大般涅槃經

Volume Twenty-Three

CHAPTER TWENTY-TWO:

BODHISATTVA KĀŚYAPA, THE NOBLE KING OF VIRTUE WHOSE LIGHT SHINES EVERYWHERE

Part V

“Furthermore, good man, what is meant by the seventh 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 gives rise to this thought: ‘What dharmas can serve as the proximate causes of Great Parinirvana?’ He then knows that there are four dharmas that serve as the proximate causes of Great Parinirvana.

If it is said that diligently practicing all forms of asceticism is the proximate cause of Great Nirvana, this is not correct. Why is this so? Because it is impossible to attain nirvana apart from these four dharmas.

What are the four? First, drawing near to good spiritual friends; second, single-mindedly hearing the Dharma; third, concentrating one’s thoughts in contemplation; and fourth, practicing in accordance with the Dharma.

“Good man, suppose a person suffers from various illnesses—whether fever, chills, consumption, malaria, or harm caused by various malevolent spirits and poisons—and goes to a skilled physician. The skilled physician immediately prescribes medicine according to the person’s illness. The person wholeheartedly and properly accepts the physician’s instructions, compounds the medicine as instructed, and takes it in accordance with the prescribed method.

After taking it, the illness is cured and the body becomes peaceful and joyful. The sick person represents the bodhisattvas. The great skilled physician represents a good spiritual friend.

The physician’s words represent the Vaipulya sutras. Properly accepting the physician’s instructions represents properly contemplating the meaning of the Vaipulya sutras. Compounding the medicine according to the instructions represents practicing the thirty-seven aids to awakening in accordance with the Dharma.

The cure of the illness represents the extinguishing of the afflictions. Attaining peace and joy represents attaining the permanence, bliss, Self, and purity of nirvana.

“Good man, suppose a king wishes to govern in accordance with the Dharma so that his people may live in peace and happiness. He asks his wise ministers what that method is. The ministers then explain to the king the ancient laws of the former kings.

Having heard them, the king wholeheartedly believes in and follows them, governing the country in accordance with the Dharma, so that there are no hostile enemies. Thus, he enables the people to live in peace and happiness, free from calamity. Good man, the king represents the bodhisattvas.

The wise ministers represent good spiritual friends. The principles of governance that the wise ministers explain to the king represent the twelve divisions of the scriptures. The king’s wholehearted belief and practice after hearing them represent the bodhisattvas’ concentration of mind upon the profound meaning contained in the twelve divisions of the scriptures.

Governing the country in accordance with the Dharma represents the bodhisattvas’ practice in accordance with the Dharma, such as the six paramitas. Because they can cultivate the six paramitas, they have no hostile enemies, for the bodhisattvas have freed themselves from the evil bandits of the afflictions and fetters. Attaining peace and happiness represents the bodhisattvas’ attainment of the permanence, bliss, Self, and purity of Great Nirvana.

“Good man, suppose a person suffers from leprosy. A good spiritual friend says to him: ‘If you can go to the vicinity of Mount Sumeru, your illness can be cured. Why is this so?

Because there is an excellent medicine there whose taste is like amrita. If you can drink it, there is no illness that will not be cured.’ The sick person wholeheartedly believes this and immediately goes to that mountain. He seeks out and drinks the amrita; his illness is cured, and his body becomes peaceful and joyful.

The person suffering from leprosy represents ordinary beings. The good spiritual friend represents the great bodhisattvas and so forth. Wholeheartedly believing and accepting represents the four immeasurable minds.

Mount Sumeru represents the Noble Eightfold Path. The taste of amrita represents Buddha-nature. The curing of leprosy represents the extinguishing of the afflictions.

Attaining peace and joy represents attaining the permanence, bliss, Self, and purity of nirvana.

“Good man, suppose a person raises and trains disciples of keen intelligence and great wisdom. Day and night, this person constantly instructs them without weariness. The bodhisattvas and others are likewise: whether sentient beings believe or do not believe, they constantly teach and transform them without weariness or aversion.

“Good man, ‘good spiritual friend’ refers to Buddhas, bodhisattvas, pratyekabuddhas, shravakas, and those among humankind who believe in the Vaipulya teachings. Why are they called good spiritual friends? A good spiritual friend can instruct sentient beings to abandon the ten evils and practice the ten good deeds. For this reason, such a person is called a good spiritual friend.

“Furthermore, a good spiritual friend speaks in accordance with the Dharma and acts in accordance with what is spoken. What is meant by speaking in accordance with the Dharma and acting in accordance with what is spoken? Such a person does not kill and teaches others not to kill, and so forth, up to personally holding right view and teaching others to hold right view.

One who can do this is called a true good spiritual friend. Such a person personally cultivates bodhi and also teaches others to cultivate bodhi. For this reason, such a person is called a good spiritual friend.

Such a person personally cultivates faith, moral discipline, generosity, extensive learning, wisdom, and so forth, and can also teach others faith, moral discipline, generosity, extensive learning, wisdom, and so forth. For this reason as well, such a person is called a good spiritual friend.

“A good spiritual friend possesses wholesome dharmas. What are these wholesome dharmas? Whatever such a person does, they do not seek happiness for themselves but constantly seek peace and happiness for sentient beings. When seeing the faults of others, they do not disclose their shortcomings. Their speech constantly proclaims only wholesome matters. For these reasons, such a person is called a good spiritual friend.

“Good man, just as the moon in the sky gradually waxes from the first day of the month until the fifteenth, so too does a good spiritual friend gradually lead those who study to distance themselves from evil dharmas and increase their wholesome dharmas.

“Good man, if a person draws near to a good spiritual friend, then although that person previously lacked moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, they will come to possess them; and if these qualities are not yet complete, they will increase and expand. Why is this so? It is because of drawing near to that good spiritual friend. Through such association, one comes to comprehend the profound meaning of the twelve divisions of the scriptures. If a person can hear the profound meaning of these twelve divisions of the scriptures, this is called hearing the Dharma.

“Hearing the Dharma means hearing this Mahayana Vaipulya scripture. Hearing the Vaipulya scripture is called true hearing of the Dharma. True hearing of the Dharma means hearing and accepting the Great Nirvana Sutra. In the Great Nirvana Sutra, one hears that Buddha-nature exists and that the Tathagata ultimately does not enter parinirvana. Therefore, this is called single-mindedly hearing the Dharma. Single-mindedly hearing the Dharma is called the Noble Eightfold Path. Because the Noble Eightfold Path can eliminate craving, anger, and ignorance, it is called hearing the Dharma.

“Hearing the Dharma is also called the eleven emptinesses. Through these emptinesses, one does not construct defining characteristics with regard to any dharma. Hearing the Dharma is also called the progression from the initial aspiration to the ultimate realization of unsurpassed, complete, perfect enlightenment. Through the initial aspiration as the cause, one attains Great Nirvana. One does not attain Great Nirvana merely by hearing of it; one attains Great Nirvana through cultivation.

“Good man, suppose a sick person hears the physician’s instructions and the names of the medicines. This alone cannot cure the illness; the person must take the medicine before the illness can be cured. Likewise, although one hears the profound Dharma of the twelve links of dependent origination, this alone cannot extinguish all afflictions. One must concentrate one’s thoughts and contemplate it properly before the afflictions can be eliminated. This is called the third practice: concentrated contemplation.”

Furthermore, for what reason is it called binding mindfulness and contemplation? It refers to the three samadhis: the Samadhi of Emptiness, the Samadhi of Signlessness, and the Samadhi of Non-Action. Emptiness means that within the twenty-five realms of existence, one sees nothing whatsoever as real. Non-Action means that within the twenty-five realms of existence, one gives rise to no wish or seeking. Signlessness means the absence of the ten signs: the sign of form, the sign of sound, the sign of fragrance, the sign of taste, the sign of touch, the sign of arising, the sign of abiding, the sign of cessation, the sign of male, and the sign of female. Cultivating these three samadhis in this way is called a bodhisattva's binding of mindfulness and contemplation.

What is called practicing in accordance with the Dharma? Practicing in accordance with the Dharma means cultivating the Dana Paramita... up to the Prajnaparamita; knowing the true characteristics of the skandhas, dhatus, and ayatanas; and also knowing that shravakas, pratyekabuddhas, and Buddhas all abide upon the one path, and that nirvana itself is permanence, bliss, Self, and purity—neither arising nor aging, neither becoming ill nor dying, neither hungering nor thirsting, neither suffering nor being afflicted, neither regressing nor perishing. Good man! One who comprehends the extremely profound meaning of Great Nirvana knows that the Buddhas assuredly do not ultimately enter nirvana.

Good man! The foremost true good spiritual friends are called bodhisattvas and the Buddhas, the World-Honored Ones. Why is this?

Because they always guide and discipline beings by means of three kinds of goodness. What are these three? First, ultimately gentle words; second, ultimately admonishing words; and third, words that are both gentle and admonishing.

For this reason, bodhisattvas and Buddhas are the ultimate good spiritual friends. Furthermore, good man! Because Buddhas and bodhisattvas are great physicians, they are called good spiritual friends.

Why is this? Because they know illnesses, know medicines, and administer medicine according to the illness. It is like a skilled physician proficient in the eight branches of medical arts, who first examines the signs of illness.

There are three kinds of signs of illness. What are these three? They are wind, heat, and water.

To one suffering from an illness of wind, he gives clarified butter. To one suffering from an illness of heat, he gives rock honey. To one suffering from an illness of water, he gives water boiled with ginger.

Because he knows the illness, administers medicine, and brings about a cure, he is called a skilled physician. Buddhas and bodhisattvas are likewise. They know that the illnesses of ordinary beings are of three kinds: first, craving; second, anger; and third, delusion.

Those suffering from craving are taught to contemplate the appearance of dry bones. Those suffering from anger are taught to contemplate loving-kindness and compassion. Those suffering from delusion are taught to contemplate the twelve links of dependent origination.

For this reason, Buddhas and bodhisattvas are called good spiritual friends. Good man! Just as one who skillfully ferries people across is called a great ferry master, so too are Buddhas and bodhisattvas: they ferry sentient beings across the great ocean of birth and death.

For this reason, they are called good spiritual friends. Furthermore, good man! Because Buddhas and bodhisattvas enable sentient beings to cultivate fully the foundations of wholesome dharmas—good man!—they are like the Snow Mountain, which alone is the abode of all kinds of roots of supremely subtle medicines.

Buddhas and bodhisattvas are likewise, being the foundational abode of all roots of goodness. For this reason, they are called good spiritual friends. Good man!

In the Snow Mountain there is a supreme fragrant medicine called Tatta. Whoever sees it gains an immeasurably long life and is free from the suffering of illness; although there are four kinds of poison, they cannot harm that person. Whoever touches it increases their lifespan to a full one hundred and twenty years.

Whoever thinks of it attains knowledge of former lives. Why is this? It is due to the power of the medicine.

Buddhas and bodhisattvas are likewise. Whoever sees them immediately severs all afflictions; although there are four maras, they cannot cause disturbance. Whoever comes into contact with them will not suffer an untimely death, and will neither be born nor die, neither regress nor perish.

To come into contact with them means to remain near the Buddha and listen to and receive the wondrous Dharma. Whoever thinks of them attains unsurpassed perfect enlightenment. For this reason, Buddhas and bodhisattvas are called good spiritual friends.

Good man! In the Fragrant Mountain there is a lake called Anavatapta. Because of this lake, there are four great rivers, called the Ganges, Sindhu, Sita, and Vakshu.

Sentient beings in the world often say: “If a person who has committed offenses bathes in these four rivers, all offenses will be eradicated.” You should know that this statement is false and untrue. Setting aside this matter, what then is true? Buddhas and bodhisattvas alone are true.

Why is this? Because whoever draws near to them is able to eradicate all offenses. For this reason, they are called good spiritual friends.

Furthermore, good man! It is like all that belongs to the great earth—medicinal plants, all forests, the hundred kinds of grain, sugarcane, flowers, fruits, and so forth—which, upon encountering a season of severe heat and drought, are on the verge of withering and dying. The dragon kings Nanda and Upananda, taking pity upon sentient beings, emerge from the great ocean and pour down a rain of amrita.

Then all the forests, the hundred kinds of grain, grasses, and trees are moistened and restored to life. All sentient beings are likewise: when the roots of goodness they possess are on the verge of perishing, Buddhas and bodhisattvas give rise to great loving-kindness and compassion and, from the ocean of wisdom, pour down a rain of amrita, enabling sentient beings once again to fulfill the ten wholesome dharmas. For this reason, Buddhas and bodhisattvas are called good spiritual friends.

Good man! It is like a skilled physician proficient in the eight branches of medical arts. Upon seeing sick people, he does not examine or discriminate according to lineage, beauty, ugliness, lowliness, money, wealth, or treasure, but treats them all.

Therefore, the world praises him as a great skilled physician. Buddhas and bodhisattvas are likewise. Upon seeing sentient beings afflicted by the illness of the afflictions, they do not examine their lineage, beauty, ugliness, lowliness, money, wealth, or treasure, but give rise to compassion and expound the Dharma for them all.

After sentient beings hear it, the illness of their afflictions is eradicated. For this reason, Buddhas and bodhisattvas are called good spiritual friends. Through the causes and conditions of drawing near to such good spiritual friends, one is able to draw near to the Great Parinirvana.

What is meant by the causal condition through which a bodhisattva, by hearing the Dharma, draws near to the Great Parinirvana? Because all sentient beings hear the Dharma, they perfect the faculty of faith; having attained the faculty of faith, they delight in practicing generosity, moral discipline, patience, diligence, meditative concentration, wisdom, and so forth, and attain the fruit of stream-entry, up to and including the fruit of Buddhahood.

Therefore, it should be known that the attainment of all wholesome dharmas is entirely due to the power of this causal condition of hearing the Dharma. Good man! It is like an elder who had only one son.

He sent his son to another country to conduct the necessary trade. He accompanied his son to a busy thoroughfare and admonished him: “If you encounter a prostitute, be cautious and do not become intimate with her. If you become intimate with her, you will lose your life as well as your precious wealth!

Nor should you associate with wicked people.” The son respectfully obeyed his father’s instructions, and thus remained secure in body and mind and acquired much precious wealth. A great bodhisattva expounding the essentials of the Dharma for sentient beings is likewise: he reveals to sentient beings and the fourfold assembly which roads are open and which are obstructed, so that, by hearing the Dharma, they may forsake all evils and perfect wholesome dharmas.

For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana. Good man! It is like a bright mirror in which a person’s countenance is reflected, with nothing failing to appear clearly.

The bright mirror of hearing the Dharma is likewise: when someone looks into it, good and evil are seen distinctly and without concealment. For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana. Good man!

It is like a merchant who wishes to reach an island of treasures but does not know the way. Someone shows him the road, and by following those directions he immediately reaches the island of treasures and acquires innumerable precious jewels. All sentient beings are likewise: they wish to reach the place of goodness and gather the precious treasure of the Way, but they do not know which parts of the road are open and which are obstructed.

A bodhisattva shows them the way; sentient beings follow it and reach the place of goodness, acquiring the precious treasure of unsurpassed Great Nirvana. For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana. Good man!

It is like an intoxicated elephant that runs wildly about, violent and vicious, seeking to kill many beings. An elephant keeper uses a great iron hook and skillfully catches the crown of the elephant’s head; at once the elephant becomes docile, and its viciousness entirely disappears. All sentient beings are likewise: intoxicated by sensual desire, anger, and ignorance, they seek to commit many evil deeds.

Bodhisattvas use the hook of hearing the Dharma and skillfully restrain them, causing them to stop and preventing them from again giving rise to thoughts of committing evil deeds. For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana. Therefore, throughout the sutras I have said that when my disciples single-mindedly listen to and receive the twelve divisions of scripture, they free themselves from the five skandhas and cultivate the seven factors of awakening.

By cultivating the seven factors of awakening, they draw near to the Great Parinirvana. Because he hears the Dharma, a stream-enterer becomes free from all fears. Why is this so?

It is like the elder Sudatta, whose body was afflicted by a grave illness and whose mind was distressed and fearful. He heard Sariputra speak of the four virtues of a stream-enterer and offer ten kinds of consolation. Having heard these things, his fear was immediately dispelled.

For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana. Why is this? Because one’s Dharma-eye is opened.

There are three kinds of people in the world: first, those without eyes; second, those with one eye; and third, those with two eyes. Those without eyes never hear the Dharma. Those with one eye may hear the Dharma for a time, but their minds do not abide in it.

Those with two eyes listen to and receive it single-mindedly and practice in accordance with what they have heard. By hearing the Dharma, one comes to know these three kinds of people in the world. For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana.

Good man! In the past, when I was staying in the city of Kusinagara, Sariputra’s body was afflicted by illness and suffering. When I instructed the bhiksu Ananda to expound the Dharma extensively for everyone, Sariputra heard of this and told four disciples: “Carry my bed to the Buddha’s dwelling place; I wish to hear the Dharma!” The four disciples obeyed and carried him there.

He heard the Dharma, and through the power of hearing the Dharma, his illness and suffering were removed and his body became at ease. For this reason, through the causal condition of hearing the Dharma, one draws near to the Great Parinirvana.

What is meant by the causal condition through which a bodhisattva, by contemplation, draws near to the Great Parinirvana? Through this contemplation, the mind attains liberation. Why is this so?

Because all sentient beings are constantly bound by the five desires, but through contemplation they attain liberation. For this reason, through the causal condition of contemplation, one draws near to the Great Parinirvana. Furthermore, good man!

All sentient beings are constantly subject to the four inverted views concerning permanence, bliss, self, and purity. Through contemplation, they come to see that all dharmas are impermanent, without bliss, without self, and impure. Having seen in this way, they immediately eliminate the four inverted views.

For this reason, through the causal condition of contemplation, one draws near to the Great Parinirvana. Furthermore, good man! All dharmas have four characteristics.

What are these four? First, the characteristic of arising; second, the characteristic of aging; third, the characteristic of illness; and fourth, the characteristic of cessation. These four characteristics can cause all ordinary sentient beings, up to and including stream-enterers, to experience great suffering and anguish.

If a person can collect the mind and contemplate skillfully, then although encountering these four characteristics, that person will not give rise to suffering and anguish. For this reason, through the causal condition of contemplation, one draws near to the Great Parinirvana. Furthermore, good man!

There is no wholesome dharma that is not attained through this contemplation. Why is this so? A person may single-mindedly hear the Dharma throughout immeasurable, boundless asamkhya kalpas, but if that person does not contemplate it, that person will certainly be unable to attain unsurpassed, perfect enlightenment.

For this reason, through the causal condition of contemplation, one draws near to the Great Parinirvana. Furthermore, good man! If sentient beings believe that the Buddha, Dharma, and Sangha are immutable and give rise to reverence for them, it should be known that this is entirely due to the power of the causal condition of collecting the mind in contemplation, through which all afflictions are eliminated.

For this reason, through the causal condition of contemplation, one draws near to the Great Parinirvana.

What is meant by a bodhisattva practicing in accordance with the Dharma? Good man! It is to eliminate unwholesome dharmas and cultivate wholesome dharmas.

This is called a bodhisattva practicing in accordance with the Dharma. Furthermore, what is meant by practicing in accordance with the Dharma? It is to see that all dharmas are empty, without possession, impermanent, without bliss, without self, and without purity.

Because of this vision, one would rather relinquish one's body and life than violate the precepts. This is called a bodhisattva practicing in accordance with the Dharma. Furthermore, what is meant by practicing in accordance with the Dharma?

There are two kinds of cultivation: the first is true and the second is untrue. What is untrue does not know the true characteristics of nirvana, Buddha-nature, the Tathagata, the Dharma, the Sangha, reality, space, and so forth. This is called untrue.

What is called true? To be able to know nirvana, Buddha-nature, the Tathagata, the Dharma, the Sangha, reality, space, and so forth is called true. What is meant by knowing the characteristics of nirvana?

The characteristics of nirvana comprise eight things. What are the eight? The first is cessation; the second, a wholesome nature; the third, reality; the fourth, truth; the fifth, permanence; the sixth, bliss; the seventh, self; and the eighth, purity.

This is called nirvana. There are also eight things. What are the eight?

The first is liberation; the second, a wholesome nature; the third, unreality; the fourth, untruth; the fifth, impermanence; the sixth, absence of bliss; the seventh, absence of self; and the eighth, absence of purity. There are also six characteristics: the first is liberation; the second, a wholesome nature; the third, unreality; the fourth, untruth; the fifth, peace and bliss; and the sixth, purity. If sentient beings, relying upon the mundane path, eliminate the afflictions, such nirvana possesses the eight things of unreal liberation.

Why is this? Because it is not permanent. Because it is impermanent, it has no reality; having no reality, it has no truth.

Although the afflictions are eliminated, they will later arise again; therefore, it is impermanent, without bliss, without self, and without purity. These are called the eight things of liberation belonging to nirvana. What are called the six characteristics?

Because shravakas and pratyekabuddhas have eliminated the afflictions, this is called liberation; but because they have not yet been able to attain unsurpassed, complete, perfect enlightenment, it is called unreal. Because it is unreal, it is called untrue. Because they will attain unsurpassed, complete, perfect enlightenment in a future life, it is called impermanent.

Because they have attained the noble eightfold path free of outflows, it is called pure and blissful. Good man! If one knows in this way, one truly knows nirvana, but this is not called Buddha-nature, the Tathagata, the Dharma, the Sangha, true nature, or space.

What is meant by a bodhisattva knowing Buddha-nature? Buddha-nature has six aspects. What are the six?

The first is permanence; the second, purity; the third, reality; the fourth, goodness; the fifth, that it will be seen; and the sixth, truth. It also has seven aspects: the first is that it can be realized, while the remaining six are as stated above. This is called a bodhisattva's knowledge of Buddha-nature.

What is meant by a bodhisattva knowing the characteristics of the Tathagata? The Tathagata is the characteristic of awakening, the characteristic of goodness, permanence, bliss, self, purity, liberation, and truth, and manifests a path that can be seen. This is called a bodhisattva's knowledge of the characteristics of the Tathagata.

What is meant by a bodhisattva knowing the characteristics of the Dharma? The Dharma may be wholesome or unwholesome, permanent or impermanent, blissful or without bliss, self or without self, pure or impure, known or unknown, understood or not understood, true or untrue, cultivated or not cultivated, a teacher or not a teacher, real or unreal. This is called a bodhisattva's knowledge of the characteristics of the Dharma.

What is meant by a bodhisattva knowing the characteristics of the Sangha? The Sangha may be permanence, bliss, self, and purity; it has the characteristic of disciples, is a characteristic that can be seen, and is wholesome, true, and unreal. Why is this?

Because all shravakas attain the Buddha path. Why is it called true? Because they awaken to the nature of the Dharma.

This is called a bodhisattva's knowledge of the characteristics of the Sangha. What is meant by a bodhisattva knowing reality? Reality may be permanent or impermanent, blissful or without bliss, self or without self, pure or without purity, wholesome or unwholesome, existent or nonexistent, nirvana or not nirvana, liberation or not liberation, known or unknown, eliminated or not eliminated, realized or not realized, cultivated or not cultivated, seen or unseen.

This is called reality; it is not nirvana, Buddha-nature, the Tathagata, the Dharma, the Sangha, or space. Thus, because a bodhisattva cultivates Great Nirvana, the bodhisattva knows the distinct characteristics of such dharmas as nirvana, Buddha-nature, the Tathagata, the Dharma, the Sangha, reality, space, and so forth. Good man!

A great bodhisattva who cultivates the wondrous scripture of Great Nirvana does not see space. Why is this? Although Buddhas and bodhisattvas possess the five eyes, they do not see it.

Only the wisdom-eye can see that space. The seeing of the wisdom-eye is that there is no dharma that can be seen. Therefore, it is called seeing.

If one sees that there is no entity called space, then such space may be called real. Because of this reality, it is called impermanent. Because it is impermanent, it is without bliss, self, or purity.

Good man! Emptiness means that there is no dharma, and the absence of any dharma is called emptiness. It is like the world calling the absence of any object emptiness.

The nature of space is likewise: because it possesses nothing, it is called space. Good man! Neither the nature of sentient beings nor the nature of space possesses any real nature.

Why is this? It is as when someone says that only after an existent object has been removed is emptiness produced; yet this space truly cannot be produced. Why is this?

Because it possesses nothing. Because it is nonexistent, you should know that emptiness does not exist. If this nature of space could be produced, it would be called impermanent; but if it were impermanent, it would not be called space.

Good man! People in the world say that space has no form, offers no obstruction, abides permanently, and does not change. Therefore, the world designates the dharma of space as the fifth great element.

Good man! Yet this space truly has no nature. Because of light, it is called space, but in reality no space exists.

It is just as conventional truth actually has no nature, yet the existence of conventional truth is taught for the sake of sentient beings. Good man! The essence of nirvana is likewise.

It has no abiding place; because it is where all Buddhas have eliminated the afflictions, it is called nirvana. Nirvana is permanence, bliss, self, and purity. Although nirvana is bliss, it is not the bliss of sensation, but rather the supreme and wondrous bliss of quiescent cessation.

All Buddha-Tathagatas possess two kinds of bliss: the first is the bliss of quiescent cessation, and the second is the bliss of awakened knowledge. The essence of reality possesses three kinds of bliss: the first is the bliss of sensation, the second is the bliss of quiescent cessation, and the third is the bliss of awakened knowledge. Buddha-nature possesses one bliss: because it is constantly seen, when unsurpassed, complete, perfect enlightenment is attained, it is called the bliss of bodhi.

At that time, the great bodhisattva King of Lofty Virtue, Radiance Shining Everywhere, addressed the Buddha, saying:

“World-Honored One! If the state in which the afflictions are severed is nirvana, then this cannot be so. Why?

When the Tathagata first attained Buddhahood, he went to the bank of the Nairanjana River. At that time, Mara, together with his retinue, came to the Buddha and said: ‘World-Honored One! The time for nirvana has arrived!

Why does the Buddha not enter nirvana?’ The Buddha replied: ‘Mara! I do not yet have many disciples who are learned, skilled in upholding the precepts, intelligent and keen, and capable of teaching and transforming sentient beings. Therefore, I shall not enter it!’ If it is said that the state in which the afflictions are severed is nirvana, then bodhisattvas and others have already severed the afflictions throughout immeasurable kalpas; why, then, are they not said to have attained nirvana?

Although the severance is the same, for what reason is it said exclusively that the Buddhas have nirvana, while bodhisattvas do not? If the severance of afflictions is not nirvana, why did the Tathagata formerly tell the brahmin Shengming: ‘This very body of mine today is nirvana’?

“Furthermore, when the Tathagata was in the land of Vaishali, Mara again petitioned the Tathagata, saying: ‘Formerly, because you did not yet have learned disciples who upheld the precepts, were intelligent and keen, and could teach and transform sentient beings, you did not enter nirvana. Now that all these are present in full, why do you not enter it?’ At that time, the Tathagata immediately told Mara: ‘Do not now entertain the thought that I shall delay! Three months from now, I shall enter nirvana!’

“World-Honored One! If extinction is not nirvana, why did the Tathagata himself declare that in three months he would attain parinirvana? World-Honored One! If the severance of afflictions is nirvana, then when the Tathagata formerly sat beneath the Bodhi tree at the site of enlightenment and severed the afflictions, that itself was nirvana. Why, then, does he now say that three months from now he will attain parinirvana? World-Honored One! If nirvana occurred at that time, why did he later tell the Mallas of Kushinagara that he would attain parinirvana in the latter part of the night? The Tathagata is truthful; why, then, did he utter these false words?”

At that time, the World-Honored One said to the great bodhisattva King of Lofty Virtue, Radiant Light Shining Everywhere:

– Good man! If it is said that the Tathagata possesses the mark of a broad and long tongue, you should know that for immeasurable kalpas the Tathagata has been free from false speech. Whatever all Buddhas and bodhisattvas have spoken is true and certain, never false. Good man! As you have said, in the past Mara Papiyan entreated me to enter nirvana. Good man! Yet this king of maras truly does not understand the definitive characteristic of nirvana. Why is this? Because Papiyan thinks that to cease teaching and transforming sentient beings and to abide silently is nirvana. Good man! It is just as people in the world, seeing someone who neither speaks nor performs any action, immediately suppose that this person is no different from one who is dead. Mara Papiyan is likewise. He thinks that when the Tathagata no longer teaches and delivers sentient beings, but remains silent and says nothing, the Tathagata has entered parinirvana. Good man! The Tathagata does not say that the Buddha, the Dharma, and the Sangha are without distinguishing characteristics; he merely says that the two qualities of permanence and purity are without distinction. Good man! The Buddha also does not say that the Buddha, Buddha-nature, and nirvana are without distinguishing characteristics; he merely says that they are without distinction in being eternal and immutable. Good man! The Buddha also does not say that nirvana and the true characteristic are without distinguishing characteristics; he merely says that they are without distinction in being eternally existent, real, and unchanging.

Good man! At that time, my shravaka disciples gave rise to disputes, like the evil bhiksus of Gautami, who acted contrary to my teachings, violated many precepts, accepted impure things, greedily sought offerings and profit, and went among laypeople praising themselves, saying: “I have attained the undefiled state called the fruit of stream-entry”... and even, “I have attained the fruit of arhatship.” They disparaged and humiliated others and gave rise to no reverence for the Buddha, the Dharma, the Sangha, the precepts, or their preceptors.

In my presence, you said that the Buddha permitted such things to be kept and that the Buddha permitted such things to be kept. I also said that I truly did not permit such things. They again contradicted my words, saying that the Buddha had indeed permitted such things.

Such evil people did not believe my words. For the sake of these people, I told Mara Papiyan: “Do not be anxious over the delay. Three months from now, I shall enter parinirvana!”

Good man! Because of such evil bhiksus, those shravaka disciples who received and studied the teaching did not see my body or hear my Dharma, and so they said that the Tathagata had entered nirvana. Only the bodhisattvas could see my eternally abiding body and hear my Dharma; therefore, they did not say that I had entered nirvana.

Although the shravaka disciples declared that the Tathagata had entered nirvana, in truth I did not enter nirvana. Good man! If among my shravaka disciples someone says that the Tathagata enters nirvana, you should know that this person is not my disciple.

He belongs to Mara’s faction, is an evil person holding wrong views, and is not one of right view. If someone says that the Tathagata does not enter nirvana, you should know that this person is my true disciple, does not belong to Mara’s faction, is one of right view, and does not hold wrong views.

Good man! From the beginning, I have never regarded as my disciple anyone who says that the Tathagata ceases teaching and transforming sentient beings and abides silently, and that this is called parinirvana. Good man!

It is as though an elder with many wives and children departed for another region and had not yet returned for some time. All his children thought that their father had gone away forever, yet this elder had not actually died. In their confusion, his children all conceived the thought that he had died.

The shravaka disciples are likewise. Because they do not see me, they suppose that the Tathagata entered parinirvana between the twin sala trees in the city of Kushinagara. Yet I did not truly enter parinirvana; it is the shravaka disciples who conceived the thought that I had entered nirvana.

Good man! It is as though someone covered a bright lamp. Another person, unaware of this, thought that the lamp had gone out. Yet the lamp’s light had not actually been extinguished; only because that person did not know did he conceive the thought that the lamp had gone out. The shravaka disciples are likewise. Although they possess the wisdom-eye, because it is obscured by afflictions, their minds become confused. Not seeing the true body, they falsely conceive the thought that it has passed into extinction. Yet in truth I have not attained final extinction.

Good man! It is as with a person blind from birth who cannot see the sun and moon. Because he cannot see them, he does not know the characteristics of day and night, light and darkness. Because he does not know them, he says that no real sun or moon exists. In truth, the sun and moon exist, but the blind person cannot see them. Because he cannot see them, confused thoughts arise, and he says that there is no sun or moon. The shravaka disciples are likewise. Like that person blind from birth, because they do not see the Tathagata, they suppose that the Tathagata has entered nirvana. Yet the Tathagata has not truly entered nirvana. Because of their confused perceptions, they give rise to such a thought.

Good man! It is as when clouds and mist obscure the sun and moon. Foolish people then say that there is no sun or moon, although the sun and moon truly exist. It is only because they are obscured that sentient beings do not see them. The shravaka disciples are likewise. Because afflictions obscure their wisdom-eye, they do not see the Tathagata and thus say that the Tathagata has entered extinction.

Good man! This is precisely the Tathagata’s manifestation of the conduct of an infant; it is not extinction. Good man! When the sun sets in Jambudvipa, sentient beings do not see it because it is hidden by the Black Mountains. Yet the sun, in its true nature, has not set or disappeared. Because sentient beings do not see it, they conceive the thought that it has disappeared. The shravaka disciples are likewise. Being obscured by the mountains of afflictions, they do not see my body. Because they do not see it, they conceive the thought that the Tathagata has passed into extinction. Yet in truth I have not entered final and everlasting extinction. Therefore, in the city of Vaishali, I told Mara Papiyan: “Three months from now, I shall enter nirvana!”

Good man! The Tathagata foresaw through profound insight that, three months later, the wholesome roots of Bodhisattva Kashyapa would mature. I also foresaw that Subhadra, after completing the rains retreat on Mount Gandhamadana, would come to where I was. Therefore, I told Mara Papiyan that three months later I would enter nirvana. Good man! There were five hundred wrestlers who, at the end of three months, would also be able to arouse the aspiration for unsurpassed, complete, perfect enlightenment. For their sake, I told Papiyan that three months later I would enter parinirvana.

Good man! As for Cunda and the others, as well as the five hundred Licchavi maidens of the Amra orchard, three months later their wholesome roots for the aspiration toward the unsurpassed path would mature. For the sake of these people, I told Papiyan that three months later I would enter parinirvana.

Good man! Sunakshatra associated closely with the Nirgrantha heretics and others. For his sake, I taught the Dharma for a full twelve years, yet, because of his wrong views, he neither believed nor accepted it. I knew that three months later the roots of this person’s wrong views could certainly be torn out. For this reason, I told Papiyan that three months later I would enter parinirvana. Good man!

For what reason did I formerly, beside the Nairanjana River, tell Mara Papiyan, “I do not yet have disciples of great wisdom, and therefore I must not enter nirvana”? I wished first to turn the Dharma wheel for the five bhiksus in the city of Varanasi. Next, I wished to turn the wondrous Dharma wheel for the five bhiksus Yasa, Purna, Vimala, Gavampati, and Subahu; then for the fifty persons led by the householder Ugra; then for King Bimbisara of the kingdom of Magadha, together with immeasurable numbers of humans and devas; then for Uruvilva Kasyapa and his retinue of five hundred bhiksus; then for the two brothers Nadi Kasyapa and Gaya Kasyapa, together with their five hundred disciples; and then for Sariputra and Maudgalyayana, together with two hundred and fifty bhiksus.

Therefore, I told Mara Papiyan that I would not enter parinirvana. Good man! There is what is called nirvana, yet it is not Great Nirvana.

What is called nirvana but not Great Nirvana? Because the Buddha-nature is not seen, it is impermanent and without self, possessing only bliss and purity. For this reason, although the afflictions have been severed, it cannot be called Great Nirvana.

If one sees the Buddha-nature and is able to sever the afflictions, this is called Great Parinirvana. Because the Buddha-nature is seen, it is called Permanence, Bliss, Self, and Purity. For this reason, when the afflictions are severed and eliminated, it may also be called Great Parinirvana.

Good man! “Nir” means “not,” and “vana” means “extinction.” The meaning of non-extinction is called nirvana. Again, “vana” means covering; the meaning of not covering is called nirvana.

“Vana” means going and coming; neither going nor coming is called nirvana. “Vana” means grasping; non-grasping is called nirvana. “Vana” means indeterminate; what is determinate and not indeterminate is called nirvana.

“Vana” means new; that which is not new is called nirvana. “Vana” means obstruction; the meaning of non-obstruction is called nirvana. Good man!

The disciples of Uluka, Kapila, and others say that “vana” means characteristic; that which is without characteristics is called nirvana. Good man! “Vana” means existence; the meaning of nonexistence is called nirvana.

“Vana” means conjunction; the meaning of non-conjunction is called nirvana. “Vana” means suffering; the meaning of non-suffering is called nirvana. Good man!

Severing the afflictions is not called nirvana; never giving rise to afflictions is called nirvana. Good man! Since all Buddha-Tathagatas do not give rise to afflictions, this is called nirvana.

Wisdom that is unobstructed with respect to all dharmas is the Tathagata. The Tathagata is not an ordinary being, sravaka, pratyekabuddha, or bodhisattva; this is called Buddha-nature. The body, mind, and wisdom of the Tathagata pervade immeasurable, boundless asamkhyeyas of lands without obstruction; this is called empty space.

The Tathagata abides eternally without change or alteration; this is called the True Characteristic. For this reason, the true Tathagata does not ultimately enter nirvana. This is called the bodhisattva who cultivates the wondrous scripture of the Great Nirvana and fully accomplishes the seventh merit.

Good man! What is meant by the great bodhisattva who cultivates the wondrous scripture of the Great Nirvana and fully accomplishes the eighth merit? Good man!

The great bodhisattva who cultivates the Great Nirvana severs five things, abandons five things, accomplishes six things, cultivates five things, safeguards one thing, draws near to four things, faithfully accords with one truth, has a mind well liberated, and has wisdom well liberated. Good man! What are the five things severed by the bodhisattva?

They are the five skandhas: form, feeling, perception, formations, and consciousness. What is the meaning of the term “skandha”? They can cause sentient beings to continue successively in birth and death, prevent them from casting off the heavy burden, disperse and gather, and be encompassed by the three periods of time; yet when their true meaning is sought, it clearly cannot be found.

For these reasons, they are called skandhas. Although the great bodhisattva sees the form skandha, he does not see any characteristic of that form. Why is this?

Because when its nature is sought among the ten forms, it cannot be found anywhere. It is therefore conventionally called a skandha. There are one hundred and eight feelings.

Although he sees the feeling skandha, from the outset there is no characteristic of feeling. Why is this? Although there are one hundred and eight feelings, their principle is neither fixed nor real.

Therefore, the bodhisattva does not see the feeling skandha. The same is also true of perception, formations, consciousness, and so forth. The great bodhisattva profoundly sees that the five skandhas are precisely the fundamental source from which the afflictions arise.

For this reason, he employs skillful means to cause them to be severed. What are the five things abandoned by the bodhisattva? They are the five views.

What are the five? First, the view of a self in the body; second, extreme views; third, wrong views; fourth, attachment to precepts and prohibitions; and fifth, attachment to views. From these five views arise the sixty-two views.

Because of these views, birth and death do not cease. Therefore, the bodhisattva guards against them and does not draw near to them. What are the six things accomplished by the bodhisattva?

They are the six recollections. What are the six? First, recollection of the Buddha; second, recollection of the Dharma; third, recollection of the Sangha; fourth, recollection of the devas; fifth, recollection of generosity; and sixth, recollection of moral discipline.

These are called the six things accomplished by the bodhisattva. What are the five things cultivated by the bodhisattva? They are the five samadhis: first, the Samadhi of Knowing; second, the Samadhi of Quiescence; third, the Samadhi in Which Body and Mind Experience Bliss; fourth, the Samadhi Without Bliss; and fifth, the Surangama Samadhi.

By cultivating these five kinds of concentrated mind, one draws near to Great Parinirvana. Therefore, the bodhisattva must diligently cultivate them. What is the one thing safeguarded by the bodhisattva?

It is safeguarding the mind of bodhi. The great bodhisattva must always diligently safeguard the mind of bodhi, just as a person in the world safeguards an only child, as a one-eyed person protects his remaining eye, or as a traveler crossing a wilderness protects his guide. The bodhisattva’s safeguarding of the mind of bodhi is likewise.

Because he safeguards the mind of bodhi in this way, he attains unsurpassed perfect enlightenment. Because he attains unsurpassed perfect enlightenment, Permanence, Bliss, Self, and Purity are fully present; this is the unsurpassed Great Parinirvana. Therefore, the bodhisattva safeguards this one Dharma.

What are the four things to which the bodhisattva draws near? They are the four immeasurable minds. What are the four?

First, great loving-kindness; second, great compassion; third, great sympathetic joy; and fourth, great equanimity. Through these four minds, he can cause immeasurable, boundless sentient beings to awaken the mind of bodhi. Therefore, the bodhisattva earnestly draws near to them.

What does it mean for the bodhisattva to faithfully accord with one truth? The bodhisattva clearly knows that all sentient beings return to the One Path. The One Path is called the Mahayana.

For the sake of sentient beings, the Buddhas and bodhisattvas divide this vehicle into three. Therefore, the bodhisattva faithfully accords with it and does not oppose it. What does it mean for the bodhisattva’s mind to be well liberated?

When greed, anger, and delusion are forever extinguished, this is called the bodhisattva’s mind being well liberated. What does it mean for the bodhisattva’s wisdom to be well liberated? The great bodhisattva knows all dharmas without obstruction.

This is called the bodhisattva’s wisdom being well liberated. Because his wisdom is liberated, what he had never heard before he now hears, what he had never seen before he now sees, and where he had never reached before he now reaches.

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

“World-Honored One! According to what the Buddha has said, the meaning of the mind’s liberation cannot be so. Why is this?

Because the mind is originally unbound. Why is that? Because the original nature of this mind is not bound by the fetters of craving, anger, and ignorance.

If it is originally unbound, how can it be said that the mind is well liberated? World-Honored One! If the original nature of the mind is not bound by the fetter of craving, through what causes and conditions could it become bound?

It is like a person who squeezes a horn: since the horn originally possesses no characteristic of milk, even if great effort is exerted, no milk will come forth from it. Squeezing an udder is not like this: although the milk may be scant, if greater effort is exerted, much will come forth. The mind is likewise.

If it originally has no craving, how could craving now arise within it? If the mind originally had no craving but acquired it afterward, then the Buddhas and bodhisattvas, who originally possess no characteristic of craving, should all acquire it now!

“World-Honored One! It is like a stone woman, who originally possesses no characteristic of bearing a child. Although immeasurable causes and conditions and great effort may be applied, a child can never be obtained. The mind is likewise. If it originally possesses no characteristic of craving, then although all manner of conditions are provided, craving cannot arise from it. World-Honored One! It is like drilling damp wood: fire cannot be obtained. The mind is likewise. Although one drills it seeking craving, craving cannot be obtained. How, then, can it be said that the fetter of craving is able to bind the mind?

“World-Honored One! It is like pressing sand: oil cannot be obtained. The mind is likewise. Although the mind is pressed, craving cannot be obtained. One should know that craving and the mind are two distinct principles. Even supposing that craving exists, how could it defile the mind? World-Honored One! It is like someone attempting to hang a garment in empty space: it certainly cannot remain there. Placing craving within the mind is likewise. Even if all manner of causes and conditions are present, they cannot cause craving to bind the mind.

“World-Honored One! If a mind without craving is called liberated, why do the Buddhas and bodhisattvas not pull thorns out of empty space? World-Honored One! The mind of the past is not called liberated; the mind of the future is also not called liberated; and the mind of the present does not coexist with the Path. The mind of which time, then, is said to attain liberation?

“World-Honored One! Likewise, a lamp of the past cannot dispel darkness, nor can a lamp of the future dispel darkness, while a lamp of the present also does not dispel darkness. Why is this? Because light and darkness do not exist simultaneously. The mind is likewise. How, then, can it be said that the mind attains liberation?

“World-Honored One! Craving does exist. If craving did not exist, one should not give rise to craving upon seeing the form of a woman.

If it arises because of a woman’s form, one should know that craving truly exists; and because craving exists, one falls into the three evil destinies. World-Honored One! It is like someone who sees a painted image of a woman and likewise gives rise to craving.

Because craving arises, that person incurs various offenses. If craving did not originally exist, how could it arise upon seeing the painting? If the mind is without craving, why does the Tathagata say that a bodhisattva’s mind attains liberation?

If the mind possesses craving, why does craving arise only after a form has been seen, while it does not arise when no form has been seen? I now directly perceive evil karmic retributions; one should therefore know that craving exists. Anger and ignorance are likewise.

“World-Honored One! It is like sentient beings whose bodies are devoid of self, yet ordinary beings perversely conceive the notion of a self. Although they entertain the notion of a self, they do not thereby fall into the three evil destinies. Why, then, does a person with craving conceive the notion of a woman where there is no characteristic of a woman and consequently fall into the three evil destinies?

“World-Honored One! It is like drilling wood and thereby producing fire. Yet the nature of this fire does not exist within any of the conditions. Through what causes and conditions, then, is it produced? World-Honored One! Craving is likewise. There is no craving within form, and within smell, taste, touch, and dharmas there is likewise no craving. How, then, does craving arise with regard to form, smell, taste, touch, and dharmas? If craving is absent from all conditions, why do sentient beings alone give rise to craving, whereas the Buddhas and bodhisattvas do not?

“World-Honored One! The mind is also not fixed. If the mind were fixed, there would be no craving, anger, or ignorance. If the mind is not fixed, how can it be said that the mind attains liberation? Craving is also not fixed. If it is not fixed, how can the three evil destinies arise because of it? Craving and its objects are both indeterminate. Why is this? Because, in dependence upon the very same form, one may give rise to craving, anger, or ignorance. Therefore, craving and its objects are both indeterminate. If they are all indeterminate, why does the Tathagata say that when a bodhisattva cultivates Great Nirvana, the mind attains liberation?”

At that time, the World-Honored One said to the Great Bodhisattva King of Supreme Virtue, Radiant Light Shining Everywhere:

— Excellent! Excellent! Good man! The mind is neither bound by the fetter of craving nor unbound; it is neither liberated nor unliberated; neither existent nor nonexistent; neither present, past, nor future. Why is this? Good man! It is because all dharmas lack intrinsic nature.

Good man! Certain non-Buddhist teachers say: “When causes and conditions come together, a result arises. If the nature of arising originally does not exist within the various conditions, yet they can produce a result, then empty space, though it does not arise, should also produce a result.

Empty space, which does not arise, is not a cause; rather, the nature of the result originally exists within the various conditions. Therefore, when they are assembled, the result is produced. Why is this?

For example, when Devadatta wishes to build a wall, he takes clay and does not take pigments; when he wishes to make a painted image, he gathers pigments and does not take grasses or wood; when making clothing, he takes silk cloth and does not take clay or wood; when building a house, he takes clay and does not take silk cloth.... Because people select particular materials, one should know that each of those materials is capable of producing its respective result.

Because it is capable of producing the result, one should know that a definite nature of that result already exists within the cause. If no such nature existed, then every kind of thing should arise from any single thing. If something can be taken, fashioned, and made to produce a result, one should know that the result definitely exists within it beforehand.

If the result did not exist, people would neither take it, work with it, nor produce anything from it; yet empty space alone, which is neither taken nor worked with, should be capable of producing all the myriad things. Because the result exists within its cause, just as the banyan seed abides within the banyan tree, so clarified butter exists within milk, cloth within thread, and a jar within clay.”

Good man! All ordinary beings, blinded and obscured by ignorance, formulate this fixed doctrine: material form has the characteristic of attachment, and the mind has the nature of craving. They further say that the mind of an ordinary being possesses both the nature of craving and the nature of liberation; when it encounters causes and conditions for craving, craving arises in the mind, and when it encounters liberation, the mind is liberated. Although they formulate this doctrine, its meaning is incorrect.

Other ordinary beings say: “No result exists within any cause. Causes are of two kinds: subtle and gross. The subtle is permanent, while the gross is impermanent. A subtle cause transforms into a gross cause, and that gross cause then transforms into a result. Since the gross cause is impermanent, the result is also impermanent.”

Good man! Still other ordinary beings say: “The mind has no cause, and craving also has no cause. The mind of craving arises because of the seasons.” Because such people cannot know the causes and conditions of the mind, they revolve through the six realms and undergo every form of birth and death.

Good man! It is like a dog tied to a post that runs around the post all day long but cannot get free. All ordinary beings are likewise bound by the yoke of ignorance to the post of birth and death. They run around through the twenty-five realms of existence and cannot get free.

Good man! It is like a person who falls into a latrine, manages to get out, and then goes back in; like a person who recovers from an illness and then again contracts the disease; like a traveler who encounters a desolate wilderness, succeeds in crossing it, and then turns back; or like something that has been washed clean and is then smeared with mud once more. All ordinary beings are likewise.

They have attained liberation in the Sphere of Nothingness, but before escaping the Sphere of Neither Perception nor Non-Perception, they return once more to the three evil realms. Why is this? Because all ordinary beings observe only results and do not observe causes and conditions.

They are like a dog that chases the clod of earth rather than the person who threw it. Ordinary beings are likewise: they observe only results and do not observe causes and conditions. Because they do not observe causes and conditions, they fall back from the Sphere of Neither Perception nor Non-Perception into the three evil realms.

Good man! The Buddhas and bodhisattvas never definitively declare that the result exists within the cause, that the result does not exist within the cause, that it both exists and does not exist, or that it neither exists nor does not exist. If anyone says that the result is definitively preexistent within the cause, definitively absent from the cause, definitively both existent and nonexistent, or definitively neither existent nor nonexistent, you should know that such people are all followers of Mara and belong to Mara. They are persons of craving, and as such cannot permanently sever the bonds of birth and death, nor do they know the characteristic of the mind or the characteristic of craving.

Good man! The Buddhas and bodhisattvas reveal the Middle Way. Why is this? Although they say that dharmas are neither existent nor nonexistent, they do not make this into a fixed assertion. Why is this? Through the eye as cause, form as cause, light as cause, the mind as cause, and attention as cause, consciousness arises. This consciousness is definitively not located within the eye, form, light, mind, or attention, nor is it located somewhere between them. It is neither existent nor nonexistent. Because it arises from conditions, it is called existent; because it has no intrinsic nature, it is called nonexistent. Therefore, the Tathagata says that dharmas are neither existent nor nonexistent.

Good man! The Buddhas and bodhisattvas never definitively declare that the mind possesses an intrinsically pure nature or an intrinsically impure nature. Purity and impurity of mind have no fixed abiding place. Because craving arises from conditions, it is said not to be nonexistent; because there is originally no intrinsic nature of craving, it is said not to be existent.

Good man! Through causes and conditions, craving arises in the mind; through causes and conditions, the mind is liberated. Good man! Causes and conditions are of two kinds: those that accord with birth and death, and those that accord with Great Nirvana.

Good man! Because of causes and conditions, the mind arises together with craving and ceases together with craving. Because of causes and conditions, the mind arises together with craving but does not cease together with craving. Because of causes and conditions, the mind arises without craving but ceases together with craving. Because of causes and conditions, the mind arises without craving and does not cease together with craving.

What is meant by the mind arising together with craving and ceasing together with craving? Good man! If ordinary beings have not severed the mind of craving and continue to cultivate it, the minds of such people arise together with craving and cease together with craving.

For all sentient beings who have not severed the mind of craving, the mind arises together with craving and ceases together with craving. For example, all beings in the Desire Realm possess the potential for the first dhyana. Whether or not they cultivate it, it is always present within them; when the appropriate causes and conditions are encountered, they immediately attain it.

The cause and condition referred to here is the calamity of fire. All ordinary beings are likewise: whether or not they cultivate craving, the mind arises together with craving and ceases together with craving. Why is this?

Because they have not severed craving.

What is meant by the mind arising together with craving but not ceasing together with craving? Because of causes and conditions, a sravaka disciple gives rise to a mind of craving. Then, fearing that mind of craving, the disciple cultivates the contemplation of the white bones. This is called the mind arising together with craving but not ceasing together with craving.

There is another case in which the mind arises together with craving but does not cease together with craving. A sravaka who has not yet realized the four fruits gives rise to a mind of craving because of causes and conditions; upon realizing the four fruits, that mind of craving is extinguished. This is called the mind arising together with craving but not ceasing together with craving.

When a great bodhisattva attains the Immovable Ground, the mind has arisen together with craving but does not cease together with craving.

What is meant by the mind arising without craving but ceasing together with craving? If a great bodhisattva has severed the mind of craving but, for the sake of sentient beings, manifests the appearance of craving, then through that manifestation the bodhisattva can cause immeasurable and boundless sentient beings to inquire about, listen to, and receive wholesome Dharma, bringing it to complete fulfillment. This is called the mind arising without craving but ceasing together with craving.

What is meant by “not arising together with craving and not ceasing together with craving”? This refers to arhats, pratyekabuddhas, Buddhas, and bodhisattvas, except those below the Immovable Ground. This is called not arising together with craving and not ceasing together with craving. For this reason, the Buddhas and bodhisattvas do not definitively declare that the mind is originally pure by nature or originally impure by nature.

Good man! This mind does not unite with the fetter of craving, nor does it unite with anger or delusion. Good man!

It is as when the sun and moon are obscured by smoke, dust, clouds, mist, and asuras. Because of these conditions, sentient beings are unable to see them. Although they cannot see them, the nature of the sun and moon certainly does not unite with those five obscurations.

The mind is likewise. Because of causes and conditions, the fetter of craving arises. Although sentient beings say that craving and the mind unite, the nature of this mind does not truly unite with it.

If the craving mind were itself the nature of craving, or the non-craving mind itself the nature of non-craving, then the non-craving mind could never become craving, and the mind bound by craving could never become free from craving.

Good man! For this reason, the fetter of sensual craving cannot defile the mind. The Buddhas and bodhisattvas forever destroy the fetter of craving. Therefore, it is said that the mind attains liberation. Through causes and conditions, all sentient beings give rise to the fetter of craving; through causes and conditions, their minds attain liberation.

Good man! It is as with the Snow Mountains: in precipitous and towering places, neither people nor monkeys can pass; in some places monkeys can pass but people cannot; and in still other places both people and monkeys can pass. Good man! Where both people and monkeys can pass, hunters spread birdlime to trap monkeys. A foolish monkey touches it with its hand, and its hand becomes stuck. Wishing to free its hand, it presses down with its foot, and its foot becomes stuck as well. Wishing to free its foot, it bites the birdlime with its mouth, and its mouth also becomes stuck. Thus, none of its five parts can be freed. The hunter then runs a staff through the monkey, carries it away, and returns home.

The lofty places of the Snow Mountains symbolize the attainment of the right path by Buddhas and bodhisattvas. The monkey symbolizes ordinary beings. The hunter symbolizes Mara Papiyan.

The birdlime symbolizes the fetter of sensual craving. The place where neither people nor monkeys can pass symbolizes where neither ordinary beings nor the demon king Mara Papiyan can go. The place where monkeys can pass but people cannot symbolizes learned adherents of non-Buddhist paths whom evil maras and others, despite employing the five desires, cannot bind.

The place where both people and monkeys can pass symbolizes all ordinary beings and Mara Papiyan, who constantly abide in samsara and are unable to cultivate the path. Ordinary beings are bound by the five desires, allowing Mara Papiyan freely to carry them away, just as the hunter traps a monkey with birdlime and carries it home.

Good man! It is as when a king dwells securely in his own country: his body and mind are at ease and joyful; but if he goes to another realm, he undergoes every kind of suffering. All sentient beings are likewise. If they can abide within their own sphere, they attain peace and happiness; but if they enter another sphere, they encounter evil maras and undergo suffering and affliction. Their own sphere means the four foundations of mindfulness. Another sphere means the five desires.

What is meant by being subject to Mara? Some sentient beings regard the impermanent as permanent and the permanent as impermanent; regard suffering as happiness and happiness as suffering; regard the impure as pure and the pure as impure; regard non-self as self and self as non-self; falsely regard what is not true liberation as liberation and regard true liberation as not liberation; regard what is not a Vehicle as a Vehicle and regard a Vehicle as not a Vehicle.... Such persons are said to be subject to Mara, and those subject to Mara have minds that are not pure.

Furthermore, good man! If someone sees all dharmas as truly possessing distinct and fixed characteristics, know that when this person sees form, he immediately constructs the characteristic of form... and so forth, until, upon seeing consciousness, he constructs the characteristic of consciousness; upon seeing a man, he constructs the characteristic of a man; upon seeing a woman, he constructs the characteristic of a woman; upon seeing a day, he constructs the characteristic of a day; upon seeing a month, he constructs the characteristic of a month; upon seeing a year, he constructs the characteristic of a year; upon seeing a skandha, he constructs the characteristic of a skandha; upon seeing an ayatana, he constructs the characteristic of an ayatana;

and upon seeing a dhatu, he constructs the characteristic of a dhatu.

One who sees in this way is said to be subject to Mara, and one subject to Mara has a mind that is not pure.

Furthermore, good man! If someone views the self as form, the self as existing within form, form as existing within the self, or form as belonging to the self... and so forth, until he views the self as consciousness, the self as existing within consciousness, consciousness as existing within the self, or consciousness as belonging to the self... then one who sees in this way is subject to Mara and is not my disciple.

Good man! Some of my shravaka disciples abandon the twelve divisions of the Tathagata’s scriptures and study all kinds of texts belonging to non-Buddhist paths. They do not cultivate the peaceful karma of renunciation but devote themselves entirely to worldly household affairs.

What are called household affairs? They accept and accumulate all manner of impure possessions, such as male and female servants, fields and houses, elephants and horses, carts and carriages, mules and donkeys, chickens and pheasants, dogs and monkeys, pigs and goats, and various kinds of rice, wheat, and so forth. They distance themselves from their teachers and the Sangha and associate closely with laypeople.

They contravene the teachings of the Noble Ones and tell laypeople, “The Buddha permits bhiksus to accept and accumulate all manner of impure possessions.” This is called cultivating household affairs.

Some disciples do not draw near and listen to the twelve divisions of scripture for the sake of nirvana, but solely for offerings and gain. They treat the property of the resident Sangha and the property of the temporary Sangha (?), clothing, and food as though these were their own possessions; they are miserly and begrudge the property of others; they praise and associate closely with kings and royal princes; they divine good and ill fortune, calculate whether destinies will flourish or decline, play board games, gamble, play shibo [a form of gambling], cast gourds [a form of gambling], associate closely with bhiksunis and unmarried maidens, keep two sramaneras, and regularly frequent the homes of hunters, butchers, wine sellers, and chandalas.

They engage in all kinds of trade, conduct business with their own hands, accept commissions from neighboring countries, and convey messages and news.... Know that those who act in such ways are members of Mara’s retinue and are not my disciples.

Because of these causes and conditions, the mind arises together with craving and ceases together with craving... and likewise, the mind arises together with delusion and ceases together with delusion—that is, delusion and the mind arise and cease together. Good man! Because of these causes and conditions, the nature of the mind is neither pure nor impure. Therefore, I say that the mind attains liberation.

If there are persons who neither accept nor accumulate any impure possessions, but for the sake of Great Nirvana uphold, read, and recite the twelve divisions of scripture, copy them, explain them, and expound their meaning, know that such persons are my true disciples. They do not act within the sphere of the evil Mara Papiyan; instead, they cultivate the thirty-seven factors aiding the path. Through such cultivation, they do not arise together with craving and do not cease together with craving. This is called the eighth merit, fully accomplished by a bodhisattva who cultivates the wondrous scripture of Great Nirvana.

THE SUTRA OF THE GREAT PARINIRVANA

— End of Fascicle Twenty-Three —