them as eternal. You should know that, in truth, they are not eternal.

“Good man! All conditioned phenomena are impermanent. Space is unconditioned and therefore eternal. Buddha-nature is unconditioned and therefore eternal. Space is Buddha-nature; Buddha-nature is the Tathagata. The Tathagata is the unconditioned; the unconditioned is the eternal; the eternal is the Dharma; the Dharma is the Sangha; the Sangha is the unconditioned. That which is unconditioned is eternal.

“Good man! Conditioned phenomena are generally of two kinds: phenomena possessing form and phenomena without form. Phenomena without form are mind and mental factors. Phenomena possessing form are such things as earth, water, fire, and wind.

“Good man! Mind is said to be impermanent. Why is this? Because its inherent nature is to engage with conditions and to discriminate according to whatever it encounters. Good man! The nature of eye-consciousness changes, and likewise the nature of mind-consciousness changes; therefore, they are impermanent.

“Good man! The object-field of form changes, and likewise the object-field of dharmas changes; therefore, they are impermanent.

“Good man! The conjunction associated with eye-consciousness changes, and likewise the conjunction associated with mind-consciousness changes; therefore, they are impermanent.

“Good man! If mind were eternal, eye-consciousness alone should be sufficient to engage with all phenomena! Good man! Since eye-consciousness changes, and likewise mind-consciousness changes, one knows that they are impermanent. Because phenomena bear similarities to one another and continually arise and cease in every instant, ordinary people see this and immediately regard them as eternal.

“Good man! Because the characteristics of causes and conditions are subject to destruction, they too are called impermanent. For example, only when there are the causes of the eye, form, light, and attention does eye-consciousness arise. When ear-consciousness arises, it depends upon other, distinct causes, not upon the same causes as eye-consciousness. The same is true up to and including mind-consciousness: in every case, the causes are distinct.

“Furthermore, good man! Because the causes and conditions by which conditioned phenomena perish differ, mind is called impermanent. For example, the mind that cultivates the contemplation of impermanence is one thing, while the minds that cultivate the contemplation of phenomena as suffering, empty, and non-self are each different. If mind were eternal, it should continually cultivate only the contemplation of impermanence. It would then be unable to contemplate phenomena as suffering, empty, and non-self, much less contemplate phenomena as eternal, blissful, the Self, and pure. For this reason, the doctrines of non-Buddhists cannot encompass or uphold eternity, bliss, the Self, and purity. Good man! You should know that mental phenomena are certainly impermanent.

“Furthermore, good man! Because the nature of mind differs, it is called impermanent. For example, the nature of the minds of the shravakas is one thing, the nature of the minds of the pratyekabuddhas is another, and the nature of the minds of the Buddhas is yet another.

“All non-Buddhists have three kinds of mind. The first is the mind of one who has gone forth; the second is the mind of a householder; and the third is the mind of a householder who desires to renounce worldly life. The mind associated with pleasure is one thing, the mind associated with pain is another, and the mind associated with neither pain nor pleasure is another.

The mind associated with sensual desire is one thing, the mind associated with anger is another, and the mind associated with delusion is another. Among all non-Buddhists, their associated states of mind also differ. For example, the mind associated with delusion is one thing, the mind associated with doubt is another, and the mind associated with wrong views is another.

When coming and going or observing the rules of proper deportment, those states of mind also differ.

“Good man! If mind were eternal, people would be unable to distinguish colors such as blue, yellow, red, white, and purple. Good man! If mind were eternal, things once remembered should never be forgotten! Good man! If mind were eternal, there should be no progress in recitation and study.

“Furthermore, good man! If mind were eternal, one should not be able to say: ‘has done,’ ‘is doing,’ or ‘will do.’ If there are ‘has done,’ ‘is doing,’ and ‘will do,’ you should know that such a mind is certainly impermanent.

“Good man! If mind were eternal, there would certainly be neither enemies nor friends, nor those who are neither enemies nor friends. If mind were eternal, one certainly should not speak of ‘my possessions,’ ‘another’s possessions,’ death, or life. If mind were eternal, although actions might be performed, there should be no development.

“Good man! For this reason, you should know that the nature of mind is of many different kinds. Because it differs, you should know that it is impermanent.

“Good man! I have now explained the principle of impermanence with regard to phenomena without form. That meaning has been made clear. I shall now explain to you the impermanence of form.

“Form is impermanent: originally it had not arisen, and once arisen, it ceases. Internally, when the human body first enters the womb, the kalala stage originally had not arisen, and once arisen, it changes. Externally, sprouts originally had not arisen, and once arisen, they change. Therefore, you should know that all phenomena possessing form are impermanent.

“Good man! All the forms within the body continually change at every stage. The kalala stage is one thing; the arbuda stage is another; the ghana stage is another; the fist-like stage is another; the stage when the fetus assumes its form is another; the stage of birth is another; infancy is another; childhood is another; and so on until old age—at every moment there is change.

“External forms are likewise: the sprout is one thing, the trunk is another, and likewise the branches, leaves, flowers, and fruits are all different.”

“Furthermore, good man! Even the flavors within are constantly changing. The flavor at the kalala stage is one thing, and through to the stage of old age, it changes at every moment... External flavors are likewise: the sprout, trunk, branches, leaves, flowers, and fruits of a tree... each has a different flavor at every stage.

“At the kalala stage, strength is one thing, and in old age, strength is another. At the kalala stage, physical form is one thing, and in old age, physical form is again different. At the kalala stage, karmic retribution is one thing, and in old age, karmic retribution is again different. At the kalala stage, the designation is one thing, and in old age, the designation is also different.

“Forms within the body disintegrate and then come together again; therefore, one should know that they are impermanent. External forms, such as trees and plants, also disintegrate and then come together again; therefore, one should know that they are impermanent. Because they arise successively in due order, one should know that they are impermanent.

“Arising successively means, for example, proceeding from the kalala stage through to old age. Arising successively also means, for example, proceeding from a tree’s sprout through to its fruit and seed... Therefore, one should know that they are impermanent.

“All forms are subject to cessation; therefore, one should know that they are impermanent. The cessation of the kalala stage is one thing, and the cessation of the stage of old age is another. The cessation of a tree’s sprout is one thing, and the cessation of its fruit is another... Therefore, one should know that they are impermanent. Ordinary beings do not understand this. Seeing that what arises appears similar, they take it to be permanent. For this reason, it is called impermanent.

“What is impermanent is suffering; what is suffering is impure. Good man, because Kasyapa previously asked about this matter, I have already explained it.

“Furthermore, good man! All dharmas are without self. Good man! All dharmas comprise dharmas possessing form and dharmas possessing no form. Dharmas possessing form are not the self. Why is this? Because they can be broken, damaged, torn, and struck, and because they arise and then gradually grow. The self, however, cannot be broken, damaged, torn, or struck, nor does it arise and then gradually grow. For this reason, one should know that dharmas possessing form are not the self. Dharmas possessing no form are also not the self. Why is this? Because they arise through causes and conditions.

“Good man! If certain non-Buddhist practitioners claim that through concentrated reflection they know there is a self, the nature of that concentrated reflection is truly not the self. If they take concentrated reflection to be the nature of the self, then there must be things from the past that are forgotten. Since things are forgotten, one should know with certainty that there is no self.

“Good man! If certain non-Buddhist practitioners claim that through recollection they know there is a self, then because there are times when they do not recollect, one should know with certainty that there is no self. Suppose someone says, ‘There is a man with six fingers on one hand.’ Upon hearing this, one immediately asks, ‘Where have I met that man before?’ If there were a self, one should not need to ask again. Since people do ask one another, one should know with certainty that there is no self.

“Good man! Certain non-Buddhist practitioners claim that because there is negation, they know there is a self. Good man! Precisely because there is negation, one should know with certainty that there is no self. When one says ‘Devadatta,’ one never says ‘not Devadatta.’ The self would be the same: if one asserted with certainty that there is a self, one would never again negate the self. Since the self is negated, one should know with certainty that there is no self. If you know there is a self because of negation, then now that you have no negation, there must certainly be no self!

“Good man! If certain non-Buddhist practitioners claim that they know there is a self by what is associated or not associated with it, then because there is nothing associated with it, there should be no self! There are dharmas with which nothing is associated, namely the Tathagata, empty space, and Buddha-nature. The self is likewise truly associated with nothing. For this reason, one should know with certainty that there is no self.

“Furthermore, good man! If certain non-Buddhist practitioners claim that they know there is a self because of its name, even among dharmas without self there are those given names that mean ‘self,’ just as a poor and lowly man may be named Wealth and Honor. One may say, ‘I die.’ If it is the self that dies, then I myself kill myself. Yet the self truly cannot be killed. The expression ‘I am killed’ is merely a provisional designation, just as a short dwarf may be named Tall Man. For this reason, one should know with certainty that there is no self.

“Furthermore, good man! If certain non-Buddhist practitioners see that a newborn child already knows to seek milk and therefore claim that there is a self, good man, if there were a self, then no child should ever pick up filthy excrement, fire, snakes, poison, and the like. For this reason, one should know with certainty that there is no self.

“Furthermore, good man! There are three things that all sentient beings understand in the same way: sexual desire, food and drink, and fear. Therefore, there is no self.

“Furthermore, good man! If certain non-Buddhist practitioners claim that they know there is a self because of outward characteristics, good man, because there are characteristics, there is no self; and because there are no characteristics, there is also no self. A sleeping person cannot walk, stand, bend down, raise the head, look, or blink, and does not know suffering or pleasure; such a person should therefore have no self.

If one knows there is a self by walking, standing, bending down, raising the head, looking, and blinking, then a wooden automaton should also have a self! Good man! The Tathagata is likewise: he neither walks nor stands, neither bends down nor raises his head, neither looks nor blinks; he experiences neither suffering nor pleasure, has neither greed nor anger nor delusion, and engages in no conditioned action.

Such is the Tathagata, and he truly possesses the self.

“Furthermore, good man! If certain non-Buddhist practitioners see another person eating fruit and their own mouths begin to water, and therefore claim to know that there is a self, good man, the mouth waters upon seeing it because of recollection and perception; that saliva is not the self. Nor is the self saliva, pleasure, sorrow, yawning, laughing, lying down, sitting, hunger, satiety, and so forth. For this reason, one should know with certainty that there is no self.

“Good man! Those non-Buddhist practitioners are as foolish as children. They lack skillful wisdom and do not clearly understand permanence and impermanence, suffering and pleasure, purity and impurity, self and no-self, life span and non-life span, sentient being and non-sentient being, reality and unreality, existence and nonexistence. Within the Buddha-Dharma, they grasp only a very small part and falsely claim that there are permanence, bliss, self, and purity, while in truth they do not understand permanence, bliss, self, and purity.

“It is like a man blind from birth who does not know the color of milk and asks another person, ‘What is the color of milk like?’ The other person replies, ‘It is white like a conch shell.’ The blind man asks again, ‘Is the color of milk like the sound of a conch shell being blown?’ The other replies, ‘No.’ He asks again, ‘What is the color of a conch shell like?’ The other replies, ‘It is like glutinous-rice porridge.’ The blind man asks again, ‘Is milk soft and pliable like glutinous-rice porridge? [The other replies, ‘No.’ He asks again:] What is glutinous-rice porridge like?’ The other replies, ‘It is like falling snow.’ The blind man asks again, ‘Is glutinous-rice porridge cold like snow? [The other replies, ‘No.’ He asks again:] What is snow like?’ The other replies,

‘It is like a white crane.’

“Although that man blind from birth hears these four comparisons, in the end he still does not know the true color of milk. Those non-Buddhist practitioners are likewise: in the end they still do not understand permanence, bliss, self, and purity.

“Good man! For this reason, true reality is found only within the Buddha-Dharma; non-Buddhist teachings do not possess it.”

Manjusri said to the Buddha: “How exceedingly rare, World-Honored One! Now, as the Tathagata is about to relinquish everything and enter nirvana, he employs skillful means to turn the unsurpassed Dharma wheel and expounds the Ultimate Truth in this way!”

The Buddha said to Manjusri: “Why do you now conceive the thought concerning the Tathagata that he is about to enter nirvana?

“Good man! The Tathagata is truly eternally abiding, without change, and does not enter nirvana.

“Good man! Suppose one entertains the thoughts: ‘I am the Buddha; I have attained anuttara-samyak-sambodhi. I am the Dharma, and the Dharma is mine. I am the Way, and the Way is mine. I am the World-Honored One, and the World-Honored One is mine. I am a sravaka, and the sravaka is mine. I am able to teach the Dharma, causing others to hear, believe, and accept it. I turn the Dharma wheel; no one else can do so.’ The Tathagata never entertains such thoughts. Therefore, the Tathagata does not turn the Dharma wheel.

“Good man! Suppose a person entertains such false notions as: ‘I am the eye, and the eye is mine.’ The same applies to the ear, nose, tongue, body, and mind. ‘I am form, and form is mine.’ The same applies through to dharmas. ‘I am earth, and earth is mine.’ The same applies through to water, fire, and wind. [All such notions are false.]

“Good man! Suppose a person says: ‘I am faith, and faith is mine. I am great learning, and great learning is mine.

I am dana-paramita, and dana-paramita is mine. I am sila-paramita, and sila-paramita is mine. I am ksanti-paramita, and ksanti-paramita is mine.

I am virya-paramita, and virya-paramita is mine. I am dhyana-paramita, and dhyana-paramita is mine. I am prajnaparamita, and prajnaparamita is mine.

I am the Four Foundations of Mindfulness, and the Four Foundations of Mindfulness are mine. The same applies to the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path.’ [All such notions are false.] Good man! The Tathagata never entertains such [false] thoughts.

Therefore, the Tathagata truly does not turn the Dharma wheel.

“Good man! If it is said that [the Tathagata] eternally abides and never changes, how can it also be said that the Buddha turns the Dharma wheel? Therefore, today you should not say, ‘The Tathagata employs skillful means to turn the Dharma wheel.’

“Good man! It is just as when the eye serves as a cause and forms, light, and attention serve as conditions. Through the conjunction of causes and conditions, the eye’s visual cognition—that is, eye-consciousness—arises. Good man! The eye does not think, ‘I can give rise to eye-consciousness.’ Nor do form, light, or attention think, ‘I give rise to eye-consciousness.’ Eye-consciousness likewise does not think, ‘I can arise by myself.’ Good man! Because such dharmas arise through the conjunction of causes and conditions, this is called seeing.

“Good man! The Tathagata is likewise so. Because of the six paramitas and the thirty-seven factors conducive to enlightenment, he fully comprehends all dharmas. Furthermore, because of the throat, tongue, teeth, lips, mouth, words, and voice, he first taught the Dharma to Kaundinya, and this was called turning the Dharma wheel. For this reason, it is not said that ‘the Tathagata turns the Dharma wheel.’

“Good man! That which does not turn is called Dharma. That Dharma is the Tathagata.

“Good man! It is just as fire arises due to the fire-drill, friction, the hand, and dried cow dung. The fire-drill does not say, ‘I can produce fire.’ Friction, the hand, and cow dung likewise do not each think, ‘I can produce fire.’ Nor does the fire say, ‘I can arise by myself.’

“The Tathagata is likewise so. Because of the six paramitas and so forth, culminating in teaching the Dharma to Kaundinya, this is called turning the Dharma wheel. The Tathagata does not think, ‘I turn the Dharma wheel.’

“Good man! That which is not produced is called the true turning of the Dharma wheel. Such turning of the Dharma wheel is called the Tathagata.

“Good man! It is just as butter comes into being because of milk, water, churning, a vessel, a cord, and the hand of the person who gathers it. The milk does not think, ‘I can produce butter.’ The other factors, through to the person’s hand, likewise do not think, ‘I can produce butter.’ Nor does the butter say, ‘I can produce myself.’ Only through the conjunction of many conditions does the butter come into being. The Tathagata is likewise so and never thinks, ‘I turn the Dharma wheel.’

“Good man! That which is not produced [in this manner] is called the true turning of the Dharma wheel. Such turning of the Dharma wheel is the Tathagata.

“Good man! It is just as a sprout arises because of a seed, earth, water, warmth, wind, fertilizer, the season, and the person who cultivates it. Good man! The seed does not say, ‘I can produce the sprout.’ The other factors, through to the cultivator, likewise do not say, ‘I can produce the sprout.’ Nor does the sprout say, ‘I can arise by myself.’ The Tathagata is likewise so and never thinks, ‘I turn the Dharma wheel.’

“Good man! That which is not fabricated is called the true turning of the Dharma wheel. Such turning of the Dharma wheel is the Tathagata.

“Good man! It is just as a sound is produced through the conjunction of a drum, empty space, the hide stretched over the drum, a person, and a drumstick. The drum does not think, ‘I can produce a sound.’ The other factors, through to the drumstick, are likewise so. Nor does the sound of the drum say, ‘I can produce myself.’ Good man! The Tathagata is likewise so and never thinks, ‘I turn the Dharma wheel.’

“Good man! Turning the Dharma wheel is called non-fabrication; non-fabrication is itself the turning of the Dharma wheel. The turning of the Dharma wheel is the Tathagata. Good man! Such turning of the Dharma wheel is the domain of all Buddhas, the World-Honored Ones; it is not something that sravakas or pratyekabuddhas can comprehend.

“Good man! Empty space is unborn, does not appear, is uncreated, and is not a conditioned dharma. The Tathagata is likewise so: unborn, not appearing, uncreated, and not a conditioned dharma. As is the nature of the Tathagata, so too is Buddha-nature: unborn, not appearing, uncreated, and not a conditioned dharma.

“Good man! The language of all Buddhas, the World-Honored Ones, is of two kinds: the first is worldly language, and the second is supramundane language. Good man! The Tathagata teaches sravakas and pratyekabuddhas in worldly language and teaches bodhisattvas in supramundane language.

“Good man! Within this great assembly there are also two classes: those who seek the Lesser Vehicle and those who seek the Great Vehicle. Long ago, in the city of Varanasi, I turned the Dharma wheel for the sravakas. Today, here in the city of Kusinagara, I turn the great Dharma wheel for the bodhisattvas for the first time.

“Furthermore, good man! There are two classes of people: those of middling faculties and those of supreme faculties. Previously, in the city of Varanasi, I turned the Dharma wheel for those of middling faculties. Now, here in the city of Kusinagara, I turn the great Dharma wheel for those of supreme faculties—the lordly elephants among humankind—such as the Bodhisattva Kasyapa present here.”

“Good man! For those of the most inferior faculties, the Tathagata never turns the Dharma wheel. Those of the most inferior faculties are the icchantikas.

“Furthermore, good man! Those who seek the Buddha-path are also of two classes: first, those of middling diligence; second, those of superior diligence. Formerly, in the city of Varanasi, I turned the Dharma wheel for those of middling diligence. Now, here in the city of Kushinagara, I turn the wheel of the Great Dharma for those of superior diligence.

“Furthermore, good man! Formerly, when I first turned the Dharma wheel in the city of Varanasi, eighty thousand devas and humans attained the fruit of stream-entry. Now, here in the city of Kushinagara, eight hundred thousand kotis of people have attained the stage of non-retrogression toward anuttara-samyak-sambodhi.

“Furthermore, good man! When I was in the city of Varanasi, the Great Brahma Heavenly King bowed his head to the ground and entreated me to turn the Dharma wheel. Now, here in the city of Kushinagara, Bodhisattva Kashyapa bows his head to the ground and entreats me to turn the Dharma wheel.

“Furthermore, good man! Formerly, in the city of Varanasi, I turned the Dharma wheel and expounded the teachings of impermanence, suffering, emptiness, and non-self. Now, here in the city of Kushinagara, I turn the Dharma wheel and expound the teachings of permanence, bliss, self, and purity.

“Furthermore, good man! Formerly, when I turned the Dharma wheel in the city of Varanasi, the words I spoke could be heard as far as the Brahma heavens. Now, when the Tathagata turns the Dharma wheel in the city of Kushinagara, the words he speaks penetrate the Buddha-worlds in the east as numerous as the sands of twenty Ganges Rivers. In the south, west, and north, the four intermediate directions, the zenith, and the nadir, they likewise resound afar.

“Furthermore, good man! Whatever the Buddha-Bhagavats expound is called turning the Dharma wheel. Good man! It is as when a noble wheel-turning king possesses the precious wheel: he can cause those who have not yet been subdued to submit, and he can cause those already subdued to dwell in peace and security. Good man! The teachings expounded by the Buddha-Bhagavats are likewise: they can subdue the immeasurable afflictions of those who have not yet been disciplined, and cause those already disciplined to bring forth roots of goodness.

“Good man! It is as when a noble wheel-turning king possesses the precious wheel: he can assuredly destroy all enemies. The Tathagata’s teaching of the Dharma is likewise: it can cause all the enemies of affliction to become quiescent.

“Furthermore, good man! It is as when a noble wheel-turning king possesses the precious wheel, which revolves both above and below. The Tathagata’s teaching of the Dharma is likewise: it can cause evil beings in lower realms to be born among humans or devas, and ultimately to enter the Buddha-path.

“Good man! Therefore, today you should not praise me by saying: ‘The Tathagata once again turns the Dharma wheel here.’”

At that time, Manjushri addressed the Buddha: “World-Honored One! It is not that I do not understand this meaning. I asked because I wished to bring benefit to sentient beings.

“World-Honored One! I have long known that turning the Dharma wheel is truly the domain of the Buddha-Tathagatas and is not something that shravakas or pratyekabuddhas can comprehend.”

The World-Honored One then said to Bodhisattva Kashyapa: “Good man! This is called the practice of noble conduct by a bodhisattva who abides in the Great Vehicle Mahaparinirvana Sutra.”

Bodhisattva Kashyapa addressed the Buddha: “World-Honored One! For what reason is it called noble conduct?”

The Buddha said: “Good man! ‘Noble’ is an appellation of the Buddha-Bhagavats. For this reason, it is called noble conduct.”

Bodhisattva Kashyapa asked: “World-Honored One! If it is the conduct of the Buddhas, then shravakas, pratyekabuddhas, and bodhisattvas cannot practice it.”

The Buddha said: “Good man! The Buddha-Bhagavats abide securely in this Great Parinirvana Sutra and offer such explanations and distinctions, expounding its meaning. For this reason, it is called noble conduct. After shravakas, pratyekabuddhas, and bodhisattvas hear this, they can respectfully practice in accordance with it; therefore, it is called noble conduct.

“Good man! When a bodhisattva-mahasattva has attained this noble conduct, he thereby abides in the stage of fearlessness. Good man! If a bodhisattva abides in the stage of fearlessness, he no longer fears desire, anger, delusion, birth, aging, sickness, or death. Nor does he fear evil destinies such as the hells, the realm of animals, or the realm of hungry ghosts.

“Good man! Evil is of two kinds: first, the asuras; second, that found in the human realm. In the human realm, there are three classes of evil people: first, icchantikas; second, those who slander the Vaipulya scriptures; third, those who commit the Four Grave Offenses. Good man! Having attained the stage of fearlessness, bodhisattvas never fear falling into such evils. Nor do they fear shramanas, brahmins, non-Buddhists holding wrong views, or Papiyan, the heavenly Mara. Neither do they fear taking birth in the twenty-five realms of existence. Therefore, this stage is called Fearlessness.

“Good man! A bodhisattva-mahasattva who abides in the stage of fearlessness possesses twenty-five samadhis by which he transcends the twenty-five realms of existence.

Good man! A bodhisattva who realizes the Stainless Samadhi can transcend the hell realm.

By realizing the Non-Retrogression Samadhi, he can transcend the animal realm.

By realizing the Joyful Mind Samadhi, he can transcend the realm of hungry ghosts.

By realizing the Rejoicing Samadhi, he can transcend the asura realm.

By realizing the Sunlight Samadhi, he can transcend the realm of Purvavideha.

By realizing the Moonlight Samadhi, he can transcend the realm of Aparagodaniya.

By realizing the Blazing Flame Samadhi, he can transcend the realm of Uttarakuru.

By realizing the Illusory Samadhi, he can transcend the realm of Jambudvipa.

By realizing the Immovability of All Dharmas Samadhi, he can transcend the heaven of the Four Heavenly Kings.

By realizing the Subjugation Samadhi, he can transcend the Heaven of the Thirty-Three.

By realizing the Delightful Samadhi, he can transcend the Yama Heaven.

By realizing the Blue Samadhi, he can transcend the Tushita Heaven.

By realizing the Yellow Samadhi, he can transcend the Heaven of Delight in Transformations.

By realizing the Red Samadhi, he can transcend the Heaven of Mastery over Others’ Transformations.

By realizing the White Samadhi, he can transcend the heaven of the First Dhyana.

By realizing the Variegated Samadhi, he can transcend the Great Brahma Heaven.

By realizing the Paired Samadhi, he can transcend the heaven of the Second Dhyana.

By realizing the Thunderous Sound Samadhi, he can transcend the heaven of the Third Dhyana.

By realizing the Rain-Pouring Samadhi, he can transcend the heaven of the Fourth Dhyana.

By realizing the Space-Like Samadhi, he can transcend the Heaven of Non-Perception.

By realizing the Mirror-Illumination Samadhi, he can transcend the Pure Abodes of the Anagamins.

By realizing the Unobstructed Samadhi, he can transcend the Heaven of the Sphere of Infinite Space.

By realizing the Permanence Samadhi, he can transcend the Heaven of the Sphere of Infinite Consciousness.

By realizing the Bliss Samadhi, he can transcend the Heaven of the Sphere of Nothingness.

By realizing the Self Samadhi, he can transcend the Heaven of the Sphere of Neither Perception nor Non-Perception.

“Good man! This is called the bodhisattva’s realization of the twenty-five samadhis by which the twenty-five realms of existence are eliminated. Good man! These twenty-five samadhis are called the King of Samadhis, the sovereign of all samadhis.

“Good man! When a bodhisattva-mahasattva enters these kingly samadhis, if he wishes to blow Mount Sumeru, king of mountains, to pieces, he can immediately do so at will. If he wishes to know all the thoughts in the minds of the sentient beings throughout the three-thousandfold great-thousand world, he can immediately know them.

If he wishes to place all the sentient beings in the three-thousandfold great-thousand world within a single pore of his body, he can immediately do so at will, and he can also cause those sentient beings not to feel crowded or constricted. If he wishes to conjure immeasurable sentient beings filling the entire three-thousandfold great-thousand world, he can also do so at will. He may divide one body into many bodies and then cause those many bodies to merge again into one body.

Although he performs such deeds, his mind is attached to nothing and remains ever pure, like a lotus flower.

“Good man! When a bodhisattva-mahasattva enters these kingly samadhis, he immediately comes to abide on the stage of mastery. A bodhisattva abiding on that stage possesses the power of mastery and can be born in whatever place he wishes.

“Good man! It is like a holy king who rules the four continents and travels wherever he wishes, with nothing able to obstruct him. A bodhisattva-mahasattva is likewise: among all places, he can be born wherever he wishes.

“Good man! When a bodhisattva-mahasattva sees among all the sentient beings in the hells someone who can be taught and caused to abide in roots of goodness, he is immediately born in that hell. Although the bodhisattva is born [in hell], it is not through karmic retribution. The bodhisattva-mahasattva abides on the stage of mastery and is born there through the power of causes and conditions. Good man! Although a bodhisattva-mahasattva dwells in hell, he does not undergo such sufferings as being burned or having his body sawn apart.

“Good man! The merit thus accomplished by a bodhisattva-mahasattva is already immeasurable and boundless—hundreds, thousands, myriads, and kotis beyond full expression. How much less, then, could the merit of all Buddhas ever be fully expressed?”

At that time, in the assembly was a bodhisattva named King Who Abides in the Stainless Treasury. Possessing great majestic virtue, he had perfected supernormal powers, attained the great dharani, was fully endowed with the samadhis, and had attained fearlessness. He rose from his seat, drew back his robe to bare his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha: “World-Honored One!

As the Buddha has just taught, the merit and wisdom accomplished by all Buddhas and bodhisattvas are immeasurable and boundless—hundreds, thousands, myriads, and kotis—and truly cannot be fully expressed. Yet I believe they still cannot compare with this Mahayana scripture. Why is this?

It is because, through the power of this Mahayana Vaipulya scripture, the anuttara-samyak-sambodhi of all Buddhas, the World-Honored Ones, can arise.”

The Buddha then praised him, saying: “Excellent, excellent! Good man! It is just so; it is exactly as you have said. Although the other Mahayana Vaipulya scriptures possess immeasurable merit, they cannot compare with this scripture. The merit of this scripture surpasses theirs a hundredfold, a thousandfold, hundreds of thousands of myriads of kotis of times over, to an extent that cannot be fully expressed even through comparison or calculation!

“Good man! For example, milk comes from a cow; cream comes from milk; fresh butter comes from cream; clarified butter comes from fresh butter; and ghee comes from clarified butter. Ghee is the finest of all. Whoever eats it is cured of every illness, because all medicines are contained within it.

“Good man! The Buddha is likewise. From the Buddha come the Twelve Divisions of the Scriptures; from the Twelve Divisions of the Scriptures comes the sutra; from the sutra comes the Vaipulya scriptures; from the Vaipulya scriptures comes the Prajnaparamita scripture; and from the Prajnaparamita scripture comes this Great Nirvana Sutra, just as ghee arises. Ghee is an analogy for Buddha-nature. Buddha-nature is the Tathagata.

“Good man! For this reason, it is said that the merit of the Tathagata is immeasurable, boundless, and impossible to express fully.”

Bodhisattva Kasyapa addressed the Buddha: “World-Honored One! As the Buddha has praised it, the Great Nirvana Sutra is like ghee, the finest and most exquisitely flavored of foods. If anyone partakes of it, every illness is cured, because all medicines are contained within it. Having heard these words, I further think: ‘If anyone is unable to hear and faithfully accept this scripture, one should know that such a person is truly exceedingly foolish and has no wholesome mind.’

“World-Honored One! I am now truly able to endure having my skin flayed to make paper, drawing blood from my own body to make ink, taking the marrow from my bones to make liquid, and splitting my bones to make pens with which to copy this Great Nirvana Sutra. After copying it, I shall read and recite it until I have mastered it, and thereafter I shall extensively explain the meaning of this scripture to others.

“World-Honored One! If there are sentient beings who greedily cling to money and possessions, I shall give them money, and afterward use this Great Nirvana Sutra to exhort them to read it. If they are persons of noble station, I shall first use gentle words in accord with their wishes, and then gradually use this Mahayana Great Nirvana Sutra to exhort them to read it.

If they are ordinary common folk, I shall use my authority to compel them to read this scripture. If they are arrogant and contemptuous, I shall attend upon them and accord with their wishes so as to make them joyful, and only afterward use this Great Nirvana Sutra to teach and guide them. If there are those who malign the Mahayana scriptures, I shall use my power to subdue them, and only afterward exhort them to read this Great Nirvana Sutra.

If there are any who delight in the Mahayana scriptures, I shall personally go to them, respectfully make offerings, praise them, and honor them.”

At that time, the Buddha praised Bodhisattva Kasyapa: “Excellent, excellent! You now greatly delight in the Mahayana scriptures, yearn for the Mahayana, faithfully accept the Mahayana, understand the Mahayana, revere and honor the Mahayana, and make offerings to the Mahayana.

“Good man! Through the causes and conditions of possessing this wholesome mind, you shall surpass immeasurable and boundless great bodhisattvas as numerous as the sands of the Ganges and, before all of them, attain anuttara-samyak-sambodhi. Before long, you will also extensively expound this Great Parinirvana Sutra to the great assembly, together with the meanings of the Tathagata, Buddha-nature, and the profound hidden treasury of all Buddhas.

“Good man! In a past age, before the sun of the Buddha Way had risen, I was a brahmin teacher practicing the bodhisattva conduct, and I had mastered all the scriptures and treatises of the heterodox paths. I cultivated the practice of quiescence, was fully endowed with dignified deportment, and was pure in mind. I was not corrupted by external objects that gave rise to thoughts of sensual desire; I extinguished the fire of anger and upheld the dharmas of permanence, bliss, self, and purity. I traveled everywhere seeking Mahayana scriptures, yet I had never even heard the name Vaipulya.

“At that time, I dwelt in the Snow Mountains. Those mountains were pure, with flowing springs, bathing pools, timber trees, and medicinal plants covering the ground. Everywhere, crystal-clear springs flowed among clefts in the rocks; many kinds of fragrant flowers adorned the land; birds and beasts were beyond counting; and every kind of delicious, sweet fruit hung heavily from the branches, too abundant to describe fully.... There were also countless lotus roots, sweet roots, and fragrant roots of green plants.

“At that time, I lived alone in the mountains and ate only various kinds of fruit. After eating, I sat in meditation and concentrated my mind in contemplation. Although innumerable years passed, I did not hear that a Tathagata had appeared in the world, nor [did I hear] the name of any Mahayana scripture.”

“Good man! While I was practicing such difficult austerities, Shakra Devendra and all the devas who beheld me were exceedingly astonished and marveled at this. They immediately assembled together, and each said to the others in verse:

Everyone pointed him out to the others:

In the pure Snow Mountains, a man sits in stillness,

Far removed from desire and afflicting passions,

A king of merit, adorned in every way!

He has left behind craving, pride, and anger,

And forever eradicated flattery, deceit, and ignorance.

His mouth utters nothing

Base, harsh, cruel, or unpleasant to hear.

“At that time, among the assembly was a deva prince named Joy, who then recited this verse:

One so free from sensual desire,

Diligent and pure, assiduously cultivating his mind—

Could he not be seeking

The exalted throne of Shakra, lord of the devas?

If he is a non-Buddhist ascetic,

Practicing austerities for years in the deep forest,

Surely he desires to become

Shakra, king and chief of all the devas!

“At that time, another deva-rishi recited this verse for Shakra:

O Shakra Kaushika!

Do not give rise to worry and sorrow.

One who continually practices austerities

Does not necessarily seek the throne of the Lord of Heaven.

“After reciting the verse, he further said: ‘Kaushika! In the world there are great beings who, for the sake of sentient beings, do not cherish their own bodies and who, wishing to benefit sentient beings, practice immeasurable austerities of every kind. Such people clearly understand all the faults and errors of samsara. Therefore, even if they saw precious treasures covering the earth, the high mountains, and the great oceans, they would give rise to no attachment, but would regard them merely as pools of filthy spittle.

“‘Such great beings relinquish all money and jewels, beloved wives and children, their heads, eyes, marrow, brains, hands, feet, and other parts of the body, their houses and dwellings, elephants, horses, carriages, male and female servants, and so forth. Nor do they seek birth in the heavenly realms; they wish only that all sentient beings may attain peace, joy, and happiness. As I understand it, such great beings are always pure and undefiled, having forever eradicated all the bonds of affliction, and seek only the fruit of unsurpassed, perfect enlightenment.’

“Shakra Devendra then asked: ‘According to what you say, this man will surely be able to gather and guide all sentient beings in the world!

“‘Great Rishi! If a Buddha appears in this world, like a great tree that gives cool shade, he will eradicate the poisonous serpent of the afflictions of all devas, humans, and asuras. If sentient beings can abide beneath the cool shade of the Buddha, the poisons of their afflictions will certainly be completely eradicated.

“‘Great Rishi! If this man becomes a Sugata in a future life, he will surely enable us to extinguish immeasurable afflictions that blaze like raging fire. Yet such a thing is truly difficult to believe. Why is this? Immeasurable hundreds of thousands of sentient beings resolve to seek unsurpassed, perfect enlightenment, but upon encountering even slight adverse conditions, they are shaken and retreat from unsurpassed, perfect enlightenment. It is like the reflection of the moon in water: when the water is disturbed, the moon’s reflection is immediately disturbed. It is also like a painting: difficult to create, yet very easy to ruin. The bodhi-mind is likewise: it is truly difficult to arouse, yet very easy to destroy.

“‘Great Rishi! Suppose many people equip themselves with strong armor and weapons, intending to charge forward and subdue the enemy, but when they enter battle they become terrified and immediately retreat and scatter. Immeasurable sentient beings are likewise: they arouse the bodhi-mind and equip themselves very firmly, but when they see the faults and calamities of samsara, fear arises in their hearts, and they immediately retreat and scatter.

“‘Great Rishi! I have seen immeasurable sentient beings like this who, after arousing the resolve, were all shaken and retreated. Therefore, although today I see this man practicing austerities, free from the fever of the afflictions, always living under the discipline of the Dharma, and maintaining pure conduct, I still cannot believe in him. I must now go there myself and test him, to see whether he is truly capable of accepting and bearing the great responsibility of attaining anuttara-samyak-sambodhi.

“‘Great Rishi! Just as a cart can carry loads only when it has two wheels, and a bird can fly only when it has two wings, so it is with this practitioner of austerities. Although I see that he steadfastly observes the precepts, I do not yet know whether he possesses profound wisdom. If he possesses profound wisdom, then we shall know that he is capable of accepting and bearing the great responsibility of attaining anuttara-samyak-sambodhi.

“‘Great Rishi! It is like a fish that lays many eggs, though very few of them hatch into young fish. It is like the amra tree, which bears many flowers, though very few develop into fruit. Immeasurable sentient beings arouse the bodhi-mind, but those who ultimately attain realization are exceedingly few and scarcely worth counting.

“‘Great Rishi! Let you and me now go together to test him. Great Rishi! Genuine gold must be tested in three ways before it can be known as genuine. Those three ways are heating, hammering, and grinding. We should likewise test that practitioner of austerities.’

“At that time, Shakra Devendra transformed himself into the exceedingly terrifying form of a rakshasa. He descended upon the Snow Mountains and stood not far from where I was. That rakshasa was fearless at heart, possessed irresistible strength, and was gifted with clear and eloquent speech. In a refined and courteous voice, he recited half of a verse once taught by a Buddha of the past:

All conditioned phenomena are impermanent;

They are subject to arising and cessation.

“Having recited this half-verse, the rakshasa came and stood directly before me. Manifesting an exceedingly terrifying countenance and form, he turned his gaze all around and surveyed the four directions.

“As soon as I heard this half-verse, joy arose in my heart. It was like a merchant traveling through a dangerous region who, having lost his companions in the night, anxiously searches and inquires everywhere, then suddenly finds them again and becomes joyful and exceedingly elated. It was also like a person long afflicted with illness who had not yet encountered a good physician to diagnose the illness and prescribe effective medicine, but then suddenly found both physician and medicine.

It was like one drowning in the great ocean who suddenly finds a ship; like a thirsty person who finds a cup of cool, pure water; like one pursued by enemies who is suddenly rescued; like one long bound who suddenly hears news of release; like a farmer who, amid a drought, encounters rain; and like one returning from a distant journey whose family rejoices exceedingly upon seeing him.”

“Good man! At that time, having heard that half-stanza, I was filled with such great joy. I immediately rose from my seat, swept back my hair with my hand, looked in the four directions, and asked: ‘Who has just spoken the stanza I heard?

Who uttered it?’ Though I looked all around, I saw no one else, but only a rakshasa. I then asked: ‘Who has opened such a gate of liberation? Who can send forth the voice of the Buddhas like a peal of thunder?

Amid samsara, which is like a deluded sleep, who alone has awakened and spoken such words? Who in this place can point out the path, the most exalted flavor of the Way, to hungry and destitute beings? Immeasurable beings are submerged in the sea of suffering of birth and death; who can serve therein as a great navigator?

Beings are constantly bound by the grave illness of the afflictions; who can serve as a skilled physician for them? Who spoke that half-stanza, opening and awakening my mind like a half-moon, like a lotus gradually unfolding?’

“Good man! At that time, though I looked all around, I saw no one else, but only the rakshasa. I thought again: ‘Could it have been this rakshasa who just recited that stanza?’ Yet doubt then arose in me, and I thought this could not be so. Why? Because his form was exceedingly terrifying. If anyone heard those lines of verse, all hideous and dreadful appearances would surely be eradicated. How could one with such a form and countenance recite that stanza? How could a lotus arise from blazing fire? Cold water cannot arise from the light of the sun!

“Good man! At that time, I thought again: ‘I lack wisdom. Perhaps this rakshasa encountered Buddhas of the past and, while attending upon those Buddhas, heard that half-stanza.

I should now ask him the meaning of that half-stanza.’ I then approached the rakshasa and said: ‘Excellent, Great Being! Where did you hear this half-stanza spoken in the past by one who had transcended fear? Where did you obtain this half of a wish-fulfilling jewel?

Great Being! The meaning of this half-stanza is the Right Path of all Buddha-Blessed Ones of the past, present, and future. All the immeasurable beings in the world are constantly surrounded and obscured by the dense net of wrong views.

Throughout their lives they dwell among the teachings of non-Buddhist paths and never hear the exposition of the meaning of emptiness taught by the world-transcending Hero endowed with the Ten Powers.’

“Good man! After hearing my question, the rakshasa replied: ‘Great brahmin! You should not ask me about that meaning now. Why? For many days I have had nothing to eat. I have searched everywhere but found no food. Tormented by hunger and thirst, my mind became confused, and so I spoke deliriously. Those words did not come from any true understanding within my mind. Even if I now had the power to fly through the sky, travel to Uttarakuru, ascend even to the celestial realms, and search everywhere for food, I would still find none. It was for this reason that I spoke those words.’

“Good man! I then said to the rakshasa: ‘Great Being! If you recite the complete stanza for me, I shall be your disciple for the rest of my life.

“‘Great Being! What you spoke just now was incomplete both in wording and in meaning. For what reason are you unwilling to finish it?

“‘In general, the giving of material wealth must eventually be exhausted, but the causes and conditions created by giving the Dharma can never be exhausted. Because they cannot be exhausted, they bring abundant benefit. Now that I have heard this half-stanza teaching the Dharma, doubt and astonishment have arisen in my mind. I pray that you will dispel my doubt and recite the stanza in full. I shall then be your disciple for the rest of my life.’

“The rakshasa replied: ‘You are far too clever. You know only how to care for yourself and give no thought to me. I am now tormented by hunger and truly cannot speak it.’

“I then asked: ‘What kind of food do you eat?’

“The rakshasa replied: ‘You need not ask. If I told you, many people would become afraid.’

“I asked again: ‘I am alone here, and there is no one else. Since I am not afraid, why will you not tell me?’

“The rakshasa replied: ‘My only food is the fresh, still-warm flesh of human beings. My only drink is hot human blood. Because my merit is scant, I can consume only such things. I have searched everywhere until I am utterly weary and exhausted, yet I have found none. Although there are many people in the world, they all possess merit and virtue and are also protected by devas. I lack the strength and therefore cannot kill them.’

“Good man! I then said: ‘You need only recite the stanza in full. After I have heard it, I shall offer this body to you as an act of giving.

“‘Great Being! If I were to die in some other way, this body would be of no use and would become food for tigers, wolves, and birds of prey. I would not thereby gain even the slightest meritorious reward. Now, in seeking the attainment of anuttara-samyak-sambodhi, I shall relinquish this impermanent and unstable body in order to obtain an adamantine body.’

“The rakshasa replied: ‘Who would believe such words from you—that merely for [the half-stanza of] eight characters you could relinquish the body you cherish?’

“Good man! I immediately replied: ‘You truly have no wisdom. It is as though someone gave another an earthen vessel in exchange for an object made of the seven treasures. I am the same: I relinquish this impermanent and unstable body in order to obtain an adamantine body. You ask who would believe it. I now have witnesses: Great Brahma, Shakra Devendra, and the Four Heavenly Kings can all bear witness to this deed. There are also bodhisattvas endowed with the divine eye who, wishing to benefit immeasurable beings, cultivate the Mahayana and possess the six paramitas; they too can witness and know this. Moreover, the Buddha-Blessed Ones of the ten directions, who act for the benefit of beings, can also attest that, for [the half-stanza of] eight characters, I relinquish this body and life.’

“The rakshasa then said: ‘If you can indeed relinquish your body in this way, listen attentively! I shall recite the remaining half-stanza for you.’

“Good man! When I heard this, my heart was filled with joy. I immediately removed the deerskin garment I was wearing and spread it out as a Dharma seat for the rakshasa, saying: ‘Venerable Teacher! Please be seated upon this seat.’ Then, before the rakshasa, I joined my palms, knelt, and bowed low, saying: ‘Venerable Teacher, I beseech you to recite the remaining half-stanza for me, so that it may be complete and perfect.’

“The rakshasa then said:

When arising and ceasing have ended,

Quiescent cessation is bliss.

“At that time, after reciting the stanza, the rakshasa said to me: ‘Bodhisattva-mahasattva, you have now heard the complete meaning of the stanza. Your wish has been entirely fulfilled. If you wish to benefit all beings, please now give your body to me.’

“Good man! At that time, I deeply contemplated the meaning of that stanza. Afterward, wherever I went—upon rocks, walls, trees, or along roads—I inscribed that stanza.

“I then put on all my garments, fearing that after my death my body might be left naked, and climbed a tall tree.

“The tree deity asked me: ‘Excellent, worthy one! What do you intend to do?’

“Good man! At that time, I replied: ‘I wish to relinquish my body as the price for a stanza [I have heard].’

“The tree deity asked: ‘What benefit does that stanza possess?’

“I replied: ‘Those verses were taught by the Buddhas of the past, present, and future, revealing the Dharma of emptiness of the Right Path. For the sake of this Dharma, I relinquish my body and life—not for gain, honor, wealth, riches, or precious treasures; not for the stations of a wheel-turning sage-king, the Four Great Heavenly Kings, Shakra Devendra, or the Great Brahma Heavenly King, nor for any pleasure in the human or heavenly realms. I relinquish this body solely because I wish to benefit all sentient beings.’

“Good man! As I relinquished my body and life, I further said: ‘May all who are miserly behold me forsaking this body! May those who give but little and become arrogant also behold me relinquishing my body and life for the sake of a single verse, casting it away like grass or wood.’

“Having spoken these words, I released my hold and fell from the tall tree. Before I reached the ground, many sounds suddenly arose in the midst of empty space. Those sounds resounded as far as the Heaven of Ultimate Form. At that moment, the rakshasa revealed his original form as Shakra, caught my body in midair, and gently placed me upon the ground.

“Then Shakra Devendra, together with the devas and the Great Brahma Heavenly King, all bowed their heads and paid homage at my feet, praising me, saying: ‘Excellent, excellent! You are truly a bodhisattva, capable of bringing great benefit to immeasurable sentient beings, and wishing to kindle the great torch of Dharma amid the darkness of ignorance. Because we cherish and are concerned for the Tathagata’s great True Dharma, we came together to test you. Please accept our repentance for this offense. In the future, you will certainly attain Buddhahood; we pray that you will then deliver us.’

“At that time, Shakra Devendra and the devas paid homage at my feet, took their leave, and suddenly vanished.

“Good man! At that time, for the sake of half a verse, I relinquished this body. Through these causes and conditions, I immediately advanced by a full twelve kalpas and attained Buddhahood before Bodhisattva Maitreya.

“Good man! My attainment of such immeasurable merit was entirely due to making offerings to the Tathagata’s True Dharma. Good man! You are likewise: having awakened the aspiration for anuttara-samyak-sambodhi, you have certainly surpassed immeasurably and boundlessly many bodhisattvas, as numerous as the sands of the Ganges.

“Good man! This is called a bodhisattva who abides in the Great Vehicle Mahaparinirvana Sutra and cultivates the holy practice.”