大般涅槃經

Volume 21

CHAPTER: BODHISATTVA KING OF LOFTY VIRTUE, WHOSE RADIANT LIGHT SHINES EVERYWHERE (continued)

Furthermore, good man, when ordinary beings encounter physical or mental suffering and affliction, they give rise to all kinds of evil. If afflicted by bodily or mental illness, they cause body, speech, and mind to commit all kinds of evil. Because they commit evil, they revolve through the three evil realms and undergo every kind of suffering. Why is this? Because ordinary beings lack mindfulness and wisdom. Therefore, they generate all kinds of defilements; these are called the defilements of mindfulness.

A great bodhisattva always reflects: “From the distant past, throughout innumerable kalpas until now, on account of this very body and mind, I have committed all kinds of evil. Through these causes and conditions, I have wandered in birth and death within the three evil realms, undergoing every kind of suffering, and have been made to stray far from the right paths of the Three Vehicles.” Because of these evil causes and conditions, the bodhisattva becomes greatly fearful of his own body and mind, abandons every evil path, and turns toward the path of goodness.

Good man, suppose a king placed four venomous snakes in a small chest and ordered a man to feed and watch over them, and upon waking to rub and wash their bodies. If he caused even one snake to become angry, the king would have him executed in the marketplace according to the law. When the man heard the king’s urgent command, fear arose in his heart. He abandoned the small chest and fled. The king then ordered five candalas, brandishing knives, to pursue him. The man looked back and saw the five men chasing behind him, so he fled even faster.

At that time, the five men resorted to an evil stratagem: they secretly concealed the knives they were carrying and sent one man to pretend to be friendly, saying to the fugitive, “You should come back!” The man did not trust him and rushed into a village, intending to conceal himself. After entering the village, he looked into every house but saw no one. He picked up the various vessels and examined them, but they were all empty. Having seen no people and found no possessions, he sat down upon the ground. He then heard a voice from empty space saying, “Alas, good man! This village is empty and has no inhabitants. Tonight six great bandits will come. If you encounter them, your life will not be preserved. How will you escape?”

At that moment, the man’s fear increased further, and he departed once more. Along the road, he encountered a river whose waters flowed swiftly, but there was neither boat nor raft. Because he was afraid, he gathered various grasses and pieces of wood to make a raft. He then reflected: “If I remain here, I shall be harmed by the five candalas, the venomous snakes, the one who falsely pretends to be friendly, and the six great bandits. If I cross this river but cannot rely upon the raft, I shall sink and drown. I would rather drown in the water than allow myself to be harmed by those venomous snakes and bandits.”

He then pushed the grass raft into the water, supported his body upon it, moved his hands and feet, and made his way across the current. Having reached the farther shore, he was safe and free from calamity. His heart became open and at ease, and his fear vanished.

The great bodhisattva, having heard and upheld the Great Nirvana Sutra, contemplates the body as the small chest and earth, water, fire, and wind as the four venomous snakes. There is poison in their sight, poison in their touch, poison in their breath, and poison in their bite. When beings encounter these four kinds of poison, they lose their lives. The four great elements of beings are likewise: their sight may be harmful, their touch may be harmful, their breath may be harmful, or their bite may be harmful. Through these causes and conditions, beings become separated from all that is wholesome.

Furthermore, good man, the great bodhisattva observes that the four venomous snakes belong to four lineages: kshatriya, brahmin, vaishya, and shudra. These snakes of the four great elements are likewise, possessing four kinds of nature: hardness, moisture, heat, and movement. Thus the four great elements and the four venomous snakes share these corresponding natures.

Furthermore, good man, the great bodhisattva contemplates these four great elements as four venomous snakes. What is meant by such contemplation? These four venomous snakes constantly watch for an opportunity against a person: when should they look at him? When should they touch him? When should they breathe upon him? When should they bite him? The venomous snakes of the four great elements are likewise: they constantly lie in wait for beings, seeking their shortcomings and vulnerabilities.

If one is killed by four venomous snakes, one will not necessarily arrive in the three evil realms; but if one is killed by the four great elements, one will certainly arrive in the three evil realms, without any doubt. Although these four venomous snakes are watched over and fed, they still desire to kill people. The four great elements are likewise: although constantly provided for, they continually lead people to commit every kind of evil.

If even one of these four venomous snakes becomes angry, it can kill a person. The natures of the four great elements are likewise: if even one element becomes disturbed, it can harm a person. Although these four venomous snakes dwell together in one place, each has a different disposition. The venomous snakes of the four great elements are likewise: although dwelling together in one place, their natures are each distinct.

Although these four venomous snakes are treated with respect, they are difficult to approach intimately. The venomous snakes of the four great elements are likewise: although treated with respect, they too are difficult to approach intimately. When these four venomous snakes harm a person, a shramana, brahmin, or another person may employ a mantra or medicine and thereby cure him. But when the four great elements kill a person, even if shramanas, brahmins, and others employ spiritual mantras and excellent medicines, they cannot cure him.

Just as a person who willingly recognizes the foul and repellent odor of the four venomous snakes immediately distances himself from them, so too do the Buddhas and bodhisattvas, upon perceiving the odor of the four great elements, immediately distance themselves from them. The bodhisattva then reflects further upon the venomous snakes of the four great elements, becomes greatly afraid, turns away and swiftly flees, and diligently cultivates the Noble Eightfold Path.

A chandala represents the five skandhas. Why is it said that a bodhisattva contemplates the five skandhas as chandalas? Chandalas often cause people to suffer separation from those they love and encounter with those they hate. The five skandhas are likewise: they cause people to become covetous, draw near to unwholesome dharmas, and distance themselves from all wholly wholesome dharmas.

Furthermore, good man! Just as chandalas adorn themselves with all manner of weapons—knives, shields, bows, arrows, bronze armor, long spears, and so forth—with which they can harm people, so too do the five skandhas firmly array themselves with the various afflictions and harm foolish people, causing them to fall into the realms of existence.

Good man! Just as chandalas seize the opportunity to harm those who have committed offenses, so too do the five skandhas, through the faults of the fetters, constantly harm people. Therefore, a bodhisattva deeply contemplates the five skandhas as chandalas.

Furthermore, a bodhisattva contemplates the five skandhas as chandalas. Chandalas have no compassionate heart; they harm enemies and loved ones alike. The five skandhas are likewise: having no compassionate heart, they harm both the good and the evil. Just as chandalas torment everyone, so too do the five skandhas, through the afflictions, constantly torment all beings wandering through birth and death. Therefore, a bodhisattva contemplates the five skandhas as chandalas.

Furthermore, a bodhisattva contemplates the five skandhas as chandalas. Chandalas constantly harbor the intention to harm. The five skandhas are likewise, constantly harboring the fetters and defilements that torment and harm. Know that a person who has no feet, knife, staff, or attendants will certainly be slain by a chandala. Sentient beings are likewise: without feet, a knife, or attendants, they are slain by the five skandhas. The feet signify moral precepts, the knife signifies wisdom, and the attendants signify good spiritual friends. Because they lack these three things, they are slain by the five skandhas. Therefore, a bodhisattva contemplates the five skandhas as chandalas.

Furthermore, good man! A great bodhisattva contemplates the five skandhas as being even worse than chandalas. Why is this? Those who are slain by chandalas do not thereby fall into hell, whereas those slain by the five skandhas fall into hell. For this reason, a bodhisattva contemplates the five skandhas as being even worse than chandalas.

Having made this contemplation, the bodhisattva vows: “I would rather remain close to chandalas throughout my life than draw near to the five skandhas even for a moment.” Chandalas can harm only foolish people in the Desire Realm, whereas these bandits, the five skandhas, harm all ordinary beings throughout the three realms. Chandalas can kill only those who have committed offenses, whereas the bandits of the five skandhas do not ask whether beings are guilty or innocent; they can harm them all.

Chandalas do not harm the elderly and infirm, women, or children, whereas these bandits, the five skandhas, do not ask whether beings are elderly, women, children, or weak; they harm them all. Therefore, a bodhisattva deeply contemplates these five skandhas as being even worse than chandalas. Thus the bodhisattva vows that he would rather remain close to chandalas throughout his life than draw near to the five skandhas even for a moment.

Furthermore, good man! Chandalas harm only others and certainly do not harm themselves. The bandits of the five skandhas harm both themselves and others.

One may escape from chandalas by pleading with fine words, money, and precious goods. The five skandhas are not so; one cannot escape them by forceful entreaties, skillful words, inducements, money, or precious goods. Chandalas do not necessarily commit killings continually throughout the four seasons.

The five skandhas are not so; in every thought, moment after moment, they constantly harm sentient beings. Chandalas remain only in one place, so one can flee from them. The five skandhas are not so; they are present everywhere, so there is nowhere to flee.

Although chandalas harm people, once they have done so, they do not pursue them further. The five skandhas are not so; after harming and killing sentient beings, they continue to pursue them without ever leaving. Therefore, a bodhisattva would rather remain close to chandalas throughout his life than draw near to the five skandhas even for a moment.

Through skillful means, a wise person can escape from the five skandhas. These skillful means are the Noble Eightfold Path, the six paramitas, the four immeasurable minds, and so forth. Through these means, the wise attain liberation, and their bodies and minds are not slain by the five skandhas. Why is this? Because their bodies are like vajra and their minds are like empty space. Therefore, their bodies and minds are difficult to obstruct or destroy.

For this reason, when a bodhisattva contemplates and sees that the skandhas bring to fulfillment all manner of unwholesome dharmas, he becomes greatly fearful and cultivates the Noble Eightfold Path. He is like the man who, fearing the four venomous snakes and the five chandalas, hastens along the road without turning back to look behind him.

One who deceitfully assumes the guise of a friend is called craving. A great bodhisattva deeply contemplates the fetter of craving as an enemy who deceitfully assumes the guise of a friend. If one knows the person’s true nature, he can do nothing; if one does not know it, one will certainly be harmed.

Craving is also thus. If one knows its nature, it cannot cause beings to revolve through birth and death; if one does not know its nature, one revolves through the six realms and undergoes every kind of suffering. Why is this?

Because craving is an illness difficult to abandon, just as an enemy who deceitfully assumes the guise of a friend is difficult to keep at a distance. An enemy who deceitfully assumes the guise of a friend constantly watches for a person’s vulnerabilities, causing that person to suffer separation from those he loves and association with those he hates. Craving is also thus: it causes people to become estranged from all wholesome dharmas and to draw near to all unwholesome dharmas.

For this reason, a great bodhisattva deeply contemplates craving as an enemy who deceitfully assumes the guise of a friend. Seeing yet not seeing, hearing yet not hearing, is like an ordinary person who sees the faults of birth and death but, although possessing wisdom, is obscured by ignorance and afterward again fails to see them. Shravakas and pratyekabuddhas are also thus: although they see, they do not see; although they hear, they do not hear.

Why is this? It is because of the mind of craving. Why is that?

Although they see the faults of birth and death, they cannot swiftly attain unsurpassed perfect enlightenment. For this reason, a great bodhisattva contemplates this fetter of craving as an enemy who deceitfully assumes the guise of a friend. What is meant by the characteristics of an enemy who deceitfully assumes the guise of a friend?

Such an enemy is not truthful, yet deceitfully appears truthful; cannot be trusted as an intimate, yet deceitfully appears intimate; is truly not good, yet deceitfully appears good; and truly bears no affection, yet deceitfully appears affectionate. Why is this? Because he constantly watches for a person’s vulnerabilities, wishing to harm him.

Craving is also thus. For the sake of beings, it constantly presents what is not true as true, what cannot be trusted as intimate, what is not wholesome as wholesome, and what is not worthy of love as lovable... thereby constantly deceiving all beings into revolving through birth and death. For this reason, a bodhisattva contemplates craving as an enemy who deceitfully assumes the guise of a friend.

With an enemy who deceitfully assumes the guise of a friend, one sees only his bodily and verbal conduct and does not see his heart. Therefore, he is able to deceive. Craving is also thus: it is merely false and deceptive and in truth cannot be apprehended.

Therefore, it can delude all beings. An enemy who deceitfully assumes the guise of a friend has a beginning and an end and can easily be kept at a distance. Craving is not thus: it has neither beginning nor end and is difficult to leave behind.

An enemy who deceitfully assumes the guise of a friend is difficult to recognize from afar but easy to recognize when near. Craving is not thus: it is difficult to recognize even when near, how much more so from afar? For this reason, a bodhisattva contemplates craving as being even worse than an enemy who deceitfully assumes the guise of a friend.

Because of the fetter of craving, all beings are far from Great Nirvana and near to birth and death; far from Permanence, Bliss, Self, and Purity, and near to impermanence, suffering, non-self, and impurity. Therefore, throughout the sutras I call it the three defilements. Because of ignorance in relation to present circumstances, beings do not see its faults and dangers and thus cannot abandon it.

An enemy who deceitfully assumes the guise of a friend certainly cannot harm a wise person. Therefore, when a bodhisattva deeply contemplates this craving, fear arises, and he cultivates the Noble Eightfold Path, just as that man, fearing four venomous snakes, five chandalas, and one person deceitfully assuming the guise of a friend, hastens along the road and never turns back.

The empty village is the six internal ayatanas. A great bodhisattva contemplates these six ayatanas as empty and devoid of anything possessed, like an empty village. It is as though that frightened man entered the village but did not see even a single inhabitant, and upon searching its containers found not a single object.

A bodhisattva is also thus: carefully contemplating the six ayatanas as empty and devoid of anything possessed, he does not perceive the real existence of any being or thing. Therefore, a bodhisattva contemplates the six internal ayatanas as empty and devoid of anything possessed, like that empty village. Good man!

When the bandits watched that empty village from afar, they certainly did not conceive the perception of emptiness. Ordinary people are also thus: regarding the village of the six ayatanas, they do not give rise to the perception of emptiness. Because they cannot give rise to the perception of emptiness, they revolve through birth and death and undergo immeasurable suffering.

Good man! Only after the bandits arrived there did they give rise to the perception of emptiness. A bodhisattva is also thus: when contemplating these six ayatanas, he constantly gives rise to the perception of emptiness.

When he gives rise to the perception of emptiness, he does not revolve through birth and death or undergo suffering. Regarding these six ayatanas, a great bodhisattva is never inverted. Because he is not inverted, he no longer revolves through birth and death.

Furthermore, good man! If a band of robbers enters this empty village, they find ease and happiness. The robbers of the afflictions are also thus: when they enter these six ayatanas, they find ease and happiness.

Just as robbers dwelling in an empty village have no fear, so too the robbers of the afflictions, dwelling within these six ayatanas, have no fear. Just as that empty village becomes the dwelling place of lions, tigers, wolves, and all kinds of vicious beasts, so too these six internal ayatanas are the dwelling place of all the vicious beasts of evil afflictions. Therefore, a bodhisattva deeply contemplates the six ayatanas as empty and devoid of anything possessed, being solely the abode of everything unwholesome.

Furthermore, good man! A great bodhisattva contemplates the six internal ayatanas as empty and devoid of anything possessed, like that empty village. Why is this?

Because they act deceptively and are not real; although empty and devoid of anything possessed, they cause the perception of “existence” to arise. Although there is in truth no happiness, they cause the perception of happiness to arise; although there is in truth no person, they cause the perception of a person to arise. The six internal ayatanas are also thus: although empty and devoid of anything possessed, they cause the perception of existence to arise; although there is in truth no happiness, they cause the perception of happiness to arise; although there is in truth no person, they cause the perception of a person to arise.

Only a wise person can know this reality. Furthermore, good man! An empty village may sometimes contain people and sometimes contain no one.

The six ayatanas are not thus: they are invariably devoid of any person. Why is this? Because their nature is always empty.

What the wise know is not something seen by the eyes. Therefore, a bodhisattva contemplates the many injuries inflicted by the six internal ayatanas and cultivates the Noble Eightfold Path without ceasing or resting, just as that man, fearing four venomous snakes, five chandalas, one person deceitfully assuming the guise of a friend, and six great robbers, hastens continually along the right road.

The six great bandits are the six external sense objects. The great bodhisattva contemplates these six sense objects as six great bandits. Why is this?

Because they can plunder all wholesome dharmas, just as six great bandits can plunder all the people’s treasures. These bandits of the six sense objects are likewise able to plunder all beings’ wealth of goodness. If six great bandits enter a person’s house, they can seize everything presently owned by that household, making no distinction between what is good and what is inferior, and cause one who was exceedingly wealthy suddenly to become poor.

These bandits of the six sense objects are likewise: if they enter a person’s faculties, they can seize all wholesome dharmas. Once those wholesome dharmas have been exhausted, that person becomes poor, destitute, and forsaken, and becomes an icchantika. Therefore, the bodhisattva firmly contemplates the six sense objects as six great bandits.

Furthermore, good man! When six great bandits wish to plunder someone’s possessions, they must rely upon an accomplice within. If there is no one within, they return empty-handed.

These bandits of the six sense objects are likewise: when they wish to plunder wholesome dharmas, they must rely upon beings inwardly perceiving and cognizing the characteristics of permanence, bliss, self, and purity, of non-emptiness, and so forth. If such characteristics do not exist within, the six evil bandits of the sense objects cannot plunder any wholesome dharma. The wise have no such characteristics within, whereas ordinary people do.

Therefore, the six sense objects constantly come and seize their wealth of wholesome dharmas. Because ordinary people do not guard it well, they suffer this plundering. That by which it is guarded is called wisdom.

The wise are able to guard it well and therefore are not plundered. Thus, the bodhisattva contemplates these six sense objects as being exactly like six great bandits, without any difference.

Furthermore, good man! Just as six great bandits can cause the bodies and minds of the people to suffer affliction, so too do these bandits of the six sense objects constantly cause the bodies and minds of beings to suffer affliction. Six great bandits can plunder only people’s present possessions, whereas the bandits of the six sense objects continually plunder the wholesome wealth of beings throughout the three periods of time.

Six great bandits delight in the night. These six evil bandits of the sense objects are likewise: they rejoice in the darkness of ignorance. Only kings can restrain those six great bandits.

The six evil bandits of the sense objects are likewise: only Buddhas and bodhisattvas can restrain them. Whenever those six great bandits wish to plunder, they do not discriminate according to lineage, handsome appearance, intelligence and wisdom, extensive learning, erudition, wealth and honor, poverty and lowliness, and so forth. The six evil bandits of the sense objects are likewise: when they wish to plunder wholesome dharmas, they do not discriminate according to handsome appearance and so forth, down to poverty and lowliness.

Although kings may cut off the hands and feet of those six great bandits, they still cannot cause their intent to cease. The six evil bandits of the sense objects are likewise: although stream-enterers, once-returners, and non-returners cut off their hands and feet, they still cannot prevent them from plundering wholesome dharmas. Just as only a mighty person can destroy and subdue those six great bandits, so too only the Buddhas and bodhisattvas can destroy and subdue the six evil bandits of the sense objects.

Suppose a person has many clansmen and a great multitude of companions and allies; that person cannot be plundered by the six bandits. Beings are likewise: if they have spiritual friends, they will not be plundered by the six evil bandits of the sense objects. If these six great bandits see a person’s possessions, they can steal and plunder them.

The bandits of the six sense objects are not like this: whatever is seen, known, heard, smelled, touched, or cognized, they can plunder it all. Six great bandits can plunder only the possessions of those in the Desire Realm; they cannot plunder anything in the Form Realm or the Formless Realm. The six evil bandits of the sense objects are not like this: they can plunder all wholesome treasures of the three realms.

Therefore, the bodhisattva firmly contemplates the six sense objects as surpassing those six great bandits. Having formed this contemplation, the bodhisattva cultivates the Noble Eightfold Path, proceeds straight onward, and never turns back. Just like that frightened man who, fearing the four venomous snakes, the five candalas, the one person who deceitfully feigned friendliness, and the six great bandits, abandoned the empty village and journeyed onward along the road.

When one encounters a river along the road, it represents the afflictions. Why is it said that a bodhisattva contemplates these afflictions as resembling a great river? Just as a swiftly flowing river can sweep away even a fragrant elephant, so too can the swift current of the river of afflictions sweep away a pratyekabuddha.

Therefore, the bodhisattva deeply contemplates the afflictions as resembling a swift-flowing river. Because its depths are difficult to reach, it is called a river. Because its far shore cannot be reached, it is called great.

In that great river are many kinds of vicious fish. The great river of afflictions is likewise: because only Buddhas and bodhisattvas can reach its bottom, it is called exceedingly deep; because only Buddhas and bodhisattvas can reach the other shore, it is called vast; and because it constantly harms all ignorant sentient beings, it is said to contain vicious fish. Therefore, the bodhisattva contemplates these afflictions as resembling a great river.

Just as the waters of a great river can nourish and cause all grasses, trees, and dense forests to grow, so too can the great river of afflictions cause the sentient beings of the twenty-five realms of existence to flourish. Therefore, the bodhisattva contemplates these afflictions as resembling a great river. Suppose a person falls into the waters of a great river and feels no shame or moral dread.

Sentient beings are likewise: though they fall into the river of afflictions, they feel no shame or moral dread. Just as a person who falls into a river may die before reaching its bottom, so too do those who fall into the river of afflictions, before reaching its very bottom, return again to revolve through the twenty-five realms of existence. What is called the bottom is the characteristic of emptiness.

If someone does not cultivate this characteristic of emptiness, one should know that this person will not escape the twenty-five realms of existence. Because sentient beings are unable to cultivate the characteristic of emptiness well, they are constantly swept away by the swift current of the river of afflictions. That great river can destroy only the body; it cannot sweep away all wholesome dharmas.

The great river of afflictions is not like this, for it can destroy all wholesome dharmas of body and mind. A violent great river can sweep away and drown people only within the desire realm. The great river of afflictions can sweep away and drown humans and devas throughout the three realms.

One can reach the other shore of a worldly great river by moving one’s hands and feet, but only a bodhisattva, relying upon the six paramitas, can cross the great river of afflictions. Just as the waters of a great river are difficult to cross, so too is the great river of afflictions difficult to cross. Why is it said to be difficult to cross?

Even great bodhisattvas of the Ten Abodes cannot yet cross it completely; only the Buddhas can cross it completely. Therefore, it is said to be difficult to cross. Suppose someone is swept away by a river and cannot cultivate even the slightest wholesome dharma.

Sentient beings are likewise: when swept away and submerged by the river of afflictions, they too are unable to cultivate wholesome dharmas. A person who falls into a river and is swept away by its waters may be rescued by someone possessing great strength. But when a person who has fallen into the river of afflictions becomes an icchantika, shravakas, pratyekabuddhas, and even the Buddhas cannot rescue that person.

At the end of a kalpa, when seven suns all shine forth, they can cause the great rivers of the world to dry up. The great river of afflictions is not like this. Although shravakas and pratyekabuddhas cultivate the seven factors of enlightenment, they still cannot cause it to dry up.

Therefore, the bodhisattva contemplates the afflictions as resembling a violent river.

Suppose that person, fearing the four venomous snakes, the five Chandala men, the deceiver who feigns friendliness, and the five great bandits, leaves the empty village and follows the road. Having reached the river, he gathers grass to make a raft. The bodhisattva is likewise: fearing the snakes of the four great elements, the Chandalas of the five skandhas, craving that deceitfully feigns friendliness, the empty village of the six ayatanas, and the vicious bandits of the six sense objects, he reaches the river of afflictions and cultivates morality, concentration, wisdom, liberation, the knowledge and vision of liberation, the six paramitas, the thirty-seven factors conducive to enlightenment, and so forth, using them as a boat and raft.

The bodhisattva then relies upon this raft to cross the river of afflictions and reach the other shore of the eternal bliss of nirvana. A bodhisattva cultivating Great Nirvana gives rise to this thought: “If I cannot patiently endure such bodily and mental suffering, I shall be unable to enable all sentient beings to cross beyond the river of afflictions.” Because of this thought, although the bodhisattva experiences such bodily and mental anguish, he silently and patiently endures it.

Because he patiently endures it, no outflows arise. If even such a bodhisattva has no outflows, how could the Buddha, the Tathagata, have outflows? Therefore, the Buddhas are not said to possess outflows.

Why, then, is the Tathagata said not to be without outflows? The Tathagata constantly acts within what possesses outflows, and what possesses outflows is precisely the twenty-five realms of existence. Therefore, ordinary beings and shravakas say that the Buddha has outflows.

Yet the Buddhas, the Tathagatas, are truly without outflows.

Good man! For this reason, the Buddhas, the Tathagatas, have no fixed characteristic. Good man! Therefore, the commission of the four grave offenses, the slandering of the Vaipulya Sutras, and the state of an icchantika are all not fixed.

At that time, the great bodhisattva Light-Pervading, Noble King of Virtue said:

“Indeed! Indeed! It is exactly as the Holy One has taught. All dharmas are unfixed. Because they are unfixed, one should know that the Tathagata likewise does not ultimately enter nirvana. As the Buddha previously said, a great bodhisattva who cultivates Great Nirvana hears what is not heard. Within this there are nirvana and Great Nirvana. What is nirvana? What is Great Nirvana?”

At that time, the Buddha praised the great bodhisattva Light-Pervading, Noble King of Virtue, saying:

– Excellent! Excellent! Good man! Only a bodhisattva who has attained mindfulness and dharani could pose questions as you have done. Good man! Just as people in the world commonly say: among seas there is a great sea; among rivers, a great river; among mountains, a great mountain; among lands, a great land; among cities, a great city; among sentient beings, a great sentient being; among kings, a great king; among people, a great person; among devas, the Deva above Devas; and among paths, the Great Path. Nirvana is likewise: among nirvanas there is Great Nirvana. What is called nirvana? Good man! When a hungry person obtains a little rice to eat, this is called peace and happiness, and such peace and happiness is also called nirvana. When a sick person recovers, this is called peace and happiness, and such peace and happiness is also called nirvana. When a frightened person finds a refuge, he attains peace and happiness, and such peace and happiness is also called nirvana. When a destitute person finds an object made of the seven treasures, he attains peace and happiness, and such peace and happiness is also called nirvana. When a person contemplates dry bones and does not give rise to lust, he attains peace and happiness, and such peace and happiness is also called nirvana. Nirvanas such as these cannot be called Great Nirvana. Why is this? The cessation of hunger and thirst, sickness, fear, poverty, the arising of craving and attachment, and so forth is called nirvana, but it is not Great Nirvana. Good man! If ordinary beings and all shravakas, whether by means of worldly practices or by means of the Noble Path, sever the fetters of the realm of desire, they attain peace and happiness; such peace and happiness is also called nirvana, but it cannot be called Great Nirvana. They may sever the fetters from the first dhyana up to the realm of Neither Perception nor Non-Perception and thereby attain peace and happiness; such peace and happiness is also called nirvana, but it cannot be called Great Nirvana. Why is this? Because afflictions can arise in them again, and habitual tendencies remain. What are the habitual tendencies of the afflictions? Shravakas and pratyekabuddhas retain the residues of affliction expressed in such notions as: ‘my body,’ ‘my robe,’ ‘I go,’ ‘I return,’ ‘I speak,’ ‘I hear’; ‘the Buddha-Tathagatas enter nirvana’; ‘the nature of nirvana is without self and without bliss, possessing only permanence and purity’; and so forth. These are called the habitual tendencies of the afflictions. They hold that the Buddha, Dharma, and Sangha have distinct characteristics; that the Tathagata ultimately enters nirvana; and that the nirvana attained by shravakas and pratyekabuddhas and that attained by the Buddha-Tathagatas are equal and without distinction. For this reason, what is attained by those of the Two Vehicles is not Great Nirvana. Why is this? Because it lacks Permanence, Bliss, Self, and Purity. Only Permanence, Bliss, Self, and Purity may be called Great Nirvana.

Good man! Just as a place capable of receiving all streams of water is called the great ocean, so too the place entered by shravakas, pratyekabuddhas, bodhisattvas, and all Buddha-Tathagatas is called Great Nirvana. The Four Dhyanas, the three samadhis, the eight liberations, the eight spheres of mastery, the ten spheres of totality, and so forth—because one who follows them can gather immeasurable wholesome dharmas such as these, it is called Great Nirvana.

Good man! Suppose there is a river whose bottom even the foremost fragrant elephant cannot reach; it is then called great. That which shravakas, pratyekabuddhas, and even bodhisattvas of the Ten Abodes attain without seeing Buddha-nature is called nirvana, but not Great Nirvana. If one can clearly see Buddha-nature, it is called Great Nirvana. Only the Great Elephant King can reach the bottom of this Great Nirvana. “Great Elephant King” refers to all Buddhas.

Good man! Just as a mountain is called great only when great nagas, such as the Great Naga and Patagandha, and mighty men, after a long time, still cannot reach its summit, so too that which the great nagas—the shravakas and pratyekabuddhas—and the mighty men—the bodhisattvas—cannot see is called Great Nirvana.

Furthermore, good man! A place where a lesser king resides is called a small city, while a place where a wheel-turning sage-king resides is called a great city. The abiding places attained by shravakas and pratyekabuddhas after eighty thousand, sixty thousand, forty thousand, twenty thousand, or ten thousand kalpas are called nirvana. Only the abiding place of the unsurpassed sacred king, the Lord of Dharma, is called Great Parinirvana. Therefore, it is called Great Parinirvana.

Good man! Suppose a person sees the four divisions of an army and feels no fear. You should know that such a person is called a great being. If a being feels no fear toward the evil karma and afflictions of the three evil realms and can dwell therein to widely deliver sentient beings, you should know that this person has attained Great Nirvana.

If a person can make offerings to his parents, honor shramanas and brahmins, cultivate wholesome dharmas, speak truthfully without deceit, patiently endure evils, and generously give to the poor and needy, he is called a Great Man. A bodhisattva is likewise: possessing great loving-kindness and compassion, pitying all beings, regarding sentient beings as his own parents, able to carry them across the river of birth and death, and universally revealing to them the Path of the One Reality. This is called Great Parinirvana.

Good man! “Great” means inconceivable. That which is inconceivable and cannot be believed by any sentient being is called Great Parinirvana. Because it is seen only by Buddhas and bodhisattvas, it is called Great Nirvana.

For what reason is it also called “Great”? Because it is attained only through immeasurable causes and conditions, it is called great. Good man! Just as something attained by worldly people through many causes and conditions is called great, nirvana is likewise called great because it is attained through many causes and conditions.

Why is it called Great Nirvana? Because it possesses the Great Self, it is called Great Nirvana, whereas ordinary nirvana is without self. Because it possesses great sovereignty, it is called the Great Self.

What is called great sovereignty? Possessing eight kinds of sovereignty is called the Self. What are the eight?

First, one can manifest one body as many bodies. The bodies, great and small, are as numerous as motes of dust, filling immeasurable worlds throughout the ten directions. The Tathagata’s body is not truly made into motes of dust, but through sovereignty he manifests bodies as numerous as motes of dust. Such sovereignty is the Great Self.

Second, he manifests a body as minute as a mote of dust that fills the three-thousandfold great-thousand world. The Tathagata’s body does not truly fill the three-thousandfold great-thousand world. Why? Because it is unobstructed; yet through sovereignty it fills the three-thousandfold great-thousand world. Such sovereignty is called the Great Self.

Third, he can lightly raise this body that fills the three-thousandfold great-thousand world, fly through empty space, and pass unobstructed through Buddha-worlds as numerous as twenty times the sands of the Ganges. The Tathagata’s body is in truth neither heavy nor light, but through sovereignty he can make it heavy or light. Such sovereignty is called the Great Self.

Fourth, through sovereignty he attains sovereign mastery. What is called sovereign mastery? The Tathagata abides single-mindedly and unmoving, yet can manifest immeasurable transformed forms of every kind, causing them all to possess minds. At times, the Tathagata may perform one act yet cause each sentient being to perceive it as accomplished individually. The Tathagata’s body constantly abides in one land, yet he causes all beings in other lands to see it. Such sovereignty is called the Great Self.

Fifth is sovereignty over the faculties. What is called sovereignty over the faculties? With any single faculty, the Tathagata can see forms, hear sounds, smell fragrances, distinguish flavors, perceive tactile objects, and know dharmas. Yet the Tathagata’s six faculties may also neither see forms, hear sounds, smell fragrances, distinguish flavors, perceive tactile objects, nor know dharmas. Through sovereignty, he causes the faculties to possess sovereign mastery. Such sovereignty is called the Great Self.

Sixth, through sovereignty he attains all dharmas. The Tathagata’s mind also entertains no perception of attainment. Why? Because there is nothing attained. If something existed, it could be called attained, but in truth there is nothing possessed. Why, then, is it called attainment? If the Tathagata were said to entertain a perception of attainment, then all Buddhas would not attain nirvana. Because there is no attainment, it is called the attainment of nirvana. Through sovereignty he attains all dharmas, and because he attains all dharmas, this is called the Great Self.

Seventh, because his speech is sovereign, the Tathagata may expound the meaning of a single verse for immeasurable kalpas without exhausting its meaning. This applies to morality, concentration, generosity, wisdom, and so forth. At that time, the Tathagata does not give rise to the thought, “I speak and that person listens,” nor does he form the notion of a single verse. According to worldly convention, four lines constitute one verse. Because the Tathagata speaks in accordance with worldly convention, it is called a verse. The nature of all dharmas is itself beyond anything that can be spoken, yet through sovereignty the Tathagata expounds it. Because he expounds it, this is called the Great Self.

Eighth, the Tathagata pervades all places, like empty space. The nature of empty space cannot be seen. The Tathagata is likewise invisible, yet through sovereignty he causes all beings to see him. Such sovereignty is called the Great Self.

Thus, the Great Self is called Great Nirvana. For this reason, it is called Great Nirvana.

Furthermore, good man! Just as a treasury containing many rare and precious objects, complete with hundreds of varieties, is called a great treasury, so too the exceedingly profound treasury of all Buddha-Tathagatas contains many rare and wondrous things, complete and lacking nothing, and is therefore called Great Nirvana.

Furthermore, good man! Only that which is boundless is called great. Nirvana is boundless; therefore, it is called great.

Furthermore, good man! Because it possesses great bliss, it is called Great Nirvana, whereas ordinary nirvana has no bliss. Because of four kinds of bliss, it is called Great Nirvana. What are the four?

First is the severance of pleasures. If pleasures are not severed, they are suffering; and if suffering exists, it cannot be called great bliss. Because pleasures are severed, there is no suffering; and that which is neither suffering nor pleasure is called Great Bliss. The nature of nirvana is neither suffering nor pleasure. Therefore, nirvana is called Great Bliss. For this reason, it is called Great Nirvana.

Furthermore, good man! Bliss is of two kinds: first, the bliss of ordinary beings; second, the bliss of the Buddhas. The bliss of ordinary beings is impermanent and subject to decay; therefore, it is not true bliss. The Buddhas possess eternal bliss without change; therefore, it is called Great Bliss.

Furthermore, good man! There are three kinds of feeling: first, painful feeling; second, pleasant feeling; and third, neither-painful-nor-pleasant feeling. That which is neither painful nor pleasant is also suffering. Although nirvana is likewise neither painful nor pleasant, it is called Great Bliss.

Because of Great Bliss, it is called Great Nirvana. Second, because it is Great Quiescence, it is called Great Bliss. The nature of nirvana is Great Quiescence.

Why is this so? Because it is far removed from all disturbing and clamorous dharmas. Because of Great Quiescence, it is called Great Nirvana.

Third, because of knowing all things, it is called Great Bliss. Not knowing all things cannot be called Great Bliss. All Buddha-Tathagatas know all things; therefore, it is called Great Bliss.

Because of Great Bliss, it is called Great Nirvana. Fourth, because the body is indestructible, it is called Great Bliss. If the body could be destroyed, it could not be called bliss.

The body of the Tathagata is an indestructible vajra body; it is not a body of afflictions, but an impermanent body, and therefore it is called Great Bliss. Because of Great Bliss, it is called Great Nirvana. Good man!

Names in the world are sometimes based on causes and conditions and sometimes not based on causes and conditions. A name based on causes and conditions is, for example, that of Sariputra: his mother was named Sari, and because the son was named after his mother, he was called Sariputra. The ascetic Mathura was born in the country of Mathura, and because he was named after the country, he was called the ascetic Mathura.

In the case of Maudgalyayana, Maudgalyayana was his clan name, and because he was named after his clan, he was called Maudgalyayana. I was born into the Gautama clan, and because I was named after my clan, I am called Gautama. In the case of the ascetic Visakha, Visakha is the name of a star.

Because he took the star as his name, he was called Visakha. If a person has six fingers on one hand, because of those six fingers he is called a six-fingered person. One who serves the Buddha or serves a deva is called a slave of the Buddha or a slave of the devas because of the Buddha or the devas.

One born from moisture is called moisture-born because one is born from dampness. Names based on sounds include Ka-ka-la, Cuu-cuu-la, and Dan-dan-la. Such names and so forth are called names based on causes and conditions.

Names not based on causes and conditions include lotus flower, earth, water, fire, wind, and empty space. As for Mandavya, it is one name with two actual referents: first, it denotes a hall; second, it denotes drinking water. Although a house does not drink water, it too is called Mandavya.

Sarvasata is named “serpent canopy,” although it is not actually a serpent canopy. This is called a name not based on causes and conditions, a designation merely imposed by force. Tilapayi is named “oil-eater,” although in truth he does not eat oil; it is merely a name forcibly imposed upon him.

This is called an imposed name having no causes and conditions. Good man! This Great Nirvana is also like this: it has no causes and conditions, but is a designation imposed upon it.

Good man! It is like empty space, which is not called great because of some smaller empty space. Nirvana is likewise not called Great Nirvana in relation to some lesser characteristic.

Good man! A dharma that cannot be measured or conceived is called great. Nirvana is likewise immeasurable and inconceivable; therefore, it is called Great Parinirvana.

Because it is utterly pure, it is called Great Nirvana. What is meant by utterly pure? Purity is of four kinds.

What are the four? First, the twenty-five realms of existence are called impure; because they can be permanently severed, it is called purity. Purity is nirvana, and such nirvana is also said to exist.

Yet this nirvana is in truth not existent. In accordance with worldly convention, the Buddha-Tathagatas say that nirvana exists. It is like people in the world calling someone “father” who is not their father, or calling someone “mother” who is not their mother.

Though they are not truly father or mother, they are called father or mother. Nirvana is likewise so: in accordance with worldly convention, all Buddhas say that Great Nirvana exists. Second is purity of karma.

The karma of all ordinary beings is impure; therefore, they have no nirvana. The karma of the Buddha-Tathagatas is pure; therefore, it is called Great Purity. Because of Great Purity, it is called Great Nirvana.

Third is purity of body. If the body is impermanent, it is called impure. The body of the Tathagata is eternal; therefore, it is called Great Purity.

Because of Great Purity, it is called Great Nirvana. Fourth is purity of mind. If the mind has outflows, it is called impure.

The mind of a Buddha is free of outflows; therefore, it is called Great Purity. Because of Great Purity, it is called Great Nirvana. Good man!

This means that if a good man or good woman cultivates the Great Nirvana Sutra in this way, that person will fully accomplish the merits of the first section.

THE GREAT PARINIRVANA SUTRA

– End of the Twenty-First Fascicle -