大般涅槃經

Volume Twenty-Two

CHAPTER TWENTY-TWO:

BODHISATTVA KĀŚYAPA—KING OF LOFTY VIRTUE, RADIANT LIGHT SHINING EVERYWHERE

Part IV

“Furthermore, good man, what is meant when it is said that a great bodhisattva who cultivates Great Nirvana fully accomplishes the second merit? Good man, when a great bodhisattva cultivates Great Nirvana, what was formerly unattained is now attained; what was formerly unseen is now seen; what was formerly unheard is now heard; where one formerly could not reach, one can now reach; and what was formerly unknown is now known.

“What is meant by ‘what was formerly unattained is now attained’? It refers to supernormal powers, which were formerly unattained but are now attained. Supernormal powers are of two kinds: first, internal; and second, external. What are called external powers are shared with non-Buddhist practitioners. Internal powers are also of two kinds: first, the supernormal powers of the Two Vehicles; and second, the supernormal powers of bodhisattvas. The supernormal powers attained by bodhisattvas through cultivating the Great Nirvana Sutra are not shared with shravakas or pratyekabuddhas.

“What does it mean that they are not shared with shravakas or pratyekabuddhas? In performing supernormal transformations, those of the Two Vehicles can produce only one manifestation with a single thought and cannot produce many. A bodhisattva is not like this: within a single thought, a bodhisattva can fully manifest bodies in all five destinies. Why is this? It is because such is the power of the Great Nirvana Sutra. This is called ‘what was formerly unattained is now attained.’

“Furthermore, what is meant by ‘what was formerly unattained is now attained’? It means attaining mastery over the body and mastery over the mind. Why is this? In all ordinary beings who possess body and mind, there is no mastery: sometimes the mind follows the body, and sometimes the body follows the mind.

“What is meant by the mind following the body? It is like a drunken person: when wine is present within the body and the body moves, the mind moves along with it. Likewise, when the body is indolent, the mind also becomes indolent. This is called the mind following the body. Again, in a young child, because the body is small and immature, the mind is also small and immature; in an adult, because the body is fully grown, the mind is also mature. Again, when a person’s body is rough and dry, the mind constantly thinks of obtaining oil or ointment to moisten and soften it. This is called the mind following the body.

“What is meant by the body following the mind? It refers to walking, coming and going, sitting, lying down, and cultivating generosity, morality, patience, and diligence. The body of a sorrowful person becomes thin, haggard, and emaciated. The body of a joyful person becomes plump and radiant. The body of a frightened person trembles and shakes. When a person listens to the Dharma with undivided attention, the body becomes cheerful. When a person is distressed, tears stream down. This is called the body following the mind. A bodhisattva is not like this, for a bodhisattva attains mastery over both body and mind. This is called ‘what was formerly unattained is now attained.’

“Furthermore, good man, the great bodhisattva manifests bodies as minute as particles of dust. By means of these dust-particle bodies, the bodhisattva can travel everywhere throughout immeasurable and boundless Buddha-worlds, as numerous as the sands of the Ganges, without obstruction, while the mind constantly remains concentrated in its original place and does not move. This is called the mind not following the body. It is also called ‘where one formerly could not reach, one can now reach.’ All shravakas, pratyekabuddhas, and others cannot reach such places, but a bodhisattva can. Therefore, it is called ‘where one formerly could not reach, one can now reach.’

“Although all shravakas, pratyekabuddhas, and others employ supernormal powers, they cannot transform their bodies until they are as minute as particles of dust and travel everywhere throughout immeasurable Buddha-worlds as numerous as the sands of the Ganges. When the bodies of shravakas and pratyekabuddhas move, their minds move along with them. A bodhisattva is not like this: although the mind does not move, there is nowhere the body does not reach. This is called the bodhisattva’s mind not following the body.

“Furthermore, good man, a bodhisattva can transform the body until it is as vast as a three-thousand-great-thousand world and then place this vast body within a dust-particle body, while the bodhisattva’s mind does not thereby become small. Although shravakas and pratyekabuddhas can transform their bodies until they are as vast as a three-thousand-great-thousand world, they cannot place such a vast body within a dust-particle body. Since they cannot accomplish even this, how could they cause their minds not to move along with the body? This is called the bodhisattva’s mind not following the body.

“Furthermore, good man, with a single sound, a great bodhisattva can enable all beings throughout a three-thousand-great-thousand world to hear it, yet the bodhisattva’s mind does not form the thought of making that sound pervade all worlds and enabling beings to hear now what they had never heard before. From the outset, this bodhisattva does not say, ‘I shall enable beings to hear now what they have never heard before.’ If a bodhisattva were to say, ‘Because I expound the Dharma, I enable beings to hear what they have never heard,’ you should know that this person will certainly be unable to attain unsurpassed, complete and perfect enlightenment.

Why is this? It is because all beings do not hear an ‘I’ who is the speaker. Such a thought is a thought of birth and death, and all bodhisattvas have already brought such thoughts to an end.

For this reason, the body and mind possessed by a great bodhisattva do not follow one another.

“Good man, the bodies and minds of all ordinary beings follow one another. A bodhisattva is not like this. In order to transform and guide beings, although a bodhisattva manifests a small body, the mind does not thereby become small. Why is this? Because the nature of the minds possessed by bodhisattvas is always vast and expansive. Although a bodhisattva manifests a vast body, the mind does not thereby become vast. What is called a vast body? A body as vast as a three-thousand-great-thousand world. What is called a small mind? Acting as a child does. For this reason, the mind does not follow the body.

“For immeasurable asamkhya kalpas, the great bodhisattva has abstained from wine, yet can manifest a mind that appears intoxicated; though inwardly free from grief and anguish, the body may shed tears; though truly without fear, the body may tremble violently. For this reason, you should know that the body and mind of a bodhisattva have mastery and do not follow one another. A great bodhisattva manifests only one body, yet each being sees it differently.

“Furthermore, good man, what is meant when it is said that, for a great bodhisattva who cultivates Great Nirvana, what was formerly unheard is now heard? The great bodhisattva first discerns and takes up the characteristics of sounds, such as the sounds of elephants, horses, carts, people, conches, drums, flutes, pipes, songs, weeping, and so forth, and then cultivates them. Through such cultivation, the bodhisattva is able to hear all the sounds of the hells within a three-thousand-great-thousand world.

“The bodhisattva further cultivates and transforms the faculty of hearing, making it different from the ears of shravakas, pratyekabuddhas, and devas. Why is this? If the purified faculty of hearing attained by those of the Two Vehicles is associated with the pure and subtle four great elements of the first dhyana, they can hear only the sounds of the first dhyana and cannot hear those of the second dhyana; the same applies successively up to the fourth dhyana. Although they can simultaneously hear all sounds throughout a three-thousand-great-thousand world, they cannot hear the sounds of immeasurable and boundless worlds as numerous as the sands of the Ganges. For this reason, what a bodhisattva attains differs from the faculty of hearing of shravakas and pratyekabuddhas.

“Because of this difference, what was formerly unheard is now heard. Yet although bodhisattvas hear sounds, from the outset their minds do not apprehend the characteristics of sound, nor do they construct the characteristic of existence, the characteristic of permanence, the characteristic of bliss, the characteristic of self, the characteristic of purity, the characteristic of a master, the characteristic of reliance, the characteristic of an agent, the characteristic of a cause, the characteristic of certainty, or the characteristic of a result. For this reason, bodhisattvas and others now hear what they formerly did not hear.”

The great bodhisattva Kāśyapa—King of Lofty Virtue, Radiant Light Shining Everywhere—said:

– According to what the Buddha has said, if neither the characteristic of certainty nor the characteristic of result is produced, then this meaning cannot be correct! Why is this? Because the Tathagata previously said that if one hears even a single sentence or a single word of this Great Nirvana Sutra, one will certainly attain unsurpassed perfect enlightenment. Why, then, does the Tathagata now say that there is neither certainty nor result? If one attains unsurpassed perfect enlightenment, that is precisely the characteristic of certainty and precisely the characteristic of result. How, then, can it be said that there is neither certainty nor result? Upon hearing an evil sound, one gives rise to an evil mind. When an evil mind arises, one goes to the three evil realms. If one goes to the three evil realms, that is both certainty and result. How, then, can it be said that there is neither certainty nor result?

At that time, the Tathagata praised him, saying:

– Excellent! Excellent! Good man! You are indeed able to ask this question! If the Buddhas were to say that sounds possess the characteristics of certain result, this would not be the characteristic of the Buddhas, the World-Honored Ones, but the characteristic of Mara, the characteristic of birth and death, and the characteristic of being far removed from nirvana. Why is this? Because all teachings expounded by all Buddhas have no fixed characteristic and no fixed result. Good man! It is like a person’s face reflected in the blade of a knife: when the knife is held upright, the person’s face appears long; when the knife is held horizontally, the person’s face appears broad. If it possessed a fixed characteristic, how could it appear long when held upright and broad when held horizontally? For this reason, all teachings expounded by the Buddhas, the World-Honored Ones, have no fixed characteristic and no fixed result. Good man! As for nirvana, it is truly not the result of sound. If nirvana were the result of sound, you should know that nirvana would not be an eternal Dharma. Good man! It is like dharmas in the world that arise from causes and conditions: when there is a cause, there is a result; when there is no cause, there is no result. Since the cause is impermanent, the result is also impermanent. Why is this so? Because a cause also produces a result, and a result also becomes a cause. For this reason, all dharmas have no fixed characteristic. If nirvana arose from a cause, then, since the cause is impermanent, the result would also be impermanent. But this nirvana does not arise from a cause; therefore, the essence of nirvana is not a result. Thus, nirvana is eternal. Good man! For this reason, the essence of nirvana is neither fixed nor a result. Good man! As for nirvana, it may also be said to be certain, and it may also be said to be a result. Why is it called certain? The Eternity, Bliss, Self, and Purity of nirvana are possessed by all Buddhas. Therefore, it is certain. Nirvana is free from birth, aging, and decay. Therefore, it is certain. Icchantikas, those who violate the four grave prohibitions, slander the Vaipulya teachings, or commit the five heinous offenses, upon abandoning their original state of mind, will certainly attain nirvana. Therefore, it is certain! Good man! As you said, if a person hears me speak one word or one sentence of the Great Nirvana Sutra, that person will attain unsurpassed perfect enlightenment. You have not yet clearly understood the meaning of these words. Listen attentively! I shall further distinguish and explain it for you. Good man! If a good man or good woman hears one word or one sentence of the Great Nirvana Sutra without producing the characteristic of a word, without producing the characteristic of a sentence, without producing the characteristic of hearing, without producing the characteristic of a Buddha, and without producing the characteristic of speaking... such a meaning is called the characteristic of no-characteristic. Because of the characteristic of no-characteristic, one attains unsurpassed perfect enlightenment. Good man! As you said, that because one hears an evil sound one goes to the three evil realms—this meaning is incorrect. Why is this? Because it is not due to an evil sound that one goes to the three evil realms. You should know that this result is caused precisely by an evil mind. Why is this so? Because there are good men, good women, and others who, although they hear evil sounds, do not give rise to evil in their minds. Therefore, you should understand that it is not because of evil sounds that one is born in the three evil realms. Sentient beings are born in the three evil realms because the bonds of affliction cause their evil minds to increase, not because of evil sounds. If sound possessed a fixed characteristic, all who heard it would necessarily give rise to an evil mind; yet some give rise to it and others do not. Therefore, you should know that sound has no fixed characteristic. Although it may serve as a condition, it does not itself produce an evil mind.

– World-Honored One! If sound is not fixed, why is it that what the bodhisattva formerly did not hear can now be heard?

– O good man! Sound does not possess a fixed conception. What was formerly unheard is now caused to be heard by the bodhisattvas. For this reason, I say that what was formerly unheard is now heard. O good man! What is meant by what was formerly unseen now being seen? O good man! When a great bodhisattva cultivates the wondrous Great Nirvana Sutra, he first apprehends signs of light, such as the light of the sun, moon, stars, courtyard fires, lamps, torches, fire-jewels, medicinal herbs, and so forth. Through cultivation, he acquires a faculty of sight different from that attained by shravakas and pratyekabuddhas. In what way is it different? If the pure divine eye attained by those of the Two Vehicles relies upon the eye faculty composed of the four great elements in the Desire Realm, it cannot see the first dhyana; if it relies upon the first dhyana, it cannot see the realms above. It cannot even see its own eye; and even when seeking to see extensively, at the utmost it reaches only throughout a great trichiliocosm. A great bodhisattva does not cultivate the divine eye, yet when he sees beautiful physical bodies, he sees them all as skeletons. Although the bodhisattva sees the forms and appearances of worlds in other directions as numerous as the sands of the Ganges, he does not give rise to the notion of form, the notion of permanence, the notion of existence, the notion of a thing, the notion of a name, the notion of causal formation, and so forth. He does not give rise to the notion of seeing, nor does he say that the eye and its appearances are wondrous and pure; he sees only the appearance of what is causal and what is not causal. What is meant by causal? Form is a condition for the eye. If form were not a causal condition, then no ordinary being should give rise to the perception of seeing form. For this reason, form is called a causal condition. What is not causal means that although a great bodhisattva sees form, he does not give rise to the notion of form. Therefore, it is not a condition. For this reason, the pure divine eye attained by a bodhisattva differs from that attained by shravakas and pratyekabuddhas. Because of this difference, he can simultaneously see universally all the Buddhas presently dwelling in the worlds of the ten directions. This is called what the bodhisattva formerly did not see but now sees. Because of this difference, he can see minute particles of dust, which shravakas and pratyekabuddhas cannot see. Because of this difference, although he sees, at the outset his eye does not perceive fixed appearances; he sees the appearance of impermanence and sees the body of an ordinary being filled with thirty-six impure substances as clearly as an amalaka fruit in the palm of his hand. For this reason, it is said that what was formerly unseen is now seen. If he sees the forms and appearances possessed by a sentient being, he knows whether that person’s faculties incline toward the Great Vehicle or the Lesser Vehicle. If he touches that person’s clothing, he also knows the distinctions between the wholesome and unwholesome faculties of that person. For this reason, it is said that what was formerly unknown is now known. Through this knowledge, what was formerly unknown is now known. Through this knowledge, what was formerly unseen is now seen. Furthermore, O good man! What is meant by what the bodhisattva formerly did not know now being known? Although a great bodhisattva knows the greed, anger, and delusion in the minds of ordinary beings, from the outset he does not give rise to the notion of mind or mental factors, nor does he give rise to the notion of a sentient being or of a thing; he cultivates the ultimate meaning, which is finally devoid of appearances. Why is this? Because all bodhisattvas constantly and skillfully cultivate the characteristic of emptiness. Through cultivating emptiness, what was formerly unknown is now known. What does he know? He knows that there is no self and nothing belonging to a self, and he knows that all sentient beings possess Buddha-nature. Because of Buddha-nature, icchantikas and others, upon abandoning their original state of mind, will all attain unsurpassed, perfect enlightenment. These are all things that shravakas and pratyekabuddhas cannot know. For this reason, it is said that what was formerly unknown is now known. Furthermore, O good man! What is meant by what was formerly unknown now being known? A great bodhisattva who cultivates the wondrous scripture of Great Nirvana recollects the lives, clans, parents, brothers, wives and children, relatives, friends, and enemies of all sentient beings in past lives. In a single thought, he attains extraordinary knowledge different from the wisdom of shravakas and pratyekabuddhas. In what way is it different? With the wisdom they possess, shravakas and pratyekabuddhas recollect the clans and parents, up to the enemies, of sentient beings in their past lives, and they give rise to the notion of lineage, up to the notion of enmity. The bodhisattva is not like this. Although he recollects clans and parents, up to enemies, in past lives, he decidedly does not give rise to the notion of clan, the notion of parents, up to the notion of enmity, and so forth. He constantly gives rise to the characteristic of dharmas as empty and quiescent. This is called what the bodhisattva formerly did not know but now knows. Furthermore, O good man! What is meant by what was formerly unknown now being known? A great bodhisattva who cultivates the wondrous scripture of Great Nirvana attains knowledge of others’ minds different from that attained by shravakas and pratyekabuddhas. In what way is it different? When shravakas and pratyekabuddhas use the knowledge of a single thought to know the minds of others, they cannot know the minds of beings in the hells, animals, hungry ghosts, or devas. The bodhisattva is not like this. In a single thought, he universally knows the minds of sentient beings throughout the six realms. This is called what the bodhisattva formerly did not know but now knows. Furthermore, O good man! There is yet another kind of knowledge. In a single thought, a great bodhisattva knows from the first mental moment of a stream-enterer, proceeding successively through the sixteen mental moments. For this reason, it is said that what was formerly unknown is now known. This is the second merit fully perfected by a bodhisattva who cultivates Great Nirvana.

Furthermore, O good man! What is the third merit fully perfected by a great bodhisattva who cultivates Great Nirvana? O good man!

A great bodhisattva who cultivates Great Nirvana relinquishes loving-kindness and attains loving-kindness; when he attains loving-kindness, it is loving-kindness not conditioned by causes and conditions. What is meant by relinquishing loving-kindness and attaining loving-kindness? O good man!

Loving-kindness is called conventional truth. A great bodhisattva relinquishes the loving-kindness of conventional truth and attains the loving-kindness of ultimate truth. The loving-kindness of ultimate truth is not attained through the condition of an object toward which loving-kindness is directed.

Furthermore, what is meant by relinquishing loving-kindness and attaining loving-kindness? Loving-kindness that can be relinquished is called the loving-kindness of ordinary beings. Loving-kindness that can be attained is the bodhisattva’s objectless loving-kindness.

He relinquishes loving-kindness toward icchantikas, those who violate the grave precepts, those who slander the Vaipulya scriptures, and those who commit the five heinous offenses, and thereby attains compassionate loving-kindness, the loving-kindness of the Tathagata, the loving-kindness of the Blessed One, and loving-kindness without causes or conditions. What else is meant by relinquishing loving-kindness and attaining loving-kindness?

He relinquishes loving-kindness toward eunuchs, persons without sexual faculties, persons with both sexual faculties, women, butchers, hunters, and those who raise chickens, pigs, and so forth. He also relinquishes the loving-kindness of shravakas and pratyekabuddhas, thereby attaining the objectless loving-kindness of bodhisattvas. The practitioner does not perceive his own loving-kindness, does not perceive the loving-kindness of others, does not perceive observance of the precepts, and does not perceive violation of the precepts.

Although he himself experiences compassion, he does not perceive sentient beings. Although there is the feeling of suffering, he does not perceive one who experiences it. Why is this?

Because he cultivates the supreme, true, ultimate meaning. This is the third merit fully perfected by a bodhisattva who cultivates Great Nirvana.

Furthermore, good man, what is meant by a great bodhisattva who cultivates Great Nirvana fully accomplishing the fourth merit? Good man, a great bodhisattva who cultivates Great Nirvana and fully accomplishes the fourth merit possesses ten qualities. What are these ten?

First, his roots are deep and difficult to uproot. Second, he gives rise to a resolute perception concerning his own body. Third, he does not distinguish between fields of merit and what are not fields of merit.

Fourth, he cultivates a pure Buddha-land. Fifth, he extinguishes the “remainder of existence.” Sixth, he severs karmic conditions. Seventh, he cultivates purity of body.

Eighth, he clearly understands all conditions. Ninth, he parts from all enemies. Tenth, he severs the two extremes.

What is meant by roots that are deep and difficult to uproot? The root spoken of is heedfulness. Of what is heedfulness the root?

It is the root of unsurpassed, complete, perfect enlightenment. Good man, the foundation of the wholesome qualities of all Buddhas is heedfulness. Because of heedfulness, all other wholesome roots successively increase and grow.

Since it can cause all wholesome roots to increase and grow, it is supreme among all wholesome qualities. Good man, just as among all footprints the elephant’s footprint is foremost, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, just as among all lights sunlight is foremost, so too is the quality of heedfulness supreme among all wholesome qualities.

Good man, just as among all kings the wheel-turning sage-king is foremost, so too is the quality of heedfulness foremost among all wholesome qualities. Good man, just as among all streams the four great rivers are foremost, so too is the quality of heedfulness foremost among all wholesome qualities. Good man, just as among all mountains Mount Sumeru, king of mountains, is foremost, so too is the quality of heedfulness foremost among all wholesome qualities.

Good man, just as among flowers born in water the blue lotus is foremost, so too is the quality of heedfulness foremost among all wholesome qualities. Good man, just as among flowers born on land the Varshika flower is supreme, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, just as among all beasts the lion is foremost, so too is the quality of heedfulness supreme among all wholesome qualities.

Good man, just as among flying birds the golden-winged king of birds is supreme, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, just as among beings of great stature Rahu, king of the asuras, is supreme, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, just as among all sentient beings—whether two-footed, four-footed, many-footed, or footless—the Tathagata is foremost, so too is the quality of heedfulness supreme among all wholesome qualities.

Good man, just as among all assemblies the Buddha and Sangha are foremost, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, just as within the Buddha-Dharma this Dharma of Great Nirvana is supreme, so too is the quality of heedfulness supreme among all wholesome qualities. Good man, for this reason, the root of heedfulness is profound, firm, and difficult to uproot.

What is meant by heedfulness bringing about growth? The roots of faith, morality, generosity, wisdom, patience, learning, diligence, mindfulness, concentration, and spiritual friendship—all such roots increase and grow through heedfulness. Because they increase and grow, they become profound, firm, and difficult to uproot.

For this reason, it is said that when a great bodhisattva cultivates Great Nirvana, his roots are profound and difficult to uproot.

What is meant by forming a resolute perception concerning one’s own body? He gives rise to a resolute mind concerning his own body, thinking: “In a future life, this body of mine will certainly become a vessel of the Dharma of unsurpassed, complete, perfect enlightenment. My mind will likewise neither become narrow nor undergo alteration.

It will give rise neither to the mind of a shravaka nor to the mind of a pratyekabuddha; neither to the mind of Mara nor to a mind that delights in its own pleasure or delights in samsara. For the sake of sentient beings, I shall always seek a mind of loving-kindness and compassion.” This is called a bodhisattva giving rise within himself to the resolute thought: “In a future life, I shall become a vessel of the Dharma of unsurpassed, complete, perfect enlightenment.” For this reason, when a great bodhisattva cultivates Great Nirvana, he gives rise within himself to a resolute perception.

What is meant by a bodhisattva not distinguishing between a field of merit and what is not a field of merit? What is called a field of merit? From non-Buddhist practitioners who uphold the precepts up to all the Buddhas—these are called fields of merit.

If someone thinks that such beings alone are true fields of merit, one should know that this mind is narrow and feeble. A great bodhisattva regards every one of the immeasurable sentient beings as a field of merit. Why is this?

It is because he skillfully cultivates a different foundation of mindfulness. Skillfully cultivating a different foundation of mindfulness means contemplating all sentient beings without perceiving those who uphold the precepts or those who violate them, while constantly contemplating the words of all the Buddhas, the Blessed Ones. Although generosity is of four kinds, each yields a pure result.

What are the four? First, the donor is pure while the recipient is impure. Second, the donor is impure while the recipient is pure.

Third, both donor and recipient are pure. Fourth, both are impure. What is meant by the donor being pure while the recipient is impure?

The donor possesses morality, extensive learning, and wisdom, and knows that generosity and its karmic result exist. The recipient violates the precepts, clings exclusively to wrong views, and believes there is neither generosity nor its karmic result. This is called the donor being pure while the recipient is impure.

What is meant by the recipient being pure while the donor is impure? The donor violates the precepts, clings exclusively to wrong views, and declares that there is neither generosity nor its karmic result. The recipient upholds the precepts, possesses extensive learning and wisdom, and knows that generosity and the karmic result of generosity exist.

This is called the donor being impure while the recipient is pure. What is meant by both donor and recipient being pure? Both donor and recipient uphold the precepts, possess extensive learning and wisdom, and know that generosity and the karmic result of generosity exist.

This is called both donor and recipient being pure. What is meant by both being impure? Both donor and recipient violate the precepts, hold wrong views, and declare that neither generosity nor the karmic result of generosity exists.

If this is so, why is it said that they obtain a pure karmic result? Because there is neither giving nor karmic result, it is called purity. Good man, if someone does not perceive generosity or the karmic result of generosity, one should know that this person is not called one who violates the precepts and clings exclusively to wrong views.

If, in reliance upon the teachings of the shravakas, one says that one does not perceive generosity or the karmic result of generosity, this is called violating the precepts and holding wrong views. If, in reliance upon this Great Nirvana Sutra, one does not perceive generosity or the karmic result of generosity, this is called upholding the precepts and possessing right view. Because a great bodhisattva cultivates a different foundation of mindfulness, he does not perceive sentient beings who uphold the precepts or violate them, nor donor, recipient, or the karmic result of generosity.

Therefore, he is called one who upholds the precepts and possesses right view. For this reason, a great bodhisattva does not distinguish between a field of merit and what is not a field of merit.

What is meant by a pure Buddha-land? For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons the intention to kill. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that sentient beings may enjoy long lives, possess great power, and attain great supernormal abilities. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, all sentient beings in that land will enjoy long lives, possess great power, and attain great supernormal abilities.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons the intention to steal. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that the lands of the Buddhas may consist entirely of the seven treasures, that sentient beings may be wealthy and abundantly provided for, and that all their wishes may be fulfilled. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, the land obtained will consist entirely of the seven treasures, and its sentient beings will be wealthy and abundantly provided for, with all their wishes fulfilled.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons lustful desire. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that all sentient beings in the Buddha-realms may be free from greed and lust, anger, and delusion, and also free from the afflictions of hunger, thirst, suffering, and anguish. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, the sentient beings in that land will be far removed from greed and lust, anger, and delusion, and all will be free from hunger, thirst, suffering, and anguish.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons false speech. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that the Buddha-realms may always contain luxuriant groves of fruit trees and fragrant flowers, and that all sentient beings therein may possess wondrous voices. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, that land will always contain luxuriant groves of fruit trees and fragrant flowers. All sentient beings in that realm will possess supremely wondrous and pure voices.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons divisive speech. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that all sentient beings in the Buddha-realms may always dwell together in harmony and expound the true Dharma. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood, all sentient beings in that land will dwell together in harmony and discuss the essentials of the Dharma.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons harsh speech. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that the ground in the Buddha-realms may be as level as the palm of a hand, without sand, stones, thorns, or harmful sharp objects, and that all sentient beings in those realms may be impartial in mind.

Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, the ground in the land obtained will be as level as the palm of a hand, without sand, stones, thorns, or harmful sharp objects, and all sentient beings therein will be impartial in mind.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons meaningless speech. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that all sentient beings in the Buddha-realms may be free from suffering and anguish. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, all sentient beings in that land will be free from suffering and anguish.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons greed and jealousy. The bodhisattva dedicates this root of goodness, sharing it with all sentient beings, and vows that all sentient beings in the Buddha-realms may be free from greed and jealousy, harmful intent, and wrong views. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, all sentient beings in that land will be free from greed and jealousy, harmful intent, and wrong views.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons harmful intent. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that all beings in the Buddha-realms may together cultivate great loving-kindness and great compassion and attain the state of regarding each being as one's only child. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, all sentient beings in that world will together cultivate great loving-kindness and great compassion and attain the state of regarding each being as one's only child.

Furthermore, good man! For the sake of unsurpassed, perfect enlightenment and in order to deliver sentient beings, a great bodhisattva who cultivates the wondrous scripture of the Great Nirvana abandons wrong views. The bodhisattva then dedicates this root of goodness, sharing it with all sentient beings, and vows that all sentient beings in the Buddha-realms may attain Mahaprajnaparamita. Through the power of the causes and conditions of this vow, when the bodhisattva attains Buddhahood in a future life, all sentient beings in that world will receive and uphold Mahaprajnaparamita. This is called a bodhisattva's cultivation of a pure Buddha-land.

What is meant by a great bodhisattva extinguishing the remainders of existence? There are three kinds of remainder: first, the residual retribution of afflictions; second, residual karma; and third, residual existence. Good man!

What is meant by the residual retribution of afflictions? If sentient beings habitually cultivate sensual desire, when this retribution matures, they fall into hell. After emerging from hell, they take the bodies of animals, such as pigeons, sparrows, mandarin ducks, parrots, jivajivaka birds, sharika birds, blue jays, fish, turtles, monkeys, deer, and so forth.

If they obtain human bodies, they assume the forms of eunuchs, women, persons possessing both sexual organs or none, or prostitutes. If they enter the monastic life, they violate the first grave precept. This is called residual retribution.

Furthermore, good man! If sentient beings habitually cultivate anger with deep attachment, when this retribution matures, they fall into hell. After emerging from hell, they take the bodies of animals, such as venomous snakes possessing four kinds of poison: poison through sight, poison through touch, poison through biting, and poison through their breath; or they become lions, tigers, wolves, bears, cats, foxes, falcons, hawks, and so forth. If they obtain human bodies, they possess the sixteen evil disciplines. If they enter the monastic life, they violate the second grave precept. This is called residual retribution.

Furthermore, good man! If a person cultivates ignorance, when this retribution matures, that person falls into hell. After emerging from hell, that person takes the body of an animal, such as an elephant, pig, ox, goat, buffalo, louse, flea, fly, ant, and so forth. If that person obtains a human body, that person is deaf, blind, mute, stammering, crippled, hunchbacked, and so forth; the faculties are incomplete, and that person is unable to receive the Dharma. If that person enters the monastic life, the faculties are dull and obscured, and that person delights in violating the grave precepts, even down to committing base offenses. This is called residual retribution.

Furthermore, good man! If a person cultivates arrogance, when this retribution matures, that person falls into hell. After emerging from hell, that person takes the body of an animal, such as a dung beetle, camel, donkey, dog, or horse. If born among humans, that person assumes the body of a slave, lives in poverty and destitution, or becomes a beggar. Even if that person enters the monastic life, that person is constantly despised by sentient beings and violates the fourth precept. This is called residual retribution. Such things are called the residual retribution of afflictions. By cultivating the Great Nirvana Sutra, the great bodhisattva extinguishes all such residual retributions.

What is meant by residual karma? It refers to the karma of all ordinary beings, the karma of all sravakas, the karma whereby a stream-enterer undergoes seven further existences, the karma whereby a once-returner undergoes two further existences, and the karma whereby a non-returner undergoes existence in the form realm. This is called residual karma. By virtue of cultivating the Great Nirvana Sutra, the great bodhisattva severs all such residual karma.

What is meant by residual existence? An arhat attains the fruit of arhatship, and a pratyekabuddha attains the fruit of pratyekabuddhahood. Though they have neither karma nor fetters, they turn toward these two fruits. This is called residual existence. By cultivating the Great Vehicle Great Nirvana Sutra, the great bodhisattva extinguishes these three dharmas of remainder. This is called the great bodhisattva’s extinguishing the remainders of existence.

What is meant by a bodhisattva cultivating a pure body? In cultivating the precept against killing, a great bodhisattva possesses five kinds of mind: inferior, middling, superior, superior-middling, and supremely superior. The same applies up to the cultivation of right view. These fifty kinds of mind are called the mind of initial aspiration. When these fifty minds are fully and decisively perfected, this is called fulfillment. These one hundred are called one hundred merits. When one hundred merits are fully perfected, one characteristic is accomplished. Continuing in this manner, mutually succeeding one another, until all thirty-two characteristics are fully accomplished, this is called a pure body.

Why does the bodhisattva also cultivate the eighty excellent marks? In the world there are sentient beings who worship eighty deities. What are these eighty?

They are the twelve suns, the twelve great celestial beings, the five great stars—namely the Northern Dipper Star, Matian Star, Xingdaotian Star, Poluoduobashe Star, and Gongdetian Star—the twenty-eight constellations, the Earth Deity, Wind Deity, Water Deity, Fire Deity, Brahma Deity, Loutu Deity, Yinti Deity, Kumara Deity, Eight-Armed Deity, Mahesvara Deity, Bansheluo Deity, Mother of Demon Children Deity, the Four Heavenly Kings, Zaozhou Deity, and Posou Deity, making eighteen deities.

These are called the eighty. For the sake of these sentient beings, the bodhisattva cultivates the eighty excellent marks to adorn himself. This is called the purity of a bodhisattva’s body.

Why is this so? Because all sentient beings place their faith and trust in these eighty deities. Therefore, the bodhisattva cultivates the eighty excellent marks, and without that body moving, he causes sentient beings, in accordance with their respective faith, each to behold him. Having seen him, they all show reverence and give rise to the aspiration for unsurpassed perfect enlightenment. For this reason, the great bodhisattva cultivates a pure body.

Good man! Suppose a person wishes to invite a great king. That person must first adorn and cleanse the house completely, arrange a hundred varieties of delicious food, and only afterward invite the king to come. The great bodhisattva is likewise. Wishing to invite the Dharma-Wheel King of unsurpassed perfect enlightenment, the bodhisattva must first prepare and purify the body completely; only then will the unsurpassed Dharma King come to dwell therein. For this reason, the great bodhisattva must cultivate a pure body.

Good man! Suppose a person wishes to drink amrita. That person must first purify the body. The great bodhisattva is likewise. Wishing to drink the amrita-like flavor of the Dharma of unsurpassed prajnaparamita, the bodhisattva must first purify the body by means of the eighty excellent marks.

Good man! It is like a beautiful vessel of gold or silver filled with pure water: both its inside and outside are clean. The pure body of a great bodhisattva is likewise. As it contains the water of unsurpassed perfect enlightenment, both its inside and outside are pure.

Good man! White silk from Varanasi readily takes on dye. Why is this so? Because its nature is pure and white. The great bodhisattva is likewise. Because the body is pure, the bodhisattva swiftly attains unsurpassed perfect enlightenment. For this reason, the great bodhisattva cultivates a pure body.

What is meant by a great bodhisattva clearly knowing all conditions? A great bodhisattva does not perceive the characteristics of form, does not perceive the conditions of form, does not perceive the essence of form, does not perceive the arising of form, does not perceive the cessation of form, does not perceive a single characteristic, does not perceive differing characteristics, does not perceive a seer, does not perceive outward appearances, and does not perceive a recipient. Why is this so? Because the bodhisattva clearly understands causes and conditions. As it is with form, so it is with all dharmas. This is called the bodhisattva’s clearly knowing all conditions.

What is meant by a bodhisattva vanquishing all enemies? All afflictions are enemies of the bodhisattva; therefore, the great bodhisattva always remains far removed from them. This is called the bodhisattva’s vanquishing all enemies. A bodhisattva abiding in the fifth stage does not regard the afflictions as enemies. Why is this so? Because through afflictions the bodhisattva undergoes birth, and through undergoing birth is able, in successive lives, to teach and transform sentient beings. For this reason, the afflictions are not called enemies.

What, then, are enemies? They are those who slander the Vaipulya Sutras. Wherever a bodhisattva is born, the bodhisattva does not fear hell, animals, or hungry ghosts, but fears only those who slander the Vaipulya teachings in this manner. All bodhisattvas have eight kinds of mara that are called enemies. Remaining far removed from these eight maras is called freedom from enemies. This is called the bodhisattva’s freedom from all enemies.

What is meant by a bodhisattva’s remaining far removed from the two extremes? The two extremes refer to the twenty-five realms of existence and the affliction of craving. A bodhisattva always remains free from the twenty-five realms of existence and the affliction of craving. This is called the bodhisattva’s freedom from the two extremes. This is called the great bodhisattva’s cultivating Great Nirvana and fully accomplishing these merits in sequence.

At that time, the great bodhisattva Noble King Virtuous in the All-Pervading Radiance addressed the Buddha, saying:

– As the Buddha has said, if bodhisattvas cultivate the Great Nirvana Sutra, they all accomplish the ten meritorious deeds. If this is so, why did the Tathagata cultivate only nine deeds and not cultivate a pure land?

The Buddha said:

– Good man! In the past, I too always fully cultivated these ten deeds. There is no bodhisattva or Tathagata who does not fully cultivate these ten deeds. That an impure world might be filled with Buddhas, World-Honored Ones, appearing within it—such a thing is impossible. Good man! You now suppose that Buddhas appear in impure worlds. You should know that this thought is unwholesome, narrow, and feeble. You should now know that I do not truly appear in Jambudvipa. It is as though someone were to say that only this realm has a sun and moon, while worlds in other directions have no sun or moon. Such a statement is devoid of reason. The same is true if a bodhisattva were to declare: “This Buddha-world is defiled, evil, and impure, whereas the Buddha-lands in other directions are pure and adorned.” Good man! To the west, beyond Buddha-lands as numerous as thirty-two times the sands of the Ganges from this Saha world, there is a world called Unsurpassed. Why is that land called Unsurpassed? Because all the adornments possessed by that land are equal and without distinction, like the Land of Peace and Bliss in the west and the Full Moon World in the east. I appeared in that Land of Unsurpassed. In order to guide and liberate sentient beings, I manifest in this Jambudvipa the turning of the Dharma wheel. It is not only my body that manifests the turning of the Dharma wheel in this realm. All Buddhas also turn the Dharma wheel in this realm. For this reason, it is not the case that the Buddhas, the World-Honored Ones, fail to cultivate these ten deeds. Good man! By virtue of his vow, the Bodhisattva Maitreya will in a future age cause this world to become pure and adorned. For this reason, among all the worlds possessed by the Buddhas, there is none that is not adorned and pure.

Furthermore, good man, what is meant by a great bodhisattva who cultivates the sublime Great Nirvana Sutra fully accomplishing the fifth merit? Good man! A great bodhisattva who cultivates the Great Nirvana Sutra and fully accomplishes the fifth merit possesses five things. What are these five? First, all the faculties are complete; second, one is not born in a border region; third, one is loved and cherished by the devas; fourth, one is always revered by devas, maras, sramanas, kshatriyas, brahmins, and others; fifth, one attains the knowledge of former lives. Through the power of the causes and conditions of the Great Nirvana, the bodhisattva fully possesses these five meritorious qualities.

The Bodhisattva King of Radiant, All-Illuminating, Exalted Virtue said to the Buddha:

– As the Buddha has said, if good men and good women practice giving, they will fully accomplish five meritorious qualities. Why, then, does the Blessed One now say that these five things are attained through the Great Nirvana?

The Buddha said:

– Excellent! Excellent! Good man! Although this is so, their meanings are entirely different. I shall now distinguish and explain them for you. The five things attained through giving are not certain, not permanent, not pure, not supreme, and not distinct. They are not unconditioned by outflows and cannot benefit, bring peace and happiness to, or compassionately care for all sentient beings. If one relies upon the Great Nirvana Sutra, however, the five things attained are certain, permanent, pure, supreme, and distinct. They are unconditioned by outflows and can benefit, bring peace and happiness to, and compassionately care for all sentient beings. Good man! Giving enables one to escape hunger and thirst. The Great Nirvana Sutra can enable sentient beings to escape the illness of craving and thirst for desire throughout the twenty-five realms of existence. The causes and conditions of giving cause birth and death to continue without interruption. The Great Nirvana Sutra can cause birth and death to be severed and no longer continue. Because of birth and death, one undergoes the dharmas of ordinary beings; through the Great Nirvana, one becomes a bodhisattva. The causes and conditions of giving can eliminate all the suffering and affliction of poverty, whereas the Great Nirvana Sutra can eliminate all poverty in wholesome dharmas. The causes and conditions of giving entail discrimination and karmic recompense; through the causes and conditions of the Great Nirvana, one attains unsurpassed perfect enlightenment, without discrimination and without karmic recompense. This is called a great bodhisattva who cultivates the sublime Great Nirvana Sutra fully accomplishing the fifth merit.

Good man! What is meant by the bodhisattva who cultivates the wondrous scripture of the Great Nirvana and fully accomplishes the sixth merit? The great bodhisattva who cultivates the Great Nirvana attains the Vajra Samadhi.

Abiding in this samadhi, the bodhisattva can utterly shatter all dharmas and sees that all dharmas are impermanent, bear the characteristic of movement, are causes and conditions of fear, illness, suffering, theft, and plunder, perish thought after thought, possess no reality, all belong to the realm of Mara, and have no characteristics that can be seen. Although the great bodhisattva abiding in this samadhi gives to sentient beings, the bodhisattva does not see even a single sentient being as truly existing.

For the sake of sentient beings, the bodhisattva diligently cultivates sila-paramita, the perfection of moral discipline, and so forth, up to the cultivation of prajnaparamita; this is likewise the case. If a bodhisattva sees even one sentient being as truly existing, that bodhisattva cannot ultimately and fully accomplish dana-paramita through prajnaparamita.

Good man! It is like anything struck by vajra: there is nothing that is not shattered, while the vajra itself sustains no damage. The Vajra Samadhi is likewise. Among all conditioned dharmas, there is nothing it does not shatter, while the samadhi itself sustains no damage.

Good man! Just as vajra is supreme among all precious substances, so too is the Vajra Samadhi attained by the bodhisattva foremost among all samadhis. Why is this? Because when the great bodhisattva cultivates this samadhi, all other samadhis come and submit to it.

Good man! Just as all lesser kings come and submit to a Wheel-Turning Sage King, so too do all samadhis come and submit to the Vajra Samadhi.

Good man! Suppose there is a person who is an enemy of the state, hated by the people, and a source of calamity to them. If someone kills him, there is no one in the world who does not praise that person's merit. The Vajra Samadhi is likewise. By cultivating it, the bodhisattva can destroy the enemies of all sentient beings. Therefore, it is always honored by all samadhis.

Good man! Suppose there is a person of such great strength that no one can withstand him. Yet if another person possesses the strength to subdue him, you should know that this person will be praised by the world. The Vajra Samadhi is likewise. Its power can destroy and subdue dharmas that are difficult to subdue. For this reason, all samadhis come and submit to it.

Good man! Suppose a person bathes in the great ocean. You should know that this person has thereby made use of the waters of all rivers, streams, and ponds. The great bodhisattva is likewise. If the bodhisattva cultivates the Vajra Samadhi in this way, you should know that the bodhisattva has cultivated all other samadhis.

Good man! In Mount Gandhamadana there is a spring called Anavatapta. That spring is filled with water possessing eight qualities. Anyone who drinks its water is free from all illnesses and suffering. The Vajra Samadhi is likewise. It is endowed with the Noble Eightfold Path, and when the bodhisattva cultivates it, the grave, festering diseases of the afflictions are eliminated.

Good man! Just as a person who makes offerings to the god Mahesvara should be known to have made offerings to all the devas, so too, if anyone cultivates the Vajra Samadhi, you should know that this person has cultivated all other samadhis.

Good man! If a bodhisattva abides in the Vajra Samadhi in this way, the bodhisattva sees all dharmas without obstruction, as one sees an amalaka fruit in the palm of one's hand. Although the bodhisattva sees in this way, the bodhisattva definitely does not give rise to the notion of seeing all dharmas.

Good man! It is like a person sitting at a crossroads who sees sentient beings walking to and fro, sitting, and lying down. The Vajra Samadhi is likewise: it sees all dharmas arising, ceasing, appearing, and disappearing.

Good man! Suppose a person climbs a lofty mountain and looks far into every direction, seeing everything clearly. The mountain of Vajra Samadhi is likewise. When the bodhisattva ascends it and gazes afar upon all dharmas, there is no dharma that is not clearly revealed.

Good man! It is like the sweet rain poured down by the heavens in a spring month. The raindrops interweave without any space between them, and a person with keen sight sees them distinctly. The bodhisattva is likewise. Having attained the pure eye of Vajra Samadhi, the bodhisattva sees from afar all the worlds in the eastern direction. Whether the lands among them are coming into being or being destroyed, the bodhisattva sees everything clearly and without obstruction. The same is true throughout the ten directions.

Good man! On Mount Yugandhara, when seven suns arise simultaneously, all the trees and dense forests upon that mountain are entirely consumed by fire. The bodhisattva who cultivates the Vajra Samadhi is likewise: all the dense forests of afflictions are instantly extinguished.

Good man! Although vajra can destroy and shatter all things, it definitely does not give rise to the thought, “I am able to destroy and shatter them.” The Vajra Samadhi is likewise. Having cultivated it, the bodhisattva can destroy the afflictions, yet definitely does not give rise to the thought, “I am able to destroy the fetters.”

Good man! It is like the great earth, which can support the myriad things, yet definitely does not give rise to the thought, “My power can support them.” Fire also does not think, “I can burn things.” Water also does not think, “I can moisten them.” Wind also does not think, “I can move things.” Space also does not think, “I can contain everything.” Nirvana likewise does not give rise to the thought, “I cause sentient beings to attain cessation and liberation.” The Vajra Samadhi is likewise. Although it can eliminate all afflictions, from the outset it has no thought that says, “I can eliminate them.”

If a bodhisattva abides in the Vajra Samadhi in this way, then in a single thought the bodhisattva manifests an immeasurable number of Buddha-bodies, filling worlds of Buddhas throughout the ten directions as numerous as the sands of the Ganges. Although this bodhisattva performs such transformations, the bodhisattva's mind never gives rise to conceit. Why is this? Because the bodhisattva always reflects, “Whoever possesses this samadhi can perform such transformations. Only a bodhisattva abiding in the Vajra Samadhi in this way can do so.”

The great bodhisattva abiding in the Vajra Samadhi in this way can, in a single thought, travel throughout worlds of Buddhas in the ten directions as numerous as the sands of the Ganges and then return to the original place. Although the bodhisattva possesses this power, the bodhisattva does not think, “I am able to do this.” Why is this? Because it occurs through the power of the causes and conditions of the samadhi.

The great bodhisattva abiding in the Vajra Samadhi in this way can, in a single thought, eliminate all the afflictions of sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, yet from the outset the bodhisattva's mind has no notion of eliminating the afflictions of sentient beings. Why is this? Because it occurs through the power of the causes and conditions of this samadhi.

The bodhisattva abiding in this Vajra Samadhi expounds with a single voice, yet all sentient beings understand according to their respective kinds. The bodhisattva manifests a single form, yet every sentient being sees all manner of physical characteristics. While abiding in one place, the bodhisattva's body does not move, yet the bodhisattva can cause sentient beings, each according to their own direction, individually to behold it. The bodhisattva expounds a single dharma, whether a dhatu or an ayatana, yet all sentient beings hear it completely according to their own understanding.

Although the bodhisattva abiding in such a samadhi sees sentient beings, the bodhisattva's mind from the outset bears no characteristic of sentient beings. Although the bodhisattva sees men and women, there are no characteristics of male or female. Although the bodhisattva sees material dharmas, there is no characteristic of matter...

even to seeing consciousness without any characteristic of consciousness; though seeing day and night, without any characteristic of day and night; though seeing all things, without any characteristic of all things; though seeing all the fetters of every affliction, without any characteristic of any affliction; though seeing the Noble Eightfold Path, without any characteristic of the Noble Path; though seeing bodhi, without any characteristic of bodhi; and though seeing nirvana, without any characteristic of nirvana. Why is this? Good man! It is because all dharmas are originally without characteristics. Through the power of this samadhi, the bodhisattva sees all dharmas as originally without characteristics.

Why is it called the Vajra Samadhi? Good man! It is like a vajra whose color is not fixed in daylight. The Vajra Samadhi is likewise: when present amid the great assembly, its color is also not fixed. Therefore, it is called the Vajra Samadhi.

Good man! It is like a vajra, which no one in the world can appraise. The Vajra Samadhi is likewise: all humans and devas are unable to appraise or measure the merit possessed by this samadhi. Therefore, it is also called the Vajra Samadhi.

Good man! It is like a poor person who obtains the precious vajra and thereby becomes free from poverty and hardship, evil ghosts, and pernicious forces. The great bodhisattva is likewise: upon attaining this samadhi, he can become free from afflictions, all sufferings, maras, and pernicious forces. Therefore, it is also called the Vajra Samadhi.

This is called the bodhisattva's cultivation of the Great Nirvana, fully accomplishing the sixth merit.

SUTRA OF THE GREAT PARINIRVANA

– End of Fascicle Twenty-Two -