大般涅槃經

Volume 20

CHAPTER: BODHISATTVA KING OF SUPREME VIRTUE, NOBLE AND RADIANT, WHO UNIVERSALLY ILLUMINATES (continued)

At that time, the great bodhisattva King of Supreme Virtue, Noble and Radiant, Who Universally Illuminates addressed the Buddha, saying:

“World-Honored One! If those who violate the grave precepts, slander the Vaipulya Sutras, commit the five heinous offenses, or are icchantikas, and so forth, possess Buddha-nature, why do such people still fall into hell? World-Honored One! If these people possess Buddha-nature, why is it said that they lack permanence, bliss, self, and purity? World-Honored One! If one who has severed the roots of goodness is called an icchantika, then when the roots of goodness are severed, why is the Buddha-nature that one possesses not also severed? If Buddha-nature can be severed, how can it be said to possess permanence, bliss, self, and purity? If those roots of goodness are not severed, why is such a person called an icchantika?

“World-Honored One! Those who violate the four grave precepts are said to be indeterminate. Those who slander the Vaipulya Sutras, commit the five heinous offenses, or are icchantikas are likewise all said to be indeterminate. If people of these kinds were fixed and determinate, how could they attain unsurpassed, complete, perfect enlightenment? Those from stream-enterers up to pratyekabuddhas are also said to be indeterminate. If those from stream-enterers up to pratyekabuddhas were fixed and determinate, they likewise should not be able to attain unsurpassed, complete, perfect enlightenment.

“World-Honored One! If those who violate the four grave precepts are not fixed and determinate, then those from stream-enterers up to pratyekabuddhas are likewise not fixed and determinate. If they are thus indeterminate, then all Buddhas, the Tathagatas, must also be indeterminate.

If Buddhas are indeterminate, then the essential nature of nirvana must also be indeterminate, and even all dharmas must likewise be indeterminate. What, then, is meant by ‘indeterminate’? If an icchantika, upon eliminating the condition of being an icchantika, attains the Buddha path, then all Buddhas, the Tathagatas, should likewise enter nirvana and afterward emerge from it, thus not entering nirvana.

If this were so, the nature of nirvana would be indeterminate and not fixed. It should then be understood that it lacks permanence, bliss, self, and purity. How, then, can it be said that icchantikas and others will attain nirvana?”

At that time, the World-Honored One said to the bodhisattva King of Supreme Virtue, Noble and Radiant, Who Universally Illuminates:

– Excellent! Excellent! Good man! Wishing to benefit immeasurable beings, bring them peace and happiness, compassionately cherish all worlds, and cause bodhisattvas to increasingly arouse the aspiration for bodhi, you have asked this question! Good man! You have drawn near to immeasurable Buddhas, World-Honored Ones, in past lives and planted roots of goodness in the presence of those Buddhas. Long ago you accomplished the merit of bodhi, subdued every mara, and caused them to retreat and disperse. You have taught and transformed immeasurable, boundless beings, enabling them all to reach unsurpassed, complete, perfect enlightenment. Long ago you penetrated the extremely profound secret treasury possessed by the Buddhas, the Tathagatas, and you asked immeasurable, boundless Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, about such extremely profound and subtle meaning. Nowhere in all the worlds do I see anyone—whether human, deva, sramana, brahmin, mara, Brahma, or another—who is able to question the Tathagata concerning this meaning. Today you should listen wholeheartedly! Listen well! I shall distinguish and expound it for you. Good man! Even an icchantika is not fixed and predetermined. If this were fixed and predetermined, an icchantika could never attain unsurpassed, complete, perfect enlightenment. Because it is not fixed and predetermined, however, one can attain it. As you have said, if Buddha-nature cannot be severed, how can an icchantika sever roots of goodness? Good man! Roots of goodness are of two kinds: the first is internal and the second external. Buddha-nature is neither internal nor external. For this reason, Buddha-nature cannot be severed. Roots of goodness are also of two kinds: the first is contaminated and the second uncontaminated. Buddha-nature is neither contaminated nor uncontaminated. Therefore, Buddha-nature cannot be severed. Roots of goodness are also of two kinds: the first is permanent and the second impermanent. Buddha-nature is neither permanent nor impermanent. Therefore, Buddha-nature cannot be severed. If something is severed, it should be possible to regain it; but if it cannot be regained, it is said not to have been severed. If, after being severed, it can be regained, such a person is called an icchantika. The committing of the four grave prohibitions is likewise not fixed and predetermined. If it were fixed and predetermined, one who commits the four grave prohibitions could certainly never attain unsurpassed, complete, perfect enlightenment. Slandering the Vaipulya sutras is likewise not fixed and predetermined. If it were fixed and predetermined, one who slanders the True Dharma could certainly never attain unsurpassed, complete, perfect enlightenment. Committing the five heinous offenses is likewise not fixed and predetermined. If it were fixed and predetermined, one who commits the five heinous offenses could certainly never attain unsurpassed, complete, perfect enlightenment. Form and the characteristic of form are both not fixed and predetermined. The characteristics of odor, taste, and touch; the characteristic of arising through to the characteristic of ignorance; the characteristics of the skandhas, ayatanas, and dhatus; the characteristics of the twenty-five realms of existence and the four modes of birth; and even all dharmas are likewise not fixed and predetermined. Good man! It is like an illusionist who, in the midst of a great assembly, conjures the four kinds of troops—chariots, infantry, elephants, and cavalry—creates necklaces and bodily ornaments, and produces cities, towns, villages, mountains, forests, trees, springs, ponds, rivers, and wells. Among that assembly are young children who possess no wisdom. When they see these things, they all take them to be real. The wise among the assembly know that these things are false and, through the power of illusion, merely deceive people’s eyes. Good man! All ordinary beings, sravakas, pratyekabuddhas, and others perceive fixed characteristics in all dharmas. It is likewise so. The Buddhas and bodhisattvas perceive no fixed characteristics in any dharma. Good man! It is like a young child who, in a summer month, sees shimmering heat rising like flames and calls it water. A wise person certainly does not conceive this burning shimmer to be real water, but knows that it is merely rising heat that deceives people’s eyes and is not truly water. All ordinary beings, sravakas, and pratyekabuddhas perceive all dharmas in the same way, taking them all to be real. The Buddhas and bodhisattvas perceive no fixed characteristics in any dharma. Good man! It is like the echoes produced by sounds in a mountain cave. A child hears an echo and takes it to be a real voice. A wise person knows that it is not real but merely bears the characteristic of sound and deceives the faculty of hearing. Good man! All ordinary beings, sravakas, and pratyekabuddhas perceive all dharmas in the same way, seeing them as possessing fixed characteristics. Bodhisattvas fully understand that dharmas possess no fixed characteristics, but have the characteristics of impermanence, emptiness and quiescence, non-arising and non-ceasing, and so forth. For this reason, great bodhisattvas see all dharmas as bearing the characteristic of impermanence. Good man! There are also fixed characteristics. What are called fixed? Permanence, bliss, self, and purity! Where are they found? In that which is called nirvana! Good man! The fruit of stream-entry is likewise not fixed and predetermined. Because it is not fixed and predetermined, after eighty thousand kalpas stream-enterers attain the aspiration for unsurpassed, complete, perfect enlightenment. The fruit of once-returning is likewise not fixed and predetermined. Because it is not fixed and predetermined, after sixty thousand kalpas once-returners attain the aspiration for unsurpassed, complete, perfect enlightenment. The fruit of non-returning is likewise not fixed and predetermined. Because it is not fixed and predetermined, after forty thousand kalpas non-returners attain the aspiration for unsurpassed, complete, perfect enlightenment. The fruit of arhatship is likewise not fixed and predetermined. Because it is not fixed and predetermined, after twenty thousand kalpas arhats attain the aspiration for unsurpassed, complete, perfect enlightenment. The path of the pratyekabuddha is likewise not fixed and predetermined. Because it is not fixed and predetermined, after ten thousand kalpas pratyekabuddhas attain the aspiration for unsurpassed, complete, perfect enlightenment. Good man! Today, here between the twin sala trees in the city of Kusinagara, the Tathagata manifests reclining upon the lion couch and is about to enter nirvana. This causes great anguish to those disciples who have not yet attained the fruit of arhatship and also causes the wrestlers to give rise to great sorrow. It further causes devas, humans, asuras, gandharvas, garudas, kinnaras, mahoragas, and others to arrange a great offering. It is also intended that people wrap this body in one thousand pieces of white cloth, place it in a coffin made of the seven precious substances and filled with fragrant oil, gather fragrant wood, and burn it with fire in cremation. Only two pieces of cloth will not be burned: one is the cloth directly wrapping the body, and the other is the outermost cloth. It is also intended that the relics be divided into eight portions for the sake of beings. All the sravaka disciples say that the Tathagata enters nirvana, but you should know that the Tathagata’s entering nirvana is likewise not fixed and predetermined. Why is this? Because the Tathagata eternally abides without change. For this reason, the Tathagata’s nirvana is likewise not fixed and predetermined. Good man! You should know that the Tathagata is likewise not fixed and predetermined. The Tathagata is not a deva. Why is this? There are four kinds of devas: first, worldly devas; second, devas by birth; third, pure devas; and fourth, devas by meaning. Worldly devas are such as the kings of nations. Devas by birth range from the Four Heavenly Kings to the Heaven of Neither Perception nor Non-Perception. Pure devas range from stream-enterers to pratyekabuddhas. Devas by meaning are great bodhisattvas of the Ten Abodes and others. For what reason are bodhisattvas of the Ten Abodes called devas by meaning? Because bodhisattvas of the Ten Abodes are skilled in explaining the meanings of all dharmas. What is called meaning? It is seeing that all dharmas are precisely ‘empty in meaning.’ Good man! The Tathagata is neither a king nor any of the four kinds of devas; he is neither a deva from the Heaven of the Four Heavenly Kings through the Heaven of Neither Perception nor Non-Perception, nor anyone from a stream-enterer through a pratyekabuddha or a bodhisattva of the Ten Abodes. For this reason, the Tathagata is not a deva. Nevertheless, beings also call the Buddha the Deva Above Devas.

Therefore, the Tathagata is neither a deva nor a non-deva, neither human nor non-human, neither a ghost nor a non-ghost, neither a hell-being, animal, or hungry ghost, nor one who is not a hell-being, animal, or hungry ghost;

neither a sentient being nor a non-sentient being, neither a dharma nor a non-dharma, neither form nor non-form, neither long nor non-long, neither short nor non-short, neither a characteristic nor a non-characteristic, neither mind nor non-mind, neither contaminated nor uncontaminated, neither conditioned nor unconditioned, neither permanent nor impermanent, neither illusory nor non-illusory, neither a name nor a non-name, neither concentration nor non-concentration, neither existent nor nonexistent, neither spoken nor unspoken, neither the Tathagata nor not the Tathagata...

For this reason, the Tathagata is indeterminate.

Good man! Why is the Tathagata not called a worldly deva? A worldly deva is a king. Long ago, throughout immeasurable kalpas, the Tathagata relinquished royal sovereignty. Therefore, the Tathagata is not a king. Yet he is not a non-king, because the Tathagata was born into the royal house of King Suddhodana in the city of Kapilavastu. Therefore, the Tathagata is not a non-king.

He is not a deva by birth, because the Tathagata long ago departed from all modes of existence. Therefore, the Tathagata is not a deva by birth. Yet he is not one who was not born among the devas. Why is this? Because the Tathagata ascended to Tusita Heaven and descended to Jambudvipa. Therefore, the Tathagata is not one who was not born among the devas.

Nor is he a pure deva. Why is this? Because the Tathagata is neither a stream-enterer nor any of those up to and including a pratyekabuddha. Therefore, the Tathagata is not a pure deva. Yet he is not a non-pure deva. Why is this? Because he cannot be defiled by the eight worldly dharmas, just as a lotus flower does not take in turbid water. Therefore, the Tathagata is not a non-pure deva.

Nor is he a deva in the ultimate sense. Why is this? Because the Tathagata is not a bodhisattva of the Ten Abodes. Therefore, the Tathagata is not a deva in the ultimate sense. Yet he is not one who is not a deva in the ultimate sense. Why is this? Because the Tathagata constantly cultivates the eighteen meanings of emptiness. Therefore, the Tathagata is not one who is not a deva in the ultimate sense.

The Tathagata is not human. Why is this? Because long ago, throughout immeasurable kalpas, the Tathagata departed from the human realm of existence. Therefore, the Tathagata is not human. Yet he is not non-human. Why is this? Because the Tathagata was born in the city of Kapilavastu; therefore, he is not non-human.

The Tathagata is not a ghost. Why is this? Because he harms no sentient being. Therefore, the Tathagata is not a ghost. Yet he is not a non-ghost. Why is this? Because he also assumes the appearance of a ghost in order to teach and transform sentient beings; therefore, the Tathagata is not a non-ghost.

The Tathagata is also not a hell-being, animal, or hungry ghost. Why is this? Because the Tathagata long ago departed from all evil karma. Therefore, the Tathagata is not a hell-being, animal, or hungry ghost. Yet he is not one who is not a hell-being, animal, or hungry ghost. Why is this? Because the Tathagata also manifests the assumption of bodies in the three evil paths in order to liberate sentient beings. Therefore, the Tathagata is not one who is not a hell-being, animal, or hungry ghost.

Nor is he a sentient being. Why is this? Because the Tathagata long ago left far behind the nature of sentient beings. Therefore, the Tathagata is not a sentient being. Yet he is not a non-sentient being. Why is this? Because when expounding the Dharma, the Tathagata sometimes assumes the characteristics of a sentient being. Therefore, the Tathagata is not a non-sentient being.

The Tathagata is not a dharma. Why is this? Because each dharma has its own distinct characteristic, whereas the Tathagata is not so, having only one characteristic. Therefore, the Tathagata is not a dharma. Yet he is not a non-dharma. Why is this? Because the Tathagata is the dharmadhatu; therefore, the Tathagata is not a non-dharma.

The Tathagata is not form. Why is this? Because the Tathagata is not encompassed by the ten form ayatanas. Therefore, the Tathagata is not form. Yet he is not non-form. Why is this? Because his body possesses the thirty-two excellent marks and the eighty beautiful characteristics; therefore, the Tathagata is not non-form.

The Tathagata is not long. Why is this? Because he has eliminated all forms; therefore, the Tathagata is not long. Yet he is not non-long. Why is this? Because no one in any world can behold the mark of the crown protuberance upon his head. Therefore, the Tathagata is not non-long.

The Tathagata is not short. Why is this? Because the Tathagata long ago left far behind the fetter of arrogance; therefore, the Tathagata is not short. Yet he is not non-short. Why is this? Because the Tathagata manifested a body three feet tall for the householder Ghosila; therefore, he is not non-short.

The Tathagata is not a characteristic. Why is this? Because the Tathagata long ago left far behind all characteristics of characteristics. Therefore, the Tathagata is not a characteristic. Yet he is not a non-characteristic. Why is this? Because the Tathagata thoroughly knows all characteristics; therefore, he is not a non-characteristic.

The Tathagata is not mind. Why is this? Because he has the characteristic of empty space. Therefore, the Tathagata is not mind. Yet he is not non-mind. Why is this? Because he possesses the mental dharmas of the ten powers and can also know the minds of other sentient beings. Therefore, the Tathagata is not non-mind.

The Tathagata is not conditioned. Why is this? Because he is permanence, bliss, self, and purity. Therefore, the Tathagata is not conditioned. Yet he is not unconditioned. Why is this? Because the Tathagata walks, comes, sits, and lies down, and manifests nirvana. Therefore, the Tathagata is not unconditioned.

The Tathagata is not permanent. Why is this? Because his body can be distinguished into parts; therefore, he is not permanent.

What is called permanent? That which is permanent has no awareness, like empty space. The Tathagata possesses awareness; therefore, he is not permanent.

Why is he called impermanent? He possesses speech, whereas that which is permanent has no speech, like empty space. The Tathagata possesses speech; therefore, he is impermanent.

Because he has a clan lineage, he is called impermanent. Only a dharma without a clan lineage is called permanent. Empty space is permanent and therefore has no clan lineage.

The Tathagata belongs to the Gautama clan and therefore is impermanent. Because he has parents, he is called impermanent. Only that which has no parents is called permanent.

Empty space is permanent and therefore has no parents. The Buddha has parents and therefore is impermanent. Possessing the four modes of deportment is called impermanent; only that which lacks the four modes of deportment is called permanent.

Empty space is permanent and therefore lacks the four modes of deportment. The Buddha possesses the four modes of deportment and therefore is impermanent. A permanently abiding dharma has no fixed location.

Empty space is permanent and therefore has no fixed location. The Tathagata appeared in the land of Eastern India and abided in the city of Sravasti or the city of Rajagrha; therefore, he is impermanent.

For these reasons, the Tathagata is not permanent. Yet he is not impermanent. Why is this?

Because birth has been forever eliminated. A dharma subject to birth is called impermanent. Only a dharma that is unborn is called permanent.

The Tathagata is unborn; therefore, he is permanent. A permanent dharma has no nature; a dharma that has a nature is called impermanent. The Tathagata is unborn and has no clan nature; being unborn and having no clan nature, he is therefore permanent.

A permanently existent dharma pervades all places, just as there is nowhere empty space is absent. The Tathagata is also thus, pervading all places. Therefore, the Tathagata is permanent.

Of an impermanent dharma, one may say that it exists here or does not exist there. The Tathagata is not so; one cannot say that he exists in this place but not in that place. Therefore, the Tathagata is permanent.

An impermanent dharma exists at one time and does not exist at another. The Tathagata is not so, existing at one time and not existing at another. Therefore, the Tathagata is permanent.

A permanently abiding dharma has neither name nor form.

Because space is eternal, it has neither name nor form. The Tathagata is likewise, having neither name nor form. Therefore, the Tathagata is eternal. An eternally abiding dharma has neither cause nor effect; because space is eternal, it has neither cause nor effect. The Tathagata is likewise, having neither cause nor effect; therefore, he is eternal. An eternally abiding dharma is not encompassed by the three times. The Tathagata is likewise not encompassed by the three times. Therefore, the Tathagata is eternal.

The Tathagata is not an illusion. Why is this? Because he has forever eliminated all falsehood from his mind.

Therefore, the Tathagata is neither an illusion nor not an illusion. Why is this? Because the Tathagata may at times divide this one body into immeasurable bodies, and then cause those immeasurable bodies to become one body again.

He passes through walls and barriers without obstruction, walks upon water as upon land, enters the earth as though entering water, and moves through empty space as upon the ground. His body emits fire like a great mass of flames; clouds thunder and tremble with terrifying sounds. He may create cities, settlements, houses, mountains, rivers, and trees; he may manifest a great body or transform into a small body, the body of a man, the body of a woman, the body of a boy, the body of a girl, and so forth.

Therefore, the Tathagata is also not not an illusion.

The Tathagata is not fixed. Why is this? Because the Tathagata manifested entry into nirvana between the twin sala trees in the city of Kusinagara. Therefore, the Tathagata is not fixed, yet neither is he not fixed. Why is this? Because he is permanence, bliss, Self, and purity; therefore, the Tathagata is not not fixed.

The Tathagata is not defiled by outflows. Why is this? Because the Tathagata has eliminated the three outflows and therefore is not defiled by outflows. The three outflows are as follows: all afflictions of the Desire Realm, apart from ignorance, are called the outflow of desire. All afflictions of the Form Realm and the Formless Realm, apart from ignorance, are called the outflow of existence. The ignorance of the three realms is called the outflow of ignorance. The Tathagata has forever eliminated these three outflows; therefore, he is free from outflows.

Furthermore, ordinary beings do not possess the outflow of existence. What is meant by saying that ordinary beings do not perceive the outflows? All ordinary beings harbor doubts about the future: In the future, will they obtain a body or not obtain a body?

In the past, did the body originally exist or did it originally not exist? In the present, does this body exist or does this body not exist? If there is a self, is it form or is it not form?

Is it both form and not form, or neither form nor not form? Is it perception or is it not perception? Is it both perception and not perception, or neither perception nor not perception?

Does this body belong to another, or does it not belong to another? Does it both belong and not belong, or does it neither belong nor not belong? Is there life without a body, or a body without life?

Are there both body and life, or neither body nor life? Are the body and life eternal or impermanent? Are they both eternal and impermanent, or neither eternal nor impermanent?

Are the body and life fashioned by sovereign agency, or fashioned by time? Are they fashioned without a cause, or fashioned by primordial nature? Are they fashioned by minute particles, by dharma and non-dharma, or by a person?

Are they fashioned by afflictions, or fashioned by father and mother? Does the self dwell in the mind, or does it dwell in the eyes? Or does it pervade the entire body?

From where does the self come, and where does it go? Who is born? Who dies?

In the past, was the self of the brahmin caste, the kshatriya caste, the vaishya caste, or the shudra caste? In the future, into which caste will the self be born? In the past, was this body of mine a male body, a female body, or an animal body?

If I kill a living being, will there be an offense or will there be no offense? ... Even to the question of drinking alcohol: will there be an offense or will there be no offense? Did I do it myself, or did I do it for another?

Do I receive the karmic result, or does the body receive the karmic result?

The immeasurable afflictions arising from such doubtful views obscure the minds of sentient beings. Because of these doubtful views, six kinds of thoughts arise: the certainty that there is a self; the certainty that there is no self; the self sees the self; the self sees no-self; no-self sees the self; the self acts, the self receives, and the self knows. These are called wrong views.

The Tathagata has forever uprooted the very foundations of such immeasurable outflows of views. Therefore, the Tathagata is free from outflows.

Good man! A great bodhisattva who cultivates the noble practice within the Great Nirvana also forever eliminates such outflows. Because all Buddha-Tathagatas constantly cultivate the noble practice, they are free from outflows.

Good man! When ordinary beings are unable to skillfully restrain the five faculties, they have the three outflows and are led by evil toward what is unwholesome. Good man!

It is like a vicious horse whose unruly nature can carry the driver of a carriage into dangerous and evil places. One who cannot skillfully restrain the five faculties is likewise caused to depart far from the wholesome path of nirvana and go toward evil destinations. It is like a vicious elephant that has not yet been tamed: if someone rides it, it will not go as desired, but will leave towns and settlements far behind and proceed into the wilderness.

One who cannot skillfully restrain these five faculties is likewise carried far from the city of nirvana into the wilderness of birth and death. Good man! It is like a sycophantic minister who teaches the king to do evil.

The five faculties, like sycophantic ministers, are also thus: they constantly induce beings to commit immeasurable evils. Good man! It is like a wicked child who refuses the instruction of parents and teachers and consequently commits every kind of evil.

Failure to tame the five faculties is also thus: one who refuses the wholesome instruction of teachers commits every kind of evil. Good man! Ordinary beings who do not restrain the five faculties are constantly harmed by the bandits of hell beings, animals, and hungry ghosts, just as hostile thieves harm a good person.

Good man! When ordinary beings fail to restrain the five faculties and let them race after the five sense objects, they are like a cowherd who fails to guard his cattle well and allows them to trespass upon another’s crops. Ordinary beings who do not restrain the five faculties continually abide in the various realms of existence and undergo much suffering and affliction.

Good man! When a great bodhisattva cultivating Great Nirvana practices the sacred conduct, he can always skillfully tame, restrain, and guard the five faculties; he fears craving, anger, delusion, arrogance, jealousy, and the like, and performs all wholesome dharmas. Good man!

If one can skillfully guard these five faculties, one can restrain the mind. If one can restrain the mind, one can restrain the five faculties. It is like one who protects the king and thereby protects the country, and one who protects the country and thereby protects the king.

A great bodhisattva is also thus: if he hears the Great Nirvana Sutra, he acquires wisdom; and when he acquires wisdom, he attains focused mindfulness. If the five faculties become distracted through scattered mindfulness, he can bring them to rest. Why is this?

Because of mindfulness and wisdom.

Good man! It is like a skillful cowherd: if the cattle here and there begin eating another person’s crops, he can immediately stop them and prevent them from trespassing. A great bodhisattva is also thus: through mindfulness and wisdom, he restrains and guards the five faculties, not allowing them to race about or become distracted.

Because the great bodhisattva possesses mindfulness and wisdom, he does not perceive the characteristic of self, the characteristic of what belongs to self, beings, or enjoyment. He sees all dharmas as sharing the single characteristic of the Dharma-nature. The characteristics of earth, stone, pottery, and gravel arise in this way (?).

Just as a house arises from a multiplicity of conditions and has no fixed nature, the great bodhisattva sees that beings are constituted from the four great elements and the five skandhas, and, upon investigating them, finds no fixed nature. Because they have no fixed nature, the bodhisattva does not give rise to attachment toward them. All ordinary beings perceive the existence of beings and therefore give rise to afflictions.

Because a great bodhisattva cultivating Great Nirvana possesses mindfulness and wisdom, he does not give rise to attachment toward beings.

Furthermore, when a great bodhisattva cultivates the Great Nirvana Sutra, he does not cling to the characteristics of beings, though they assume all manner of characteristics. Good man! It is like a painter who uses various colors to paint all kinds of figures—men, women, cattle, horses, and so forth.

Ordinary people who do not understand see those figures and conceive the characteristics of men, women, and the like. The painter, however, clearly knows that there are no actual men or women there. A great bodhisattva is also thus: amid the differing characteristics of dharmas, he still perceives a single characteristic and certainly does not conceive the characteristic of a being.

Why is this? Because the bodhisattva possesses mindfulness and wisdom. When a great bodhisattva cultivating Great Nirvana sees a woman of surpassing beauty, he certainly does not give rise to attachment.

Why is this? Because he skillfully contemplates her characteristics.

Good man! The great bodhisattva knows that the dharmas of the five desires contain no true pleasure and cannot endure even briefly: they are like a dog gnawing a dry bone; like a person carrying fire while walking against the wind; like a venomous snake inside a chest; like fruits obtained in a dream; like a roadside tree pelted by many people; like a piece of meat fought over by many birds; like foam upon water; like a line drawn upon water; like a warp thread that has run out; like a prisoner being led to the marketplace; and like power merely borrowed from another, which cannot last long. He contemplates the many faults and evils of desire in this manner.

Furthermore, good man! The great bodhisattva contemplates how beings, because of the conditions of forms, fragrances, flavors, and tangible objects, have constantly undergone suffering and affliction throughout immeasurable and innumerable past kalpas. The bones accumulated by each being during a single kalpa would be as great as Mount Vipula near Rajagriha.

The milk each has drunk would equal the waters of the four seas. The blood that has flowed from each one’s body would likewise exceed the waters of the four seas. The tears shed in grief at the deaths of parents, siblings, spouses, children, relatives, and dependents would exceed the waters of the four great seas.

Even if all the grasses and trees upon the earth were cut into counting sticks, they would not suffice to count the number of one’s parents. Throughout immeasurable kalpas, beings have undergone incalculable painful practices while dwelling in the hells or among animals and hungry ghosts. It would be easier to roll this great earth into a ball the size of a jujube and reach its utmost limit, but immeasurable birth and death can never be exhausted!

In this way, the great bodhisattva deeply contemplates how all beings undergo immeasurable suffering because of the conditions of desire. Because the bodhisattva contemplates the painful course of birth and death, he does not lose mindfulness and wisdom.

Good man! Suppose that in the world there were an immense multitude of people filling an area twenty-five miles across. A king ordered a minister to carry a bowl of oil through the entire multitude without tilting it or spilling any.

If that person let fall even a single drop of oil, he was to be beheaded. The king further ordered a man with a drawn sword to follow behind and terrify the one carrying the oil. The minister accepted the king’s command, concentrated wholeheartedly, and persevered as he passed through the great multitude.

Although he saw the five enticing, improper desires and the like, he constantly thought: “If I become heedless and attached to those improper desires and abandon my concentration, my life will not be safe.” Because of this fear, that person did not let fall even a single drop of oil.

A great bodhisattva is also thus: amid birth and death, he does not lose mindfulness and wisdom. Because he does not lose them, although the bodhisattva sees the five desires, his mind does not become attached. If he sees a pure and beautiful form, he does not conceive the characteristic of form, but contemplates only the characteristic of suffering.

This is likewise so through to the characteristic of consciousness. He does not conceive a characteristic of arising, a characteristic of cessation, or a characteristic of causes and conditions, but contemplates the characteristic of conjunction. At that time, the bodhisattva’s five faculties are purified; and because his faculties are purified, his precepts concerning the guarding of the faculties are complete.

The five faculties of all ordinary beings are impure, and because they cannot skillfully guard them, this is called the outflow of the faculties. Because the bodhisattva has forever eliminated this, he is free from outflows. The Tathagata has uprooted its very roots and eliminated it forever; therefore, he is not subject to outflows.

Furthermore, good man! There is also freedom from the outflows. Because the great bodhisattva aspires to the unsurpassed ambrosial fruit of Buddhahood, he frees himself from evil outflows. What is meant by “freedom”? If one can cultivate the Great Nirvana Sutra, copy it, receive and uphold it, read and recite it, explain it, and contemplate it, this is called freedom. Why is this? Good man! Because I do not see any among the twelve divisions of scripture that can free one from evil outflows as this Vaipulya Great Nirvana Sutra can. Good man! It is like a skilled physician instructing his disciples.

Among the disciples, there are those who receive the teaching and do not give rise to evil in their hearts. A great bodhisattva who cultivates the wondrous scripture of the Great Nirvana is likewise: he does not give rise to evil in his heart. Good man!

It is like an efficacious spell in the world: if a person hears it once, then for seven years thereafter he will not be harmed by any poison, nor can venomous snakes bite him. If a person recites that spell, then throughout his entire life he will be free from every kind of evil. Good man!

This Great Nirvana Sutra is likewise. If a sentient being hears this Sutra once, then for the following seven kalpas he will not fall into the evil realms. If a person copies, reads, recites, explains, expounds, and reflects upon the meaning of this Sutra, he will certainly attain unsurpassed, complete, perfect enlightenment and clearly behold the Buddha-nature in purity, just as that holy king obtained the flavor of amrita.

Good man! This Great Nirvana Sutra possesses immeasurable merits such as these, and so forth...

Good man! If a person is able to copy this Sutra, read and recite it, explain and expound it, present it to others, and reflect upon its meaning, you should know that this person is truly my disciple and is well able to accept my instruction. Such a person is one whom I behold and remember.

This person knows with certainty that I do not enter nirvana. Wherever such a person dwells—whether in a city, town, village, mountain forest, wilderness, house, field, tower, pavilion, palace, or hall—I also constantly abide in that place without departing. For this person I frequently become a recipient of alms, appearing as a bhiksu, bhiksuni, upasaka, upasika, brahmin, religious mendicant, or impoverished beggar.

How, then, shall that person know that the Tathagata has accepted the gifts he has offered?

Good man! While sleeping at night, that person will dream of the form of a Buddha, or see the form of a deva, a sramana, a sovereign, a holy king, or a lion king; the form of a lotus flower or an udumbara flower; a great mountain or the vast ocean; the sun or moon; the form of a white elephant or a white horse; his father or mother; or he may obtain flowers, fruits, gold, silver, vaidurya, crystal, and other precious treasures, or the five flavors derived from the cow.

At that time, he should know that the Tathagata has accepted his offering. After awakening, that person will immediately obtain all manner of necessities; he will not entertain evil thoughts and will delight in cultivating wholesome dharmas. Good man!

This Great Nirvana Sutra can accomplish immeasurable asamkhyeyas of such inconceivable and boundless merit.

Good man! You should now believe and accept my words! If a good man or good woman wishes to see me, wishes to honor me, wishes to see me in identity with the Dharma-nature, wishes to attain the “samadhi of emptiness,” wishes to behold true reality, wishes to cultivate the Surangama Samadhi or the Lion King Samadhi, wishes to destroy the eight maras—the eight maras being the four maras of impermanence, non-bliss, non-self, and impurity—or wishes to obtain happiness among human beings and devas, then upon seeing someone who upholds the Great Nirvana Sutra, copies it, reads and recites it, explains it to others, and reflects upon its meaning and principles, that person should approach and draw near to him, rely upon him, inquire of him, listen to and receive his teaching,

make offerings to him, honor and praise him, wash his hands and feet, offer him beds and seats, and provide the four requisites so that he lacks nothing.

If that person comes from afar, one should arrange to welcome him from ten yojanas away. For the sake of this Sutra, one should present him with precious and valuable things. If that good man or faithful woman possesses nothing, he or she should sell his or her own body.

Why is this? Because this Sutra is even more difficult to encounter than the udumbara flower.

Good man! I recall that in the past, immeasurable and boundless nayutas of kalpas ago, there was then a world called Saha. In it was a Buddha, a World-Honored One, named Sakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One.

For the great assembly, he proclaimed such a Great Nirvana Sutra. At that time, I heard from a spiritual friend that this Buddha was going to expound the Great Nirvana Sutra for the great assembly. Upon hearing this, my heart rejoiced, and I wished to arrange an offering, but my household was poor and possessed nothing.

I wished to sell my own body, but because my merit was meager, I could find no buyer, and so I intended to return home.

On the way back, I met a man and immediately said to him: “I wish to sell my body. Would you be willing to buy me?”

The man replied: “No one is capable of performing the work required in my household! If you are able to do it for me, I shall buy you!”

I then asked: “What work must be done that no one is capable of doing?”

The man replied: “I suffer from a grievous illness. A skilled physician has prescribed a medicine requiring me to eat three taels of human flesh each day. If you are able to cut three taels of flesh from your body every day and provide it to me, I shall give you five strings of gold coins.”

When I heard this, my heart rejoiced, and I immediately said: “Give me the money and allow me seven days. When I have completed what I must do, I shall return to meet you.”

The man replied: “Seven days is impossible! Upon consideration, I can allow you one day!”

Good man! At that time, I immediately accepted the money and returned to where the Buddha was. I bowed with my head and face at his feet, offered him all the money I had received, and then listened to this Sutra with utmost sincerity. I was dull-witted, and although I heard the Sutra, I was able to retain only the words of a single verse:

The Tathagata realizes nirvana,

Forever severing birth and death.

Those who listen with wholehearted devotion

Ever attain immeasurable bliss.

Having received this verse, I immediately returned to the sick man’s house. Good man! Although I continued to give him three taels of flesh each day, because I kept the verse in mind, I felt no pain.

I did not cease for a single day, and thus completed a full month. Good man! Through these causes and conditions, his illness was cured, and my body recovered without even developing sores.

Seeing that my body was whole and fully restored, I immediately brought forth the aspiration for unsurpassed perfect enlightenment. If the power of a single verse can be such, how much more so when one receives, upholds, reads, and recites the scripture in full! Seeing that this scripture brings such benefit, I redoubled my resolve.

I vowed that in a future life, when I attained Buddhahood, my epithet would be Shakyamuni. Good man! By the power of the causes and conditions of this verse, today, in the midst of the great assembly, I am able to expound it fully for devas and humans.

Good man! For this reason, the Great Nirvana Sutra is inconceivable, perfects immeasurable and boundless merit and virtue, and is indeed the exceedingly profound secret treasury of all Buddha-Tathagatas. For this reason, one who can receive and uphold it cuts off and abandons evil outflows.

What are called evil circumstances include places inhabited by vicious elephants, vicious horses, vicious oxen, vicious dogs, venomous snakes, and the like; dangerous lands; precipitous mountain edges; perilous riverbanks; strong, swirling currents; evil people; evil countries; evil cities; evil houses; evil companions; and so forth. If such things become causes of outflows, the bodhisattva immediately departs from them; if they cannot do so, he does not depart. If they increase the outflows of existence, he immediately departs from them; if they do not increase them, he does not depart. If they cause evil dharmas, he immediately departs from them; if they can bring about good, he does not depart.

What is meant by departing? He does not take up knives or clubs, but always employs the skillful means of right wisdom to distance himself from such things. Therefore, this is called distancing oneself through right wisdom, for by giving rise to wholesome dharmas, one distances oneself from evil dharmas.

A great bodhisattva contemplates his own body as a sickness, a sore, an abscess, an enemy, or an arrow lodged in the flesh. It is a mass of great suffering and is the basis of all good and evil. Although this body is so impure, the bodhisattva still carefully tends and nourishes it.

Why? Not out of attachment to the body, but for the sake of wholesome dharmas; for the sake of reaching nirvana, not for the sake of samsara; for the sake of Permanence, Bliss, Self, and Purity, not for the sake of impermanence, suffering, non-self, and impurity; for the path of bodhi, not for a conditioned path; for the One Vehicle, not for the Three Vehicles; for the body adorned with the thirty-two excellent marks and eighty subtle characteristics, not for any body up to and including the body of a deva in the Sphere of Neither Perception nor Non-Perception; and for the Dharma King, not for a wheel-turning king.

Good man! A great bodhisattva must always protect the body. Why? If he does not protect the body, he cannot preserve his life. If his life is not preserved, he cannot copy this scripture, receive and uphold it, read and recite it, extensively expound it for others, or contemplate its meaning. Therefore, a bodhisattva should skillfully protect the body. For this reason, the bodhisattva is able to depart from all evil outflows.

Good man! Just as one who wishes to cross water must carefully safeguard his boat or raft; as a traveler carefully protects a fine horse; as a farmer who sows crops carefully preserves manure; as one who wishes to cure poisoning carefully keeps a venomous snake; as one who seeks wealth protects a chandala; as one who wishes to defeat an enemy supports and protects a valiant general; as a person suffering from cold carefully tends a fire; and as a leper seeks poisonous medicine—a great bodhisattva is likewise. Although he sees that this body is immeasurably impure and filled to overflowing with impurities, because he wishes to receive and uphold the Great Nirvana Sutra, he still gladly nourishes and protects it, allowing it to lack nothing.

A great bodhisattva regards a vicious elephant and an evil companion as equal, without distinction. Why? Because both can destroy the body.

Yet the great bodhisattva has no fear in his heart toward a vicious elephant and the like, whereas he gives rise to fear toward an evil companion. Why? A vicious elephant and the like can destroy only the body and cannot destroy the mind, whereas an evil companion destroys both.

A vicious elephant and the like destroy only one body, whereas an evil companion destroys immeasurable bodies and immeasurable minds. A vicious elephant can destroy only this foul and impure body, whereas an evil companion can destroy the pure body and the pure mind. A vicious elephant can destroy the fleshly body, whereas an evil spiritual friend destroys even the Dharma body.

If one is killed by a vicious elephant, one does not thereby fall into the three evil destinies; but if one is slain by an evil companion, one will certainly fall into the three evil destinies. A vicious elephant is only an enemy of the body, whereas an evil companion is an enemy of wholesome dharmas. Therefore, a bodhisattva must always distance himself from evil spiritual friends.

Ordinary beings do not depart from such outflows and the like. Therefore, outflows arise in them. Because bodhisattvas depart from those outflows, outflows do not arise in them. Thus, even bodhisattvas have no outflows; how much less could the Tathagata have them? Therefore, the Tathagata is not subject to outflows.

What are the outflows arising from association? All ordinary beings accept clothing, food, bedding, lodging, and medicines. For the pleasure of body and mind, they seek such things and commit all kinds of evil, without recognizing the perils of revolving through the three evil destinies. Therefore, these are called outflows.

Seeing such perils, a great bodhisattva immediately distances himself from them. When clothing is needed, the bodhisattva accepts it, not for his own sake, but solely for the sake of the Dharma. He does not foster arrogance, but always keeps his heart humble. He does not seek adornment, but uses clothing only out of modesty and to ward off cold, heat, poisonous winds, violent rain, venomous creatures, mosquitoes, horseflies, flies, fleas, and the venom of poisonous snakes.

Although the bodhisattva accepts food and drink, his mind is free of craving and attachment. It is not for the sake of his body, but always for the sake of the true Dharma; not for the sake of his outward appearance, but solely for the sake of sentient beings; not for the sake of arrogance, but to sustain the strength of his body; not for the sake of harming enemies, but to cure the illness of hunger. Although he obtains delicious flavors, his mind is free of craving and attachment.

The same is true when the bodhisattva accepts rooms and dwellings: he does not allow the fetters of craving, attachment, and arrogance to abide in his mind. He accepts a dwelling for the sake of the house of bodhi, to keep out the bandits of the fetters and to shelter from fierce wind and rain.

When the bodhisattva seeks medicines, his mind is free of craving, attachment, and arrogance. He does so solely for the sake of the true Dharma, not for the sake of prolonging his life, but because the true life is eternal.

Good man! Suppose a person afflicted with sores applies dry provisions to them and binds them with cloth. Because the discharge of blood and pus causes the powdered provisions to adhere and the sores to diminish, he applies medicinal powder to them; and because of fierce winds, he remains deep within the house. A great bodhisattva is likewise. Contemplating the body as a mass of sores, he covers it with clothing. Because the nine apertures continually discharge impurities, he seeks food and drink. Because of fierce wind and rain, he accepts a dwelling. Because the four poisons arise, he seeks medicines.

The bodhisattva accepts the four kinds of offerings for the sake of the path of bodhi, not for the sake of prolonging his life. Why? A great bodhisattva gives rise to this thought: “If I do not accept these four kinds of offerings, my body will waste away and perish and will not remain strong.

If my body is not strong, I will be unable to endure suffering. If I cannot endure suffering, I will be unable to cultivate wholesome dharmas. If I can endure suffering, I will be able to cultivate immeasurable wholesome dharmas.

If I lack the strength to endure every kind of suffering, then when experiencing pain I will give rise to anger, and when experiencing pleasure I will give rise to craving and attachment. If I seek pleasure but fail to obtain it, ignorance will arise.” Therefore, ordinary beings give rise to the outflows of existence in relation to the four kinds of offerings.

Because a great bodhisattva is able to contemplate deeply, he does not give rise to outflows. Therefore, the bodhisattva is called free from outflows. How, then, could the Tathagata be called subject to outflows? Therefore, the Tathagata is not called subject to outflows.

Furthermore, good man! Although all ordinary beings skillfully guard the body, their minds still deliberately give rise to three kinds of evil thought. Because of this cause and condition, even though they eliminate the afflictions and are born in the Realm of Neither Perception nor Non-Perception, they must still return and fall into the three evil destinies.

Good man! It is as though a person crossed the great ocean and was about to reach the other shore, but then drowned and died. Ordinary beings are also like this: they are about to reach the end of the three realms, yet return and fall into the three evil destinies.

Why is this? Because they have no wholesome thought. What are wholesome thoughts?

They are the six recollections. In ordinary beings, the wholesome mind is feeble, while all that is unwholesome blazes fiercely. Because the wholesome mind is feeble, the mind of wisdom is weak.

Because the mind of wisdom is weak, the outflows increase. With the pure eye of wisdom, the great bodhisattva sees the faults of the three thoughts. He knows that these three evil thoughts are fraught with all manner of peril and constantly cause beings to become adversaries of the Three Vehicles.

Through the causes and conditions of the three thoughts, immeasurable ordinary beings are prevented from seeing Buddha-nature. Throughout immeasurable kalpas, they give rise to inverted views, holding that the Buddha, the World-Honored One, does not possess Permanence, Bliss, and Self, but only Purity, and that the Tathagata ultimately enters nirvana. All beings are impermanent, without bliss, without self, and impure, yet because their minds are inverted, they say that beings possess Permanence, Bliss, Self, and Purity.

In truth, there are no Three Vehicles, yet because their minds are inverted, they say that there are Three Vehicles. The One True Way is real and not false, yet because their minds are inverted, they say that there is no One True Way. These three evil thoughts are constantly reproached by all Buddhas and bodhisattvas.

These three evil thoughts constantly harm oneself and also harm others. When these three evil thoughts are present, all evils constantly come as their retinue. These three evil thoughts are precisely the three bonds that bind beings to boundless birth and death.

The great bodhisattva constantly contemplates the three evil thoughts in this way.

If, because of some cause or condition, a thought of desire should arise in the bodhisattva, he remains silent and does not accept it. It is as when a dignified and pure person refuses all filthy and impure excrement; as when a person refuses to take hold of a red-hot iron ball; as when one of the Brahmin caste refuses beef; as when a person who has eaten his fill refuses unwholesome food; or as when a Wheel-Turning King refuses to share a bed with any chandala.

The great bodhisattva likewise neither accepts nor tastes the three evil thoughts, those wicked thieves. Why is this? Because the bodhisattva reflects: “Beings know me to be an excellent field of merit; how, then, could I accept these evil dharmas?

If I accept evil thoughts, I shall not be fit to serve as a field of merit for beings. I myself do not declare that I am an excellent field of merit, but when beings see my appearance, they say that I am an excellent field of merit. If I now give rise to such evil thoughts, I shall be deceiving all beings.

In the distant past, because I practiced deception, I wandered through birth and death for immeasurable kalpas and fell into the three evil destinies. If, with an evil mind, I accept the faithful offerings of others, all devas, humans, and seers possessing the five superknowledges will see and know this and reproach me. If, while harboring evil thoughts, I accept the faithful offerings of others, I may cause the donor’s karmic reward to be diminished, or even leave the donor without any reward at all.

If, with an evil mind, I accept the offerings of a danapati, I shall forge enmity between the donor and myself. All donors constantly regard me as their beloved child; how, then, could I deceive them and cause them to regard me as an enemy? Why is this?

Because I may cause the donors to receive no karmic reward, or only a small reward.

“I constantly call myself one who has gone forth, yet one who has gone forth should not give rise to evil. If one gives rise to evil, one has not truly gone forth. In one who has gone forth, body and speech accord with one another; if they do not accord, that person has not truly gone forth.

I left my parents, brothers, wife, children, relatives, and friends to go forth and cultivate the Way. This is precisely the time to cultivate wholesome thoughts, not the time to cultivate unwholesome thoughts. It is as though someone entered the sea in search of treasure but, instead of choosing genuine pearls, chose crystal; as though someone abandoned the sound of exquisite music to wander amid filthy excrement; as though someone abandoned a precious maiden and cherished thoughts of one who was lowly; as though someone discarded vessels of gold and used earthen bowls; as though someone abandoned ambrosia and drank poison; or as though someone abandoned a good, virtuous, and intimate physician and instead followed a hateful enemy to ask for medicine to cure himself.

I am also like this: I abandon the ambrosial flavor of the Dharma of the great teacher, the Tathagata, the World-Honored One, and drink the various evil thoughts of the demon-enemy.

“A human body is as difficult to obtain as the udumbara flower, yet I have now obtained it. The Tathagata is even more difficult to encounter than the udumbara flower, yet I have now encountered him. The pure treasure of the Dharma is difficult to see and hear, yet I have now heard it, like a blind turtle encountering the hole in a piece of wood floating upon the sea.

Human life does not remain but passes swiftly, like water flowing down a mountain. Although the light of life still remains today, it is difficult to preserve. How, then, could I let my mind run free and allow it to dwell in evil dharmas?

A healthy physical form does not endure and is like a swift-running horse; how, then, could I rely upon it and give rise to arrogance? Just as evil spirits lurk and seek out people’s faults, so too the evil spirits of the four great elements constantly lurk and seek out my faults; how, then, could I allow evil thoughts to arise? It is like a decaying house whose roof is about to collapse.

My life is also like this; how, then, could I give rise to evil?

“I bear the name śramana, and a śramana is said to be one who trains in wholesome thought. If I now give rise to unwholesome thought, how can I be called a śramana? I bear the name of one who has gone forth, and one who has gone forth is said to be one who cultivates the wholesome Way.

If I now commit evil, how can I be called one who has gone forth? I now bear the name of a true Brahmin, and a Brahmin is said to be one who cultivates pure conduct. If I now again produce impure, evil thoughts, how can I be called a Brahmin?

I now also bear the name of the great Kshatriya caste, and a Kshatriya is able to destroy enemies. If I am now unable to destroy the evil enemy, how can I be called a Kshatriya? I bear the name bhikshu, and a bhikshu is said to be one who destroys the afflictions.

If I now cannot destroy the afflictions of evil thought, how can I be called a bhikshu?

“There are six things that are difficult to encounter in the world, yet I have now obtained them. How, then, could I still allow evil thoughts to remain in my mind? What are the six? First, it is difficult to encounter a Buddha in the world. Second, it is difficult to hear the True Dharma. Third, it is difficult to give rise to a mind of fear. Fourth, it is difficult to be born in a central land. Fifth, it is difficult to obtain a human body. Sixth, it is difficult to possess all the faculties in full. I have obtained these six things that are so difficult to obtain. Therefore, I should not give rise to evil thoughts.”

At that time, the bodhisattva, cultivating the Great Nirvana Sutra in this way, constantly and diligently contemplates these evil states of mind. Because ordinary beings do not see the faults and perils of such evil states of mind, they accept the three thoughts; this is called accepting the outflows. Having seen them, the bodhisattva does not accept them, does not cling to them, relinquishes them, and does not preserve them. Instead, relying upon the Noble Eightfold Path, he drives them away and severs them. Therefore, the bodhisattva does not accept the outflows. How, then, can it be said that the Tathagata has outflows? For this reason, the Tathagata, the World-Honored One, must also be said to have outflows.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Twenty -