大般涅槃經

Fascicle Twenty-Four

CHAPTER TWENTY-TWO

THE NOBLE VIRTUE KING BODHISATTVA, UNIVERSAL ILLUMINATION

Part VI

“Furthermore, good man, what is meant by the ninth merit perfectly accomplished by a great bodhisattva who cultivates the wondrous Great Nirvana Sutra? Good man, a great bodhisattva who cultivates the wondrous Great Nirvana Sutra first gives rise to five practices and accomplishes them all. What are these five? The first is faith; the second, an upright mind; the third, moral precepts; the fourth, drawing near to good spiritual friends; and the fifth, extensive learning.

“What is meant by faith? A great bodhisattva believes that making offerings to the Three Jewels brings karmic recompense. He believes in the path of the One Vehicle and the Two Truths, and that there is no other path; yet, wishing to enable sentient beings to attain liberation swiftly, the Buddhas and bodhisattvas distinguish it into three. He believes in the truth of the ultimate meaning and in skillful means. This is called faith.

“One who possesses such faith cannot be shaken by any shramana or brahmin, heavenly mara, Brahma, or any sentient being. Through this faith, he acquires the nature of a noble one. Whether he practices giving much or little, he draws near to Great Parinirvana and does not fall into samsara. The same is true of moral precepts, extensive learning, and wisdom. This is called faith. Although he possesses this faith, he does not perceive it. This is called the first practice accomplished by a bodhisattva who cultivates Great Nirvana.

“What is meant by an upright mind? A great bodhisattva gives rise to a sincere and upright mind toward all sentient beings. When circumstances arise, sentient beings may become flattering and devious, but a bodhisattva does not.

Why is this? Because he thoroughly understands that all dharmas arise through causes and conditions. Although a great bodhisattva sees the evil faults of sentient beings, he certainly does not disclose them.

Why is this? Because he fears that they may give rise to afflictions, and that if afflictions arise, they will fall into the evil realms. Thus, if a bodhisattva sees even a small good deed performed by sentient beings, he praises them.

What is this goodness? It is called Buddha-nature. By praising Buddha-nature, he causes sentient beings to give rise to the aspiration for unsurpassed, complete and perfect enlightenment.”

At that time, the Noble Virtue King Bodhisattva, Universal Illumination, said to the Buddha:

“World-Honored One, according to what the Buddha has said, a great bodhisattva praises Buddha-nature and thereby causes immeasurable sentient beings to give rise to the aspiration for unsurpassed, complete and perfect enlightenment. Yet this cannot be so. Why? When the Tathagata first expounded the Nirvana Sutra, he spoke of three cases.

“First, if a sick person obtains a good physician, medicine, and a caregiver, his illness can easily be cured. If that sick person does not obtain these, his illness cannot be cured. Second, whether he obtains them or not, his illness cannot be cured. Third, whether he obtains them or not, his illness can be cured.

“All sentient beings are likewise. In the first case, if they encounter good spiritual friends, Buddhas, and bodhisattvas and hear the wondrous Dharma taught, they can give rise to the aspiration for unsurpassed, complete and perfect enlightenment. If such sentient beings do not encounter them, they cannot give rise to that aspiration.

Such are stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. In the second case, even if a person encounters good spiritual friends, Buddhas, and bodhisattvas and hears the wondrous Dharma taught, he still cannot give rise to the aspiration; and if he does not encounter them, he likewise cannot give rise to it. Such are the icchantikas.

In the third case, whether they encounter them or not, they can all give rise to the aspiration for unsurpassed, complete and perfect enlightenment. Such are bodhisattvas.

“If it is said that whether they encounter them or not, they can all give rise to the aspiration for unsurpassed, complete and perfect enlightenment, why does the Tathagata now say that praising Buddha-nature causes sentient beings to give rise to the aspiration for unsurpassed, complete and perfect enlightenment?

“World-Honored One, if, whether or not they encounter good spiritual friends, Buddhas, and bodhisattvas and hear the wondrous Dharma taught, they are all unable to give rise to the aspiration for unsurpassed, complete and perfect enlightenment, then one should know that this also cannot be so. Why? Because such persons will eventually attain unsurpassed, complete and perfect enlightenment. Since icchantikas possess Buddha-nature, whether they hear the Dharma or not, they too will eventually attain unsurpassed, complete and perfect enlightenment!

“World-Honored One, according to what the Buddha has said, who are called icchantikas? They are those who have severed their roots of goodness. Yet this meaning also cannot be correct. Why? Because they have not severed Buddha-nature. Since it is a principle that Buddha-nature cannot be severed, why does the Buddha say that they have severed all roots of goodness?

“As the Buddha formerly taught in the twelve divisions of scripture, goodness is of two kinds: the first is permanent and the second impermanent. What is permanent cannot be severed; what is impermanent can be severed, thereby causing one to fall into hell. Since what is permanent cannot be severed, why does it not prevent this? If Buddha-nature is not severed, then one is not an icchantika. Why, then, does the Tathagata call such a person an icchantika?

“World-Honored One, if it is through Buddha-nature that one gives rise to the aspiration for unsurpassed, complete and perfect enlightenment, why does the Tathagata extensively expound the twelve divisions of scripture for sentient beings?

“World-Honored One, it is just as the four rivers flow forth from Lake Anavatapta. If a deva, a human being, or any Buddha, the World-Honored One, were to say that these rivers would not flow into the great ocean but would return to their original source, this would be impossible. The aspiration for bodhi is likewise. If a person possesses Buddha-nature, then whether he hears or does not hear, observes the precepts or does not observe the precepts, practices giving or does not practice giving, cultivates or does not cultivate, possesses wisdom or does not possess wisdom, he should still attain unsurpassed, complete and perfect enlightenment.

“World-Honored One, it is as when the sun emerges from Mount Udayana and proceeds toward the due south (?). If the sun were to think, ‘I shall not go westward but shall return to the east,’ this would be impossible. Buddha-nature is likewise. If it were possible for one who does not hear, does not observe the precepts, does not give, does not cultivate, and possesses no wisdom to fail to attain unsurpassed, complete and perfect enlightenment, this would be impossible.

“World-Honored One, the Buddha-Tathagatas have said that the nature of cause and effect is neither existent nor nonexistent. Yet this meaning also cannot be correct! Why? If milk did not contain the nature of curds, there could be no curds. If a nyagrodha seed did not possess the nature of a five-zhang tree, it could not produce a tree of five zhang. If Buddha-nature did not contain the tree of unsurpassed, complete and perfect enlightenment, how could it produce the tree of unsurpassed, complete and perfect enlightenment? For this reason, how can the statement that cause and effect are neither existent nor nonexistent be logically consistent?”

At that time, the World-Honored One praised him, saying:

– Excellent! Excellent! Good man! In this world there are two kinds of people who are as exceedingly rare as the udumbara flower. The first is one who commits no evil deed; the second is one who, having committed an offense, is able to repent. Such people are exceedingly rare. Again, there are two kinds of people: one who bestows kindness, and one who remembers kindness received. Again, there are two kinds of people: one who inquires into and listens to teachings not heard before, and one who reviews what was previously learned and does not forget it. Again, there are two kinds of people: one who creates what is new, and one who repairs what is old. Again, there are two kinds of people: one who delights in hearing the Dharma, and one who delights in expounding the Dharma. Again, there are two kinds of people: one skilled in posing difficult questions, and one skilled in answering them. The one skilled in posing difficult questions is none other than you! The one skilled in answering them is called the Tathagata! Good man! Because of this skillful question, I am able to turn the unsurpassed Dharma wheel, dry up the great tree of the twelve links of dependent origination, ferry beings across the boundless great river of birth and death, wage battle against the demon king Papiyan, and topple the victory banner erected by Papiyan.

Good man! As I said before, there are three things that a sick person may encounter: a good physician, a caregiver, and good medicine; yet whether or not the person encounters them, the illness is cured. What does this mean?

It means that whether these are obtained or not, the person's lifespan is fixed. Why is this so? Because throughout immeasurable lifetimes that person has cultivated three grades of goodness: superior, middling, and inferior.

By cultivating these three grades of goodness, that person attains a fixed lifespan, just as the people of Uttarakuru have a fixed lifespan of one thousand years. When such a person falls ill, whether or not that person obtains a good physician, good medicine, and a caregiver, the illness will be cured. Why?

Because that person has a fixed lifespan.

Good man! As I have said, if a sick person encounters a good physician, good medicine, and a caregiver, the illness will be eliminated and cured; if the person does not encounter them, it will not be cured. What does this mean?

Good man! Such a person's lifespan is not fixed. Although the person's life has not yet reached its end, there are nine causes and conditions that can bring that life to a premature end.

What are the nine? First, eating despite knowing that the food will be indigestible. Second, overeating.

Third, eating again before the previous food has been digested. Fourth, not relieving the bowels and bladder at the proper times. Fifth, when ill, not following the physician's instructions.

Sixth, not following the caregiver's instructions. Seventh, deliberately suppressing the urge to vomit. Eighth, traveling at night and, because of traveling at night, being assaulted by evil spirits.

Ninth, having defective housing. Because of these causes and conditions, I say that if a sick person encounters a good physician and good medicine, the illness can be cured; but if the person does not encounter them, it cannot be alleviated.

Good man! As I said before, whether or not a person encounters them, the illness cannot be cured. What does this mean? There is a person whose lifespan has come to an end; whether or not that person encounters them, the illness cannot be cured. Why? Because the lifespan has already ended. For this reason, I say that whether or not such a sick person encounters a good physician and good medicine, the illness cannot be cured.

Sentient beings are likewise. One who gives rise to the bodhi mind, whether or not that person encounters good spiritual friends, Buddhas, and bodhisattvas, inquires into and listens to the profound Dharma, will certainly attain accomplishment. Why? Because that person is able to give rise to the bodhi mind, just as a person of Uttarakuru has a fixed lifespan.

As I have said, those from the stream-enterer up to the pratyekabuddha, if they hear good spiritual friends, Buddhas, and bodhisattvas expound the profound Dharma, will give rise to the mind of unsurpassed perfect enlightenment; but if they do not encounter Buddhas and bodhisattvas and hear the profound Dharma expounded, they cannot give rise to the mind of unsurpassed perfect enlightenment. They are like a person whose lifespan is not fixed and whose life therefore ends prematurely through nine causes and conditions.

If such a sick person encounters a good physician and good medicine, the illness is cured; if not, the illness is not cured. Therefore, I say that if one encounters Buddhas and bodhisattvas and hears the profound Dharma expounded, one can give rise to that mind; but if one does not encounter them, one cannot give rise to it.

As I said before, whether or not one encounters good spiritual friends, Buddhas, and bodhisattvas and hears the profound Dharma expounded, one still cannot give rise to that mind. What does this mean? Good man! Whether or not the icchantikas encounter good spiritual friends, Buddhas, and bodhisattvas and hear the profound Dharma expounded, they cannot free themselves from the mind of an icchantika. Why? Because they have severed wholesome dharmas. Why, then, is it also said that icchantikas attain unsurpassed perfect enlightenment? If they are able to give rise to the bodhi mind, they are no longer called icchantikas.

Good man! For what cause and condition is it said that icchantikas attain unsurpassed perfect enlightenment? In truth, icchantikas cannot attain unsurpassed perfect enlightenment. They are like a person whose lifespan has ended: even though that person encounters a good physician, good medicine, and a caregiver, the illness cannot be cured. Why? Because the lifespan has ended.

Good man! Icchan means faith, and tika means incomplete. Because their faith is incomplete, they are called icchantikas. Buddha-nature is not faith, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means skillful means toward goodness, and tika means incomplete. Because their cultivation of skillful means toward goodness is incomplete, they are called icchantikas. Buddha-nature is not the cultivation of skillful means toward goodness, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means vigor, and tika means incomplete. Because their vigor is incomplete, they are called icchantikas. Buddha-nature is not vigor, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means mindfulness, and tika means incomplete. Because their mindfulness is incomplete, they are called icchantikas. Buddha-nature is not mindfulness, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means samadhi, and tika means incomplete. Because their samadhi is incomplete, they are called icchantikas. Buddha-nature is not samadhi, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means wisdom, and tika means incomplete. Because their wisdom is incomplete, they are called icchantikas. Buddha-nature is not wisdom, and sentient beings are not complete. Since it is incomplete, how can it be said to be severed?

Icchan means impermanent goodness, and tika means incomplete. Because their impermanent goodness is incomplete, they are called icchantikas. Buddha-nature is neither impermanent goodness nor unwholesomeness. Why? Because the essential dharmas of goodness are attained through skillful means, whereas this Buddha-nature is not attained through skillful means. Therefore, it is not goodness. Why is it also said not to be unwholesome? Because it can yield a wholesome fruit. That wholesome fruit is unsurpassed perfect enlightenment. Furthermore, wholesome dharmas are attained after arising, whereas this Buddha-nature is not attained after arising. Therefore, it is not goodness. Because they sever the arising through which wholesome dharmas are attained, they are called icchantikas.

Good man! As you have said, if icchantikas possess Buddha-nature, why does it not prevent the offenses that lead to hell? Good man! Buddha-nature exists within icchantikas.

Good man! Suppose a king heard the sound of a konghou harp. Its sound was pure and wondrous, and his mind immediately became attached to it; with affection and delight, he could not relinquish it. He then said to a great minister: “From where does such a wondrous sound arise?” The great minister replied: “Such a wondrous sound arises from the konghou harp!” The king then said: “Bring that sound here!” At that time, the great minister brought the konghou harp and placed it before the king, saying: “Your Majesty!”

“You should know that this is precisely the sound.” The king said, “Lute, produce the sound! Produce the sound!” Yet the lute produced no sound. At that time, the great king cut the strings of the lute, but still no sound emerged.

He split apart and tore open its hide and wood, searching for the sound, but in the end he could not find it. The great king then became angry with the minister and asked why he had spoken such a falsehood. The minister said to the king, “As for extracting sound, that is not the proper method.

One must employ the necessary conditions and skillful means; only then will sound arise. The Buddha-nature of sentient beings is likewise: it has no fixed dwelling place, yet through skillful means it can be seen. Because it can be seen, unsurpassed, complete, perfect enlightenment can be attained.

Since icchantikas do not see Buddha-nature, how could they avert the offenses leading to the three evil realms? Good man! If an icchantika believes that Buddha-nature exists, you should know that this person will not enter the three evil realms, nor will this person be called an icchantika.

Because one does not personally believe in the existence of Buddha-nature, one falls into the three evil realms; and because one falls into the three evil realms, one is called an icchantika.

“Good man! As you have said, if milk did not possess the nature of curds, it ought not produce curds; and if the seed of the nyagrodha tree did not possess the nature of a tree five zhang tall, it ought not produce something five zhang tall. A foolish person speaks in this way, but a wise person would certainly never say such a thing.

Why? Because there is no inherent nature. Good man!

If milk possessed the nature of curds, it would not need to rely upon the power of various conditions. Good man! Even if milk and ice water were mixed together and left for an entire month, they would certainly not become curds.

But if a single drop of fig-tree sap were placed into the milk, it would immediately become curds. If curds inherently existed within milk, why would conditions be required? The Buddha-nature of sentient beings is likewise: by relying upon various conditions, it can be seen; and by relying upon various conditions, unsurpassed, complete, perfect enlightenment can be attained.

If something comes into being only after awaiting various conditions, then it has no inherent nature. Because it has no inherent nature, unsurpassed, complete, perfect enlightenment can be attained. Good man!

For this reason, a great bodhisattva always praises the virtues of others and does not proclaim their shortcomings. This is called an upright mind.

“Furthermore, good man! What is called the upright mind of a bodhisattva? A great bodhisattva never commits evil.

If bodhisattvas happen to commit a transgression, they immediately repent it. They certainly do not conceal it from their teachers or fellow practitioners, but feel shame, reproach themselves, and dare not commit it again. Regarding even a minor offense, they give rise to the perception that it is an extremely grave offense.

If someone questions them, they reply, ‘I truly committed the offense.’ If that person further asks, ‘Is this offense good or not good?’ they reply, ‘It is not good!’ If the person further asks, ‘Is this offense wholesome or unwholesome?’ they reply, ‘It is unwholesome!’ If the person further asks, ‘Does this offense produce wholesome or unwholesome fruit?’ they reply, ‘It is truly an offense and does not produce wholesome fruit!’ If the person further asks, ‘Who committed this offense?

Surely it was not done by the Buddha, Dharma, or Sangha?’ they reply, ‘It was not done by the Buddha, Dharma, or Sangha; it was done by me. It arose from the conjunction of the afflictions.’ Because of an upright mind, one believes in the existence of Buddha-nature; and because one believes in Buddha-nature, one is not called an icchantika. Because of an upright mind, one is called a disciple of the Buddha.

Even if such a bodhisattva receives from sentient beings clothing, food and drink, bedding, and medicines, each by the thousands and tens of thousands, these are not considered excessive. This is the upright mind of a bodhisattva.

“What is meant by a bodhisattva cultivating moral discipline? A great bodhisattva receives and upholds the precepts, not for the sake of being reborn in heaven, nor because of fear, and so forth. The bodhisattva does not undertake the dog observance, the chicken observance, the ox observance, or the pheasant observance; does not observe broken precepts, deficient precepts, false precepts, mixed precepts, or the precepts of a sravaka, but receives and upholds the precepts of a great bodhisattva and the precepts of śīla-pāramitā. Having attained the complete precepts, the bodhisattva does not give rise to pride. This is called a bodhisattva cultivating Great Nirvana and perfecting the third quality, moral discipline.”

What does it mean for a bodhisattva to draw near to good spiritual friends? A great bodhisattva always teaches sentient beings the good path and does not teach the evil paths; when speaking of the evil paths, he explains that they are not the fruits of wholesome deeds. Good man!

My own person is the true good spiritual friend of all sentient beings. Therefore, I was able to eliminate all the wrong views held by the brahmin Phú Dà La. Good man!

If any sentient being draws near to me, even though that being has causes and conditions that would ordinarily lead to birth in hell, that being will instead immediately be born in the heavens. Tu Na Sát Đa and others, for example, should have fallen into hell, but because they saw me, the causes and conditions for hell were immediately eliminated, and they were born in the Form Realm. Although there are Śāriputra, Maudgalyāyana, and others, they cannot be called the true good spiritual friends of sentient beings.

Why is this? Because they became the causes and conditions for the arising of an icchantika mind.

Good man! In the past, when I was dwelling in the country of Vārāṇasī, Śāriputra instructed two disciples. He taught one to contemplate the white bones and the other to practice mindfulness of counting the breaths.

After many years, neither of them attained samādhi. Because of this, they gave rise to wrong views and said: “There is no undefiled Dharma of nirvana. If such a Dharma existed, we should have attained it.

Why? Because we are well able to uphold the precepts we have received.” At that time, when I saw those bhikshus give rise to such wrong thoughts, I summoned Śāriputra and reproached him, saying: “You do not know how to teach skillfully! Why have you taught the Dharma inversely to these two disciples?

Your two disciples have different dispositions. One was a launderer, while the other was a goldsmith. The goldsmith should have been taught to count the breaths, while the launderer should have been taught to contemplate the white bones.

Because you taught them incorrectly, you caused these two to give rise to wrong and evil views.” I then taught these two the Dharma in accordance with what was appropriate for them. After hearing it, they attained the fruit of arhatship. Therefore, I am the true good spiritual friend of all sentient beings, not Śāriputra, Maudgalyāyana, or the others.

Even if sentient beings possess extremely heavy fetters, when they encounter me, I immediately employ skillful means to eliminate them. My younger brother Nanda had extremely strong sensual desire, but by various skillful means I eliminated it for him. Aṅgulimāla had intense anger, but because he saw me, his anger was immediately eliminated.

King Ajātaśatru was deeply deluded, but because he saw me, the delusion in his heart immediately vanished. The elder Bà Hy Dà had accumulated and brought to maturity extremely heavy afflictions over immeasurable kalpas, but because he saw me, they were immediately eradicated. Even if a lowly and evil person draws near to me and becomes my disciple, because of this cause and condition, that person will be respected, cherished, and remembered with affection by all humans and devas.

Thi Lợi Cúc Đa’s wrong views were rampant, but because he saw me, they immediately vanished; because he saw me, he eliminated the causes of hell and created the conditions for birth in heaven. When a chandala was choking and his life was about to end, because he saw me, his life was restored. Kiều Thi Ca’s mind had become deranged and confused, but because he saw me, his mind was restored to its former state.

Cù Đàm Di, the emaciated child of a butcher’s family, constantly committed evil karma, but because he saw me, he immediately abandoned it. Because the bhikshu Siển Đề saw me, he would rather relinquish his life than violate the prohibitive precepts. So too with the grass-bound bhikshus (bhikshus wearing grass garments?).

For this reason, the bhikshu Ānanda said that a good spiritual friend is half of the holy life. I say that this is not so! One must say that a good spiritual friend is the entirety of the holy life. This is the fourth quality possessed by a bodhisattva who cultivates the Great Nirvana: fully drawing near to good spiritual friends.

What does it mean for a bodhisattva to possess abundant learning? For the sake of the Great Nirvana, a great bodhisattva copies, reads, recites, analyzes, explains, and expounds the twelve divisions of the sutras. This is called a bodhisattva possessing abundant learning. Even if one sets aside eleven divisions of the sutras and merely receives, upholds, reads, recites, copies, explains, and expounds the Vaipulya Sutra, this is also called a bodhisattva possessing abundant learning. Even if one sets aside the twelve divisions of the sutras, if a bodhisattva can receive and uphold the subtle and wondrous scripture of the Great Nirvana, copy it, read and recite it, analyze it, explain it, and expound it, this too is called a bodhisattva possessing abundant learning.

Even if one sets aside this scripture in its entirety, if a bodhisattva can receive and uphold a single four-line verse—and even if one further sets aside that verse, if a bodhisattva can receive and uphold the statement, “The Tathagata abides eternally, and his nature is immutable”—this is called a bodhisattva possessing abundant learning. Even if one further sets this aside, if a practitioner knows that the Tathagata never teaches any Dharma, that person is also called a bodhisattva possessing abundant learning. Why is this? Because dharmas have no intrinsic nature. Although the Tathagata teaches all dharmas, there is eternally nothing that he teaches. This is the fifth quality fully accomplished by a bodhisattva who cultivates the Great Nirvana: abundant learning.

Good man! If a good man or good woman, for the sake of Great Nirvana, fully accomplishes these five things, then they can do what is difficult to do, endure what is difficult to endure, and give what is difficult to give. What is meant by a bodhisattva being able to do what is difficult to do?

If one hears that by eating a single sesame seed one may attain unsurpassed perfect enlightenment, then, believing this statement, one continually eats only a single sesame seed for immeasurable asamkhyeya kalpas. Or if one hears that by entering fire one may attain unsurpassed perfect enlightenment, then for immeasurable kalpas one remains in the Avici hell and enters the fiercely blazing fire. This is called a bodhisattva being able to do what is difficult to do.

What is meant by a bodhisattva being able to endure what is difficult to endure? If one hears that by undergoing the causes and conditions of suffering—being struck with hands, staffs, knives, stones, and so forth, being hacked and beaten—one may attain Great Nirvana, then for immeasurable asamkhyeya kalpas one bodily undergoes all such things without regarding them as suffering. This is called a bodhisattva being able to endure what is difficult to endure.

What is meant by a bodhisattva being able to give what is difficult to give? If one hears that by giving others one’s kingdom, cities, wife and children, head and eyes, brain and marrow, one may attain unsurpassed perfect enlightenment, then for immeasurable asamkhyeya kalpas one gives others one’s own kingdom, cities, wife and children, head and eyes, brain and marrow. This is called a bodhisattva being able to give what is difficult to give.

Although a bodhisattva can do what is difficult to do, the bodhisattva never thinks, “This is indeed my deed!” The same applies, up to being able to give what is difficult to give. Good man! Suppose parents have only one child, whom they love most deeply.

They provide the child, as appropriate to the occasion, with fine clothing and the most exquisite food, nurturing the child so that nothing is lacking. Even if that child becomes contemptuous toward the parents and reviles and insults them with harsh words, the parents, because of their love, do not become angry, nor do they think, “We have given this child clothing, food, and drink.” A great bodhisattva is likewise and regards all sentient beings as an only child.

If the child falls ill, the parents also become ill along with the child. For the child’s sake, they seek a physician and diligently devote themselves to treatment and care. After the illness has been cured, the parents never entertain the thought, “We treated this child’s painful illness!” A bodhisattva is likewise.

Seeing sentient beings afflicted by the illness of the afflictions, the bodhisattva gives rise to loving concern and expounds the Dharma for them. Because sentient beings hear the Dharma, their afflictions are eliminated. Once their afflictions have been eliminated, the bodhisattva never thinks, “I eliminated the afflictions of sentient beings!” If a bodhisattva gives rise to such a thought, that bodhisattva will certainly not attain unsurpassed perfect enlightenment.

The bodhisattva gives rise only to this thought: “There is not a single sentient being for whom I have expounded the Dharma and thereby caused that being’s afflictions to be eliminated.” A great bodhisattva feels neither anger nor joy toward sentient beings. Why is this? It is because the bodhisattva is well able to cultivate the samadhi of emptiness.

If a bodhisattva cultivates the samadhi of emptiness, toward whom could anger or joy arise? Good man! Suppose a mountain forest is burned by a raging fire, felled by people, or swept away by water.

Toward whom could the trees of this forest feel anger or joy? A great bodhisattva is likewise, feeling neither anger nor joy toward sentient beings. Why is this?

It is because the bodhisattva cultivates the samadhi of emptiness.

At that time, Bodhisattva King of Lofty Virtue, Radiant Light Shining Everywhere, addressed the Buddha, saying:

“World-Honored One! Is the nature of all dharmas empty in itself? Or are they empty because emptiness makes them empty? If their nature is empty in itself, there would be no need to cultivate emptiness and only afterward perceive emptiness. Why does the Tathagata say that emptiness is perceived through cultivating emptiness? If their nature is not empty in itself, then even though one cultivates emptiness, one cannot cause them to become empty!”

“Good man! The nature of all dharmas is originally empty in itself. Why is this?

It is because the nature of all dharmas cannot be apprehended. Good man! The nature of form cannot be apprehended.

What is called the nature of form? The nature of form is neither earth, water, fire, nor wind; it is neither blue, yellow, red, nor white; it is neither existent nor empty. How, then, can it be said that form has an inherent nature?

Because its nature cannot be apprehended, it is said to be empty. All dharmas are likewise. Because of resemblance and continuity, ordinary beings perceive them and then say that the nature of dharmas is not empty and quiescent.

Because a great bodhisattva fully possesses the five things, the bodhisattva perceives that the nature of dharmas is originally empty and quiescent. Good man! If sramanas or brahmins perceive the nature of all dharmas as not empty, you should know that they are neither sramanas nor brahmins.

They cannot cultivate prajnaparamita, cannot enter Great Parinirvana, and cannot directly behold the Buddhas and bodhisattvas; instead, they are members of Mara’s retinue. Good man! The nature of all dharmas is originally empty in itself, and it is also because bodhisattvas cultivate emptiness that they perceive all dharmas as empty.

Good man! Just as the nature of all dharmas is impermanent, cessation can extinguish them. If they were not impermanent, cessation could not extinguish them.

Conditioned dharmas bear the characteristic of arising, and therefore arising can bring them forth; they bear the characteristic of cessation, and therefore cessation can extinguish them. All dharmas bear the characteristic of suffering, and therefore suffering can cause them to be painful. Good man!

Just as the salty nature of salt can make other things salty, the sweet nature of sugar can make other things sweet, the bitter nature of wine can make other things bitter, the inherently pungent nature of ginger can make other things pungent, the bitter haritaki fruit can make other things bitter, the bland amla fruit can make other things bland, and the nature of poison can cause harm to other things; so too, the nature of amrita causes people not to die, and if it is blended with other things, it can also cause them not to die.

A bodhisattva’s cultivation of emptiness is likewise. Because the bodhisattva cultivates emptiness, the bodhisattva perceives the nature of all dharmas as empty and quiescent.”

Bodhisattva King of Lofty Virtue, Radiant Light Shining Everywhere, further said:

“World-Honored One! If salt can cause what is not salty to become salty, and the samadhi of emptiness is likewise, then one should know that this samadhi is neither good nor sublime and that its nature is inverted. If the samadhi of emptiness merely perceives emptiness, yet emptiness is the absence of any dharma, then what does it perceive?”

“Good man! This samadhi of emptiness perceives phenomena that are not empty and can render them empty and quiescent, yet this is not an inversion. It is like salt, which makes something that is not salty become salty.

This samadhi of emptiness is likewise: it makes phenomena that are not empty become empty. Good man! Craving has an existent nature; it is not of an empty nature.

If craving were empty, sentient beings should not fall into hell because of this cause and condition. If they do fall into hell, how could the nature of craving be called empty? Good man!

If the nature of form exists, then what characteristics are called inverted? Because of inversion, sentient beings give rise to craving. If this nature of form were not inverted, how could it cause sentient beings to give rise to craving?

Since craving arises, one should know that the nature of form is not nonexistent. For this reason, cultivating the samadhi of emptiness is not an inversion.

“Good man! Whenever ordinary beings see a woman, they immediately conceive the characteristic of a woman. A bodhisattva is not so. Although he sees a woman, he does not conceive the characteristic of a woman. Because he does not conceive the characteristic of a woman, craving does not arise; and because craving does not arise, this is not an inversion. Since worldly people see that there are women, the bodhisattva accordingly says that there are women. But if, upon seeing a man, one were to call him a woman, that would be an inversion. Therefore, I said to Jati: ‘Brahmin! If one takes day to be night, that is an inversion; if one takes night to be day, that too is an inversion. Day has the characteristic of day, and night has the characteristic of night—how could this be called inverted?’

“Good man! All bodhisattvas dwelling on the nine stages see that phenomena possess a nature, and because of this seeing, they do not see Buddha-nature. If they see Buddha-nature, they no longer see the nature of all phenomena.

By cultivating the samadhi of emptiness in this way, they do not see the nature of phenomena; and because they do not see it, they see Buddha-nature. Buddhas and bodhisattvas teach in two ways: first, that there is a nature; second, that there is no nature. For the sake of sentient beings, they say that phenomena possess a nature; for the sake of sages and saints, they say that phenomena have no nature.

Because those who are not established in emptiness see phenomena as nonempty, they should cultivate the samadhi of emptiness so that they may perceive emptiness. Since phenomena have no nature, they also cultivate emptiness and thus become empty. For this reason, by cultivating emptiness, one perceives emptiness.

“Good man! You say that the emptiness of emptiness is the absence of phenomena; then what is perceived? Good man! It is so! It is so! A great bodhisattva truly has nothing that is seen. Having nothing that is seen means having nothing whatsoever; having nothing whatsoever means all phenomena. A great bodhisattva who cultivates Great Nirvana has nothing that is seen with regard to any phenomenon. If there is anything seen, he does not see Buddha-nature, cannot cultivate prajnaparamita, and cannot enter Great Parinirvana. Therefore, a bodhisattva sees that the nature of all phenomena is devoid of anything whatsoever.

“Good man! It is not only through samadhi that a bodhisattva sees emptiness. Prajnaparamita is also empty; dhyana-paramita is also empty; virya-paramita is also empty; kshanti-paramita is also empty; sila-paramita is also empty; dana-paramita is also empty; form is also empty; the eye is also empty; consciousness is also empty; the Tathagata is also empty; Great Parinirvana is also empty. Thus, a bodhisattva sees that all phenomena are empty.

“Therefore, when I was in the city of Kapilavastu, I told Ananda: ‘Do not grieve, wail, or weep!’ Ananda then replied: ‘Tathagata, World-Honored One! Today all my relatives have been destroyed; how could I not grieve and weep? The Tathagata and I were both born in this city. We are both of the Sakya clan, surrounded by relatives and kin. Why, then, does the Tathagata alone feel no sorrow, and why does his countenance shine so brightly?’

“Good man! I further said: ‘Ananda! You see the city of Kapilavastu as truly existent, whereas I see it as empty and quiescent, devoid of anything whatsoever. You see the Sakya clan as your relatives, whereas, because I cultivate emptiness, I see nothing whatsoever. Because of this cause and condition, you give rise to sorrow and suffering, while my countenance shines brightly.’ Because Buddhas and bodhisattvas cultivate the samadhi of emptiness in this way, they do not give rise to sorrow. This is called a bodhisattva’s cultivation of the wondrous scripture of Great Nirvana, whereby he fully accomplishes the ninth merit.

“Good man! What is the tenth and final merit fully accomplished by a bodhisattva who cultivates the wondrous scripture of Great Nirvana? Good man! A bodhisattva cultivates the thirty-seven factors that aid the Path and enters Great Nirvana—permanence, bliss, self, and purity. For the sake of sentient beings, he analyzes and explains the Great Nirvana Sutra and reveals Buddha-nature. If stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, or bodhisattvas believe these words, they will all enter Great Parinirvana. If they do not believe them, they will continue revolving through birth and death.”

At that time, the Bodhisattva Light Shining Everywhere, King of Lofty Virtue, addressed the Buddha, saying:

“World-Honored One! Which sentient beings do not give rise to reverence for this sutra?”

– Good man! After I enter nirvana, there will be foolish disciples among the shravakas who violate the precepts, delight in provoking disputes, abandon the twelve divisions of the scriptures, and instead read and recite all manner of non-Buddhist writings. They will compose works praising them and copy them out with their own hands. They will accept, keep, and store all kinds of impure possessions, claiming that the Buddha permitted them to do so. Such people exchange fine sandalwood for ordinary timber, gold for ore, silver for pewter, silk for coarse cloth, and the flavor of amrita for deadly poison. What is meant by exchanging sandalwood for ordinary timber? It is when my disciples, for the sake of offerings, approach laypeople and expound the sutras and Dharma to them. The laypeople are self-indulgent and do not delight in hearing the Dharma; they sit in high places while the bhikshus sit below, and even though the bhikshus provide them with all manner of delicious food, they still refuse to listen. This is called exchanging sandalwood for ordinary timber. What is meant by exchanging gold for ore? Ore is an analogy for form, sound, smell, taste, and touch, while gold is an analogy for the precepts. Because of the conditions associated with form, my disciples break the precepts they have received. This is called exchanging gold for ore. What is meant by exchanging silver for pewter? Silver is an analogy for the ten wholesome deeds, while pewter is an analogy for the ten evil deeds. My disciples abandon the ten wholesome deeds and commit the ten evil deeds. This is called exchanging silver for pewter. What is meant by exchanging silk for coarse cloth? Coarse cloth is an analogy for having neither shame nor moral dread, while silk is an analogy for shame and moral dread. My disciples abandon shame and moral dread and become habituated to having neither shame nor moral dread. This is called exchanging silk for coarse cloth. What is meant by exchanging amrita for poison? Poison is an analogy for all manner of gain and support, while amrita is an analogy for the undefiled dharmas. For the sake of gain and support, my disciples approach laypeople and praise themselves, claiming that they have attained the undefiled state. This is called exchanging amrita for poison. Because of such evil bhikshus, when this subtle and wondrous Great Nirvana Sutra circulates widely throughout Jambudvipa, disciples who receive and uphold it, read and recite it, copy it, expound it, and disseminate it will be killed by those evil bhikshus. Those evil bhikshus will gather together and jointly establish a strict ordinance: “If anyone receives and upholds the Great Nirvana Sutra, copies, reads, recites, analyzes, or expounds it, no one shall dwell with that person, sit with that person, converse with that person, or speak to that person. Why is this? Because the Nirvana Sutra is not the Buddha’s teaching but was fabricated by those of wrong views, and those of wrong views are the six non-Buddhist teachers. The words of the six teachers are not the Buddha’s scriptures. Why is this so? All Buddhas teach that all dharmas are impermanent, without self, without bliss, and without purity. If it is said that dharmas are permanent, blissful, the Self, and pure, how could such words be the Buddha’s sutra? The Buddhas and bodhisattvas permit bhikshus to keep and store all manner of possessions, whereas the teachings of the six teachers do not permit their disciples to keep or store any possessions. How could such a doctrine be the word of the Buddha? The Buddhas and bodhisattvas do not prohibit their disciples from partaking of the five products of the cow or from eating flesh and blood, whereas the six teachers do not permit the consumption of the five kinds of salt, the five products of the cow, fat, or blood. If these are forbidden, how could that be an authentic scripture of the Buddha? The Buddhas and bodhisattvas expound the Three Vehicles, whereas this sutra speaks exclusively of the One Vehicle, calling it Great Nirvana. How could the teachings in this sutra be an authentic scripture of the Buddha? The Buddhas ultimately enter nirvana, whereas this sutra says that the Buddha is permanent, blissful, the Self, and pure, and does not enter nirvana. This sutra is not included among the twelve divisions of the scriptures; it is therefore the speech of Mara, not the word of the Buddha.” Good man! Although such people are my disciples, they cannot believe in and follow this Nirvana Sutra. Good man! At that time, if any being believes in this scripture, even so much as half a verse, you should know that this person is my true disciple. Because of such faith, that person will immediately perceive Buddha-nature and enter nirvana.

At that time, Bodhisattva Kashyapa, the Virtuous King of Lofty Nobility, Universally Illuminating Radiance, addressed the Buddha, saying:

– World-Honored One! Excellent, excellent! Today the Tathagata has skillfully revealed and explained the Great Nirvana Sutra! World-Honored One! Through this teaching, I have thereby gained understanding and awakening regarding every half-sentence and every sentence of the Great Nirvana Sutra. Because I have understood even one sentence or half a sentence, I have perceived a little of Buddha-nature! According to the Buddha’s words, I too shall attain Great Nirvana. This is called the bodhisattva’s cultivation of the subtle and wondrous Great Nirvana Sutra, whereby the tenth merit is fully accomplished.

THE GREAT PARINIRVANA SUTRA

– End of Scroll Twenty-Four -