大般涅槃經

Volume Twenty-Five

CHAPTER TWENTY-THREE:

BODHISATTVA LION'S ROAR

Part I

At that time, the Buddha addressed the entire assembly:

“Good men! If you have doubts as to whether there is a Buddha or no Buddha, Dharma or no Dharma, Sangha or no Sangha, suffering or no suffering, origination or no origination, cessation or no cessation, path or no path, reality or no reality, self or no self, bliss or no bliss, purity or no purity, permanence or no permanence, vehicle or no vehicle, nature or no nature, sentient beings or no sentient beings, existence or no existence, truth or no truth, cause or no cause, effect or no effect, action or no action, karma or no karma, or retribution or no retribution, I now permit you to ask whatever you wish.

I shall analyze and explain these matters for you! Good men! Truly, I see neither deva nor human, neither Mara nor Brahma, neither sramana nor brahmin, who could come and ask me a question that I could not answer!”

At that time, a bodhisattva in the assembly named Lion's Roar immediately rose from his seat, composed his countenance, adjusted his robes, first bowed at the Buddha's feet, then knelt upright, joined his palms, and said to the Buddha:

“World-Honored One! Just as I was about to ask, the Tathagata, in his great loving-kindness, compassionately granted me permission!”

At that time, the Buddha addressed the great assembly:

“Good men! You should now give rise to profound reverence for this bodhisattva, honoring and praising him. You should make offerings to him with all kinds of incense, flowers, music, jeweled necklaces, banners, pennants, precious canopies, clothing, food and drink, bedding, medicines, chambers, and halls, and you should welcome him when he comes and escort him when he departs.

Why is this? Because in the presence of the Buddhas of the past, this person planted deep roots of goodness and perfected merit and virtue. Therefore, today, before me, he wishes to utter the lion's roar.

Good man! The lion king knows the strength of his own body; his fangs and claws are keen, his four feet stand firmly upon the ground, and, dwelling securely in his cave, he lashes his tail and gives forth his voice. If a lion possesses all such characteristics, you should know that it can utter the lion's roar.

At dawn, the true lion king emerges from his cave, stretches his body and yawns, looks about in the four directions, and gives forth a roar that causes trembling for eleven reasons. What are the eleven? First, he wishes to destroy those that are not true lions but masquerade as lions.

Second, he wishes to test the strength of his own body. Third, he wishes to purify his dwelling place. Fourth, he wishes his cubs to know where their dwelling lies.

Fifth, he wishes to assure the herd that there is nothing to fear. Sixth, he wishes to awaken those who are asleep. Seventh, he wishes to cause all heedless beasts to abandon negligence.

Eighth, he wishes the beasts to come near and take refuge with him. Ninth, he wishes to subdue the young fragrant elephants. Tenth, he wishes to instruct his wives and offspring.

Eleventh, he wishes to adorn his own retinue. When all birds and beasts hear the lion's roar, those dwelling in water plunge into the deep, those walking upon the earth hide themselves in caves, and those flying through the air fall from the sky. Great fragrant elephants flee in terror, voiding their bowels as they run....

Good man! Even if those wild beasts were to follow a lion for hundreds of years, they would certainly be unable to produce a lion's roar. Once a lion reaches the full age of three years, however, it can roar like the lion king.

Good man! The Tathagata's body is fully endowed with the fangs and claws of wisdom, the four bases of spiritual power, the six paramitas, and the mighty ten powers; great compassion is his tail, and he dwells securely in the pure cave of the Four Dhyanas. For the sake of sentient beings, the Tathagata utters the lion's roar: he destroys the armies of Mara, reveals the ten powers to the assembly, opens up the sphere of a Buddha's practice, becomes a refuge for those holding wrong views, comforts sentient beings who fear birth and death, awakens sentient beings from the sleep of ignorance, causes those who perform evil dharmas to give rise to remorse, and instructs all sentient beings with wrong views so that they understand that the Six Teachers do not utter the lion's roar.

He breaks the arrogance of Purana. He causes those of the Two Vehicles to give rise to remorse; he teaches bodhisattvas abiding in the fifth stage and so forth to give rise to a mind of great strength; and he causes the four assemblies of right view to have no fear of the four groups of adherents of wrong views. Therefore, from the caves of noble conduct, brahma conduct, and heavenly conduct, he emerges and stretches his body.

Wishing to cause those sentient beings and others to break their arrogance, he yawns. Wishing to cause sentient beings and others to give rise to wholesome dharmas, he looks about in the four directions. Wishing to enable sentient beings to attain the four unobstructed knowledges, he plants his four feet firmly upon the ground.

Wishing to cause sentient beings to dwell fully in the sila-paramita, he utters the lion's roar. The lion's roar is the definitive declaration: all sentient beings possess Buddha-nature, and the Tathagata permanently abides without alteration. Good man!

Although sravakas and pratyekabuddhas may follow the Tathagata, the World-Honored One, for immeasurable hundreds of thousands of asamkhya kalpas, they are still unable to utter the lion's roar. If a bodhisattva of the Ten Abodes can cultivate these three spheres of practice, you should know that such a bodhisattva can utter the lion's roar. Good men!

Today, this Great Bodhisattva Lion's Roar wishes to utter such a great lion's roar. Therefore, with your deepest hearts, you should make offerings to him, revere him, honor him, and praise him!”

At that time, the World-Honored One addressed Great Bodhisattva Lion's Roar:

“Good man! If you wish to ask a question, you may now do as you please!”

Great Bodhisattva Lion's Roar said to the Buddha:

“World-Honored One! What is called Buddha-nature? By virtue of what meaning is it called Buddha-nature? Why is it also called permanence, bliss, self, and purity? If all sentient beings possess Buddha-nature, why is the Buddha-nature possessed by all sentient beings not seen? In what dharmas do bodhisattvas of the Ten Abodes abide, such that they do not see it clearly? In what dharmas does the Buddha abide, such that he sees it clearly? With what eyes do bodhisattvas of the Ten Abodes see, such that they do not see it clearly? With what eye does the Buddha see, such that he sees it clearly?”

The Buddha said:

“Good man! Excellent! Excellent! If a person can inquire for the sake of the Dharma, that person attains the fullness of two kinds of adornment: the first is wisdom, and the second is merit. If a bodhisattva is fully endowed with these two adornments, that bodhisattva knows Buddha-nature and also understands what is called Buddha-nature... and can even know with what eyes bodhisattvas of the Ten Abodes see and with what eye the Buddhas, the World-Honored Ones, see!”

Bodhisattva Lion's Roar said:

“World-Honored One! What is called the adornment of wisdom? What is called the adornment of merit?”

“Good man! The adornment of wisdom refers to the First Bhumi through the Tenth Bhumi. This is called the adornment of wisdom. The adornment of merit refers to dana-paramita through prajna, but not prajnaparamita. Furthermore, the adornment of wisdom refers to the Buddhas and bodhisattvas. The adornment of merit refers to sravakas, pratyekabuddhas, and bodhisattvas of the Ninth Abode.

“Furthermore, good man! The adornment of merit is conditioned, tainted, connected with existence, bearing karmic retribution, obstructed, and impermanent...; these are the dharmas of ordinary beings. The adornment of wisdom is unconditioned, undefiled, without existence, without karmic retribution, unobstructed, and permanently abiding. Good man! Because you are now fully endowed with these two adornments, you can ask about this extremely profound and wondrous meaning. Because I too am fully endowed with these two adornments, I can answer concerning this meaning.”

Great Bodhisattva Lion's Roar said:

– World-Honored One! If a bodhisattva is endowed with these two kinds of adornment, then he should not ask about one kind, two kinds, and so forth. Why, then, does the World-Honored One say that one may answer in terms of one kind or two kinds? Why is this so? Because all dharmas are neither one nor two kinds. One kind and two kinds are characteristics of ordinary beings.

The Buddha said:

– Good man! If a bodhisattva does not possess the two kinds of adornment, he cannot know one kind or two kinds. If a bodhisattva is endowed with the two kinds of adornment, he can understand and know one kind and two kinds. If it is said that dharmas are neither one nor two, this meaning is incorrect. Why is this? If there were neither one nor two, how could it be said that all dharmas are neither one nor two...? Good man! If one says that one and two are characteristics of ordinary beings, such a person is indeed called a bodhisattva of the Ten Abodes, not an ordinary being. Why is this? One refers to nirvana, while two refers to birth and death. Why is one called nirvana? Because that one is permanent! Why is two called birth and death? Because of craving and ignorance. Permanent nirvana is not a characteristic of ordinary beings. Birth and death as two are likewise not characteristics of ordinary beings. For this reason, one endowed with the two adornments can both ask and answer. Good man! You asked, “What is called Buddha-nature?” Listen carefully! Listen carefully! I shall distinguish and explain it for you! Good man! Buddha-nature is called the Emptiness of the Ultimate Meaning. The Emptiness of the Ultimate Meaning is called wisdom. It is called emptiness because one does not see only emptiness or only non-emptiness. A person of wisdom sees both emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and non-self. Emptiness is the entirety of birth and death; non-emptiness is called Great Nirvana... up to and including non-self, which is birth and death. Self is called Great Nirvana. To see only that all is empty and not to see non-emptiness is not called the Middle Way... up to and including seeing only that all is non-self and not seeing the self; this is not called the Middle Way. The Middle Way is called Buddha-nature. For this reason, Buddha-nature is eternal and undergoes no change. Because it is concealed by ignorance, sentient beings are unable to see it. Shravakas and pratyekabuddhas see only that all is empty and do not see non-emptiness... up to and including seeing only that all is non-self and being unable to see the self. For this reason, they do not attain the Emptiness of the Ultimate Meaning. Because they do not attain the Emptiness of the Ultimate Meaning, they do not practice the Middle Way. Because they lack the Middle Way, they do not see Buddha-nature. Good man! Those who do not see the Middle Way are invariably of three classes: first, those who practice fixed happiness; second, those who practice fixed suffering; and third, those who practice both suffering and happiness. Those who practice fixed happiness are the great bodhisattvas who, out of compassion for all sentient beings, experience the joy of the Third Dhyana even while dwelling in the Avici hell. Those who practice fixed suffering are ordinary beings. Those who practice both suffering and happiness are shravakas and pratyekabuddhas. Shravakas and pratyekabuddhas practice according to suffering and happiness and give rise to the conception of the Middle Way. For this reason, although they possess Buddha-nature, they cannot see it. As you asked, for what reason is it called Buddha-nature? Good man! Buddha-nature is precisely the seed of the Middle Way of all Buddhas who attain unsurpassed, perfect enlightenment. Furthermore, good man! The Way is of three kinds: lower, upper, and middle. The lower is Brahma Heaven, where the impermanent is mistakenly seen as permanent. The lower is birth and death: what is impermanent is mistakenly seen as permanent, while the Three Jewels are permanent but are perversely declared to be impermanent. What is called the upper? It is that by which one can attain the supreme, unsurpassed, perfect enlightenment. The middle is called the Emptiness of the Ultimate Meaning: the impermanent is seen as impermanent, and the permanent is seen as permanent. The Emptiness of the Ultimate Meaning is not called lower. Why is this? Because it cannot be attained by any ordinary being. Nor is it called upper. Why is this? Because it is itself the upper. The path cultivated by all Buddhas and bodhisattvas is neither upper nor lower. For this reason, it is called the Middle Way.

Furthermore, good man! Good man! The primal boundary of birth and death always has two aspects: first, ignorance; and second, craving for existence.

Between these two lie suffering, birth, aging, illness, and death. This is called the Middle Way. Because this Middle Way can destroy birth and death, it is called “middle.” For this reason, the Dharma of the Middle Way is called Buddha-nature.

Therefore, Buddha-nature is Permanence, Bliss, Self, and Purity. Because sentient beings cannot see it, they regard it as impermanent, without bliss, without self, and without purity. In truth, Buddha-nature is not impermanent, without bliss, without self, or without purity.

Good man! It is like a poor man whose house contains a treasure store, though he does not see it. Because he does not see it, he has no permanence, no bliss, no self, and no purity.

A good spiritual friend says to him, “Within your house is a store of golden treasure. Why, then, are you so impoverished and afflicted, without permanence, without bliss, without self, and without purity?” This good spiritual friend then employs skillful means to enable the poor man to see it. Because he sees it, he immediately attains Permanence, Bliss, Self, and Purity.

Buddha-nature is likewise so. Sentient beings do not see it, and because they do not see it, they have no permanence, no bliss, no self, and no purity. The Buddhas and bodhisattvas, who are good spiritual friends, employ the power of skillful means and many kinds of teachings and exhortations to enable those sentient beings to see it.

Because they see it, those sentient beings immediately attain Permanence, Bliss, Self, and Purity.

Furthermore, good man, the views arising in sentient beings are of two kinds: first, the view of permanence; second, the view of annihilation. These two views are not called the Middle Way. Neither permanence nor annihilation is called the Middle Way.

Neither permanence nor annihilation is precisely the wisdom that contemplates the twelve links of dependent origination. Such contemplative wisdom is called Buddha-nature. Although those of the Two Vehicles contemplate causes and conditions, this still cannot be called Buddha-nature.

Although Buddha-nature is eternal, because sentient beings are obscured by ignorance, they are unable to see it and have not yet been able to cross the river of the twelve links of dependent origination, just like the rabbit and the horse. Why is this? Because they do not see Buddha-nature.

Good man, the wisdom that contemplates these twelve links of dependent origination is the seed of unsurpassed, complete, perfect enlightenment. For this reason, the twelve links of dependent origination are called Buddha-nature. Good man, it is like the mushroom called “fever.” Why is this?

Because it can serve as a cause and condition for fever. The twelve links of dependent origination are likewise. Good man, Buddha-nature has a cause, a cause of the cause, a result, and a result of the result.

The cause is the twelve links of dependent origination. The cause of the cause is wisdom. The result is unsurpassed, complete, perfect enlightenment.

The result of the result is the unsurpassed Great Parinirvana. Good man, for example, ignorance is the cause and volitional formations are the result; volitional formations are the cause and consciousness is the result. For this reason, the substance of ignorance is both a cause and the cause of a cause, while consciousness is both a result and the result of a result.

Buddha-nature is likewise. Good man, for this reason, the twelve links of dependent origination neither arise nor cease, are neither permanent nor annihilated, are neither one nor two, neither return nor depart, and are neither cause nor result. Good man, the cause is not the result.

Buddha-nature is the result, not the cause. The Great Nirvana is both cause and result. The dharmas produced through the twelve links of dependent origination are neither causes nor results; therefore, they are called Buddha-nature.

Being neither cause nor result, it is eternal and unchanging. For this reason, I have said in the sutras that the meaning of the twelve links of dependent origination is exceedingly profound: it cannot be known or seen, is inconceivable, and is the domain of the Buddhas and bodhisattvas, beyond the reach of shravakas and pratyekabuddhas. Why is it exceedingly profound?

The karmic activities of sentient beings are neither permanent nor annihilated, yet they bring about retribution. Although they cease from thought-moment to thought-moment, nothing is lost. Although there is no agent, karma is performed.

Although there is no recipient, there is karmic retribution. Although the recipient ceases, the result is not destroyed. Although there is no conscious thought or knowing, through combination there come to be all sentient beings.

Although they act together with the twelve links of dependent origination, they neither see nor know them. Because they neither see nor know them, there is neither beginning nor end. Bodhisattvas of the Ten Abodes see only the end of these karmic activities; they do not see their beginning.

The Buddhas, the World-Honored Ones, see both the beginning and the end. For this reason, the Buddhas clearly see Buddha-nature. Good man, because all sentient beings are unable to see the twelve links of dependent origination, they revolve in samsara.

Good man, just as a silkworm spins a cocoon in which it brings about its own birth and death, so too are all sentient beings. Because they do not see Buddha-nature, they themselves create the binding karma that causes them to wander through birth and death like a shuttlecock being kicked to and fro. Good man, therefore, I have said in the sutras that whoever sees the twelve links of dependent origination sees the Dharma, and whoever sees the Dharma sees the Buddha.

The Buddha is Buddha-nature. Why is this? Because all Buddhas take this Buddha-nature as their nature.

Good man, the wisdom that contemplates the twelve links of dependent origination is always of four kinds: lower, intermediate, higher, and highest. Those of lower contemplative wisdom do not see Buddha-nature. Because they do not see it, they attain the path of the shravaka.

Those of intermediate contemplative wisdom do not see Buddha-nature. Because they do not see it, they attain the path of the pratyekabuddha. Those of higher contemplative wisdom see Buddha-nature, but not clearly.

Because they do not see it clearly, they abide on the Ground of the Ten Abodes. Those of the highest contemplative wisdom clearly see Buddha-nature and therefore attain unsurpassed, complete, perfect enlightenment. For this reason, the twelve links of dependent origination are called Buddha-nature.

Buddha-nature is the emptiness of ultimate truth. The emptiness of ultimate truth is called the Middle Way. The Middle Way is the Buddha, and the Buddha is called Nirvana.

At that time, the great bodhisattva Lion’s Roar said to the Buddha:

“World-Honored One, if the Buddha and Buddha-nature are no different, why must all sentient beings cultivate the path?”

The Buddha said:

“Good man, the meaning implied by your question is incorrect. Although the Buddha and Buddha-nature are no different, sentient beings have not yet fully perfected it. Good man, suppose a person with an evil mind harms his mother and, after doing so, feels remorse.

Although this second karma is wholesome, that person is called a person of hell. Why is this? Because that person will certainly fall into hell.

Although that person does not yet possess the skandhas, dhatus, and ayatanas of hell, he is still called a person of hell. Good man, therefore, I have said in the sutras that if one sees someone practicing good, this is called seeing a deva or a human being. If one sees someone practicing evil, this is called seeing a being of hell.

Why is this? Because that person will certainly undergo the corresponding retribution. Good man, all sentient beings will certainly attain unsurpassed, complete, perfect enlightenment.

Therefore, I say that all sentient beings possess Buddha-nature. Yet all sentient beings truly do not yet possess the thirty-two excellent marks and the eighty minor characteristics. For this reason, in this sutra I have spoken this verse:

Formerly existent, now nonexistent;

Formerly nonexistent, now existent;

The dharmas of the three times exist—

This is impossible.”

Good man! Existence is always of three kinds: first, future existence; second, present existence; and third, past existence. All sentient beings in the future will attain unsurpassed perfect enlightenment.

This is called Buddha-nature. All sentient beings in the present are bound by the fetters of affliction, and therefore at present they do not possess the thirty-two excellent marks and the eighty minor characteristics. All sentient beings in the past who eradicated their afflictions can now behold Buddha-nature.

For this reason, I always proclaim that all sentient beings possess Buddha-nature; even icchantikas and the like possess Buddha-nature. Icchantikas and the like possess no wholesome dharmas, whereas Buddha-nature is wholesome. Because they will possess it in the future, icchantikas and the like all possess Buddha-nature.

Why is this? Because icchantikas and the like will certainly attain unsurpassed perfect enlightenment. Good man!

Suppose that a person has milk in his house. Someone asks him, “Do you have curds?” He replies, “I have milk, which in truth is not curds. Yet, by employing skillful means, I shall certainly obtain curds; therefore, I say that I have curds.” Sentient beings are also thus.

They all possess mind, and whoever possesses mind will certainly attain unsurpassed perfect enlightenment. For this reason, I always proclaim that all sentient beings possess Buddha-nature. Good man!

The ultimate is of two kinds: first, the ultimate in adornment; and second, the ultimately final. It is also of two kinds: first, the worldly ultimate; and second, the supramundane ultimate. The ultimate in adornment is the six paramitas.

The ultimately final is that all sentient beings attain the One Vehicle. The One Vehicle is called Buddha-nature. For this reason, I say that all sentient beings possess Buddha-nature and that all sentient beings possess the One Vehicle; yet, because it is concealed by ignorance, they cannot behold it.

Good man! It is like the karmic recompense of the Heaven of the Thirty-three and the realm of Uttarakuru: because they are concealed, sentient beings of this world cannot behold them. Buddha-nature is also thus.

Because it is concealed by the fetters, sentient beings do not behold it. Furthermore, good man! Buddha-nature is precisely the Shurangama Samadhi, whose nature is like clarified butter and which is the mother of all Buddhas.

Through the power of the Shurangama Samadhi, all Buddhas attain permanence, bliss, self, and purity. All sentient beings possess the Shurangama Samadhi, but because they do not cultivate it, they cannot behold it. Therefore, they cannot attain unsurpassed perfect enlightenment.

Good man! The Shurangama Samadhi has five names: first, the Shurangama Samadhi; second, prajnaparamita; third, the Vajra Samadhi; fourth, the Lion’s Roar Samadhi; and fifth, Buddha-nature. According to the functions performed by this samadhi in various circumstances, it receives different names.

Good man! One samadhi may be given various names. In dhyana, it is called the Four Dhyanas; among the faculties, it is called the Faculty of Concentration; among the powers, it is called the Power of Concentration; among the factors of enlightenment, it is called the Enlightenment Factor of Concentration; among the correct paths, it is called Right Concentration; and among the eight awakenings of a great being, it is called the Awakening of Concentration.

The concentration of Shurangama is likewise. Good man! All sentient beings fully possess three kinds of concentration: higher, middle, and lower.

The higher concentration is called Buddha-nature. Therefore, it is said that all sentient beings possess Buddha-nature. The middle concentration is the first dhyana, which all sentient beings fully possess.

When the appropriate causes and conditions are present, they can cultivate it; when those causes and conditions are absent, they cannot cultivate it. The causes and conditions are of two kinds: the first is called the calamity of fire, and the second is the destruction of the fetters of the desire realm. Therefore, it is said that all sentient beings fully possess the middle concentration.

The lower concentration is the mental factor of concentration among the ten universal mental factors. Therefore, it is said that all sentient beings fully possess the lower concentration. All sentient beings possess Buddha-nature, but because it is concealed by afflictions, they cannot behold it.

Although bodhisattvas of the Ten Abodes behold the One Vehicle, they do not know that the Tathagata is the eternally abiding Dharma. Therefore, it is said that although bodhisattvas of the Ten Abodes behold Buddha-nature, they do not see it clearly. Good man!

“Shurangama” means the ultimate consummation of all things. “Gama” means firm. When all things have reached their ultimate consummation and become firm, this is called Shurangama.

Therefore, it is said that the concentration of the Shurangama Samadhi is called Buddha-nature.

Good man! Once, when I was beside the Nairanjana River, I said to Ananda, “I now wish to bathe. Bring my robe and also the wooden bowl for scooping up bathing water!” After I entered the water, all kinds of flying birds and all creatures living in the water and upon the land came to watch me.

At that time, five hundred brahmacarins also came to the riverbank. When they happened to approach the place where I was bathing, they said among themselves, “How can one attain a Vajra body? If Gautama does not teach annihilationism, we shall receive from him the Dharma of the fast!” Good man!

At that time, through the knowledge of others’ minds, I knew the thoughts in the hearts of those brahmacarins and asked them, “In what sense do you say that I teach annihilationism?” The brahmacarins replied, “Gautama! Previously, throughout the sutras, you taught that all sentient beings have no self. Since you have declared that there is no self, how can this not be called annihilationism?

If there is no self, who is it that observes the precepts? Who is it that violates the precepts?” The Buddha said, “I do not teach that all sentient beings are entirely without a self. Rather, I always proclaim that all sentient beings possess Buddha-nature.

Is Buddha-nature not the self? For this reason, I do not teach annihilation. Because sentient beings do not behold Buddha-nature, they are impermanent, without self, without bliss, and without purity.

To teach in this way is called teaching annihilationism.” When the brahmacarins heard it said that Buddha-nature is the self, they immediately aroused the aspiration for unsurpassed perfect enlightenment and at once went forth to cultivate the path of bodhi. All the flying birds and creatures living in the water and upon the land also aroused the aspiration for unsurpassed bodhi. Having aroused this aspiration, they immediately relinquished their bodies.

Good man! This Buddha-nature is in truth not the self, but for the sake of sentient beings, I designate it as the self. Good man!

For certain causes and conditions, the Tathagata says that what is without self is the self, while in truth it is without self. Although I speak these words, they are not false. Good man!

For certain causes and conditions, I say that the self is without self, while in truth the self exists. For the sake of the world, although I speak of no-self, my words are not false. Buddha-nature is without self, yet the Tathagata calls it the self because it is permanent.

The Tathagata is the self, yet he speaks of no-self because he has attained perfect mastery.

At that time, the great bodhisattva Lion’s Roar addressed the Buddha:

“World-Honored One! If all sentient beings possess Buddha-nature, like a Vajra strongman, why are all sentient beings unable to behold it?”

The Buddha said:

– Good man! It is as though material forms differ in colors—blue, yellow, red, and white—and in such characteristics and shapes as long and short, yet a blind person does not see them. Although he does not see them, one still cannot say that material forms have no characteristics or shapes such as long and short, or colors such as blue, yellow, red, and white. Why is this? Although the blind do not see them, those with clear sight do. Buddha-nature is likewise. Although all sentient beings are unable to see it, bodhisattvas of the Ten Abodes see a small part of it, while the Tathagata sees it completely. Bodhisattvas of the Ten Abodes see Buddha-nature as one sees forms at night. The Tathagata’s seeing of Buddha-nature is like seeing forms by day. Good man! It is as though a blind person sees forms indistinctly. A skilled physician treats him, and through the power of the medicine he comes to see clearly. Bodhisattvas of the Ten Abodes are likewise: although they see Buddha-nature, they cannot see it clearly; yet through the power of the Surangama samadhi, they are able to attain clarity. Good man! If a person sees all dharmas as impermanent, without self, without bliss, and impure, and also sees what is not all dharmas as impermanent, without self, without bliss, and impure, such a person does not see Buddha-nature. “All” refers to samsara. “Not all” refers to the Three Jewels. Sravakas and pratyekabuddhas see all dharmas as impermanent, without self, without bliss, and impure, and they also see what is not all dharmas as impermanent, without self, without bliss, and impure. For this reason, they do not see Buddha-nature. Bodhisattvas of the Ten Abodes see all dharmas as impermanent, without self, without bliss, and impure, while in what is not all dharmas they see a small part of Permanence, Bliss, Self, and Purity. For this reason, they see one part out of ten. All Buddhas, the World-Honored Ones, see all dharmas as impermanent, without self, without bliss, and impure, and see what is not all dharmas as Permanence, Bliss, Self, and Purity. For this reason, they see Buddha-nature as clearly as an amalaka fruit in the palm of the hand. For this reason, the Surangama samadhi is called Ultimate. Good man! It is as though the moon on the first day cannot be seen, yet one cannot say that it does not exist. Buddha-nature is likewise. Although ordinary beings cannot see it, one cannot say that Buddha-nature does not exist.

Good man! Buddha-nature is like the ten powers, the four fearlessnesses, great compassion, and the three foundations of mindfulness. All sentient beings possess three kinds: after destroying the afflictions, they then come to see; after overcoming the icchantika, they then attain the ten powers, the four fearlessnesses, great compassion, and the three foundations of mindfulness. For this reason, I constantly proclaim that all sentient beings possess Buddha-nature.

Good man! The twelve links of dependent origination are common to all sentient beings, both inwardly and outwardly. What are the twelve?

Past afflictions are called ignorance; past karma is called formations. In the present life, the initial moment of conception is called consciousness. After entering the womb, while the five parts and four faculties are not yet complete, this is called name-and-form.

When the four faculties are complete but contact has not yet arisen, this is called the six sense entrances. When pleasure and pain have not yet been distinguished, this is called contact. Experiencing and becoming habituated to a single craving is called feeling.

Becoming accustomed to and drawing near the five sensual pleasures is called craving. Greedily seeking inwardly and outwardly is called grasping. When bodily, verbal, and mental karma arises for the sake of inward and outward things, this is called becoming.

The consciousness of the present life is called future birth. Present name-and-form, the six sense entrances, contact, and feeling are called future aging, sickness, and death. These are called the twelve links of dependent origination.

Good man! Although all sentient beings possess these twelve links of dependent origination, some have them incompletely. If one dies at the kalala stage, one does not have all twelve; from birth until death, all twelve are counted as complete.

Beings in the form realm do not have the three kinds of feeling, the three kinds of contact, or the three kinds of craving, nor do they have aging and sickness, yet they are still said to possess all twelve completely. Beings in the formless realm have no form and so forth, up to having no aging and death, yet they too are said to possess all twelve completely. Because they are certain to attain them, it is said that all sentient beings equally possess the twelve links of dependent origination in full.

Good man! Buddha-nature is likewise. All sentient beings are certain to attain unsurpassed complete and perfect enlightenment.

Therefore, I say that all sentient beings possess Buddha-nature. Good man! In the Snow Mountains there is a kind of grass called Forbearance.

When cows eat it, they produce ghee. There is also another kind of grass there; if cows eat it, they produce no ghee. Although no ghee is produced, one cannot say that there is no Forbearance grass in the Snow Mountains.

Buddha-nature is likewise. The Snow Mountains signify the Tathagata; the Forbearance grass signifies Great Nirvana; and the other grass signifies the twelve divisions of the scriptures. If sentient beings are able to listen to and receive, inquire into, and elucidate the Great Parinirvana, they see Buddha-nature.

Although one does not hear it said in the twelve divisions of the scriptures that Buddha-nature exists, one cannot therefore say that Buddha-nature does not exist.

Good man! Buddha-nature is also form, non-form, neither form nor non-form; also characteristic, non-characteristic, neither characteristic nor non-characteristic; also one, not one, neither one nor not one; neither permanent nor annihilated, neither non-permanent nor non-annihilated; also existent, also nonexistent, neither existent nor nonexistent; also exhausted, not exhausted, neither exhausted nor not exhausted; also cause, also effect, neither cause nor effect; also meaning, non-meaning, neither meaning nor non-meaning; also a letter, not a letter, neither a letter nor not a letter.

What is called form? The Vajra Body. What is called non-form?

The eighteen exclusive non-form dharmas. What is called neither form nor non-form? Form and non-form have no fixed characteristic.

What is called characteristic? The thirty-two marks. What is called non-characteristic?

The marks of all sentient beings do not manifest. What is called neither characteristic nor non-characteristic? Characteristic and non-characteristic are not fixed.

What is called one? All sentient beings belong to the One Vehicle. What is called not one?

The teaching of the Three Vehicles. What is called neither one nor not one? The innumerable dharmas.

What is called non-permanent? It is seen through causes and conditions. What is called annihilated?

It is free from the view of annihilation. What is called neither non-permanent nor non-annihilated? It is the beginningless seed.

What is called existent? All sentient beings are existent. What is called nonexistent?

It is seen through skillful means. What is called neither existent nor nonexistent? It is the nature of space.

What is called exhausted? Attaining the Shurangama Samadhi. What is called not exhausted?

That samadhi is eternal. What is called neither exhausted nor not exhausted? All characteristics of exhaustion and cessation are completely ended.

What is called cause? Because the cause is clearly understood. What is called effect?

Because the effect is certain. What is called neither cause nor effect? Because that cause and effect are eternal.

What is called meaning? It can encompass all meanings without obstruction. What is called non-meaning?

It cannot be expressed. What is called neither meaning nor non-meaning? It is ultimately empty.

What is called a letter? It has an appellation. What is called not a letter?

Its name is no-name. What is called neither a letter nor not a letter? All letters are cut off.

What is called neither suffering nor pleasure? All feeling is cut off. What is called non-self?

The eight masteries have not yet been fully attained. What is called not non-self? Because that self is eternal.

What is called neither self nor non-self? It neither acts nor experiences. What is called emptiness?

Emptiness in the ultimate sense. What is called non-emptiness? Because that emptiness is eternal.

What is called neither emptiness nor non-emptiness? It can produce the seeds of wholesome dharmas. Good man!

If anyone can contemplate and clearly comprehend the meaning of the Mahaparinirvana Sutra in this way, you should know that this person sees Buddha-nature. Buddha-nature is inconceivable; it is precisely the domain of the Buddhas, the Tathagatas, and is not within the understanding of shravakas or pratyekabuddhas. Good man!

Buddha-nature is not the skandhas, dhatus, or ayatanas; it is not originally nonexistent and now existent, nor does it first exist and then return to nonexistence. Sentient beings see it through wholesome causes and conditions. It is like black iron placed in fire, whereupon it turns red; when removed and cooled, it becomes black again.

This black color is neither within nor without, but exists because of causes and conditions. Buddha-nature is likewise: when the fire of the afflictions is extinguished, all sentient beings are able to hear of it and see it. Good man!

When a seed ceases, a sprout arises, yet the nature of this sprout is neither within nor without. The same applies all the way through to flowers and fruits: they exist through conditions. Good man!

This subtle and wondrous Mahaparinirvana Sutra fully accomplishes immeasurable merit and virtue. Buddha-nature is likewise the accomplishment of immeasurable and boundless merit and virtue.

At that time, the great bodhisattva Lion's Roar said:

“World-Honored One! How many dharmas must a bodhisattva fully accomplish in order to see Buddha-nature, though not clearly? How many dharmas do the Buddhas accomplish in order to see it clearly?”

“Good man! A bodhisattva who fully accomplishes ten dharmas sees Buddha-nature, though not distinctly. What are these ten? First, few desires; second, contentment; third, serenity; fourth, diligence; fifth, right mindfulness; sixth, right concentration; seventh, right wisdom; eighth, liberation; ninth, praise of liberation; and tenth, teaching and transforming sentient beings by means of the Great Nirvana!”

The bodhisattva Lion's Roar addressed the Buddha:

“World-Honored One! What is the difference between having few desires and contentment?”

– Good man! Having few desires means neither seeking nor grasping. Contentment means that when one receives little, one’s mind has no regret. Having few desires means having few cravings. Contentment means acting solely for the sake of the Dharma and harboring no sorrow or distress. Good man! Desire is of three kinds: first, evil desire; second, great desire; and third, desire for becoming. Evil desire is this: a bhikshu gives rise to greed and desire, wishing to become the leader of all beings; to have the entire Sangha follow behind him; to have all four assemblies make offerings to him, revere, praise, and honor him; to have all four assemblies believe and accept every teaching when he expounds the Dharma before them; and also to have kings, ministers, and householders revere him, so that he may obtain abundant robes, food and drink, bedding, medicines, beautiful dwellings, and so forth. This is a desire belonging to samsara. It is called evil desire. What is called great desire? A bhikshu gives rise to the thought: “How may I cause the four assemblies to know that I have attained the First Abode, and so on through the Tenth Abode; that I have attained unsurpassed, perfect enlightenment; that I have attained the fruit of arhatship, or even the fruit of stream-entry; and that I have attained the four dhyanas, up to unobstructed wisdom?” He does so for the sake of gain and support. This is called great desire. Desire for becoming is this: a bhikshu wishes to be born as a Brahma god, a Mara god, an Isvara god, a wheel-turning sage-king, a kshatriya, or a brahmin, and in each case to possess sovereign power, all for the sake of gain and support. This is called desire for becoming. If one is not harmed by these three kinds of evil desire, this is called having few desires. Desire refers to the twenty-five kinds of craving. To be without these twenty-five kinds of craving is called having few desires. Not seeking what one desires but has not yet obtained is called having few desires. Having obtained something without becoming attached to it is called contentment. Not seeking reverence is called having few desires. Receiving things without storing them up is called contentment. Good man! There are those who have few desires but are not called contented; those who are contented but are not called people of few desires; those who both have few desires and are contented; and those who are neither contented nor people of few desires. One who has few desires is called a stream-enterer; one who is contented is called a pratyekabuddha; one who has few desires and is contented is called an arhat; and one who neither has few desires nor is contented is called a bodhisattva. Good man! Having few desires and being contented are further of two kinds: wholesome and unwholesome. The unwholesome kind pertains to ordinary beings. The wholesome kind pertains to noble bodhisattvas. Although all noble ones have attained the fruits of the path, they do not proclaim this of themselves. Because they do not proclaim it, their minds are free from distress and resentment. This is called contentment. Good man! A great bodhisattva who cultivates the Great Mahayana Parinirvana Sutra and wishes to see Buddha-nature should cultivate having few desires and being contented.

What is called tranquility? Tranquility is of two kinds: first, tranquility of mind; and second, tranquility of body. With tranquility of body, one certainly does not commit the three bodily evils.

With tranquility of mind, one likewise does not commit the three mental evils. This is called tranquility of body and mind. Tranquility of body means not associating closely with the four assemblies and not becoming involved in the affairs and possessions of the four assemblies.

Tranquility of mind means certainly not cultivating greed, anger, or delusion. This is called tranquility of body and mind. Some bhikshus have bodily tranquility but not mental tranquility; some have mental tranquility but not bodily tranquility; some have tranquility of both body and mind; and others have tranquility of neither body nor mind.

Bodily tranquility without mental tranquility is this: a bhikshu practices meditation in a tranquil place, apart from the four assemblies, yet his mind constantly accumulates greed, anger, and delusion. This is called bodily tranquility without mental tranquility. Mental tranquility without bodily tranquility is this: a bhikshu associates closely with the four assemblies, kings, and ministers, yet has eliminated greed, anger, and delusion.

This is called mental tranquility without bodily tranquility. Tranquility of both body and mind refers to the Buddhas and bodhisattvas. Lack of tranquility in both body and mind refers to ordinary beings.

Why is this? Although ordinary beings may possess some tranquility of body and mind, they cannot deeply contemplate impermanence, the absence of pleasure, non-self, and impurity. For this reason, ordinary beings cannot render tranquil the karma of body, speech, and mind.

Icchantikas who violate the four grave precepts, commit the five heinous offenses, and so forth likewise cannot be called tranquil in body and mind.

What is called diligence? If a bhikshu wishes to purify the karma of body, speech, and mind, to abandon all unwholesome karma, and to cultivate all wholesome karma, this is called diligence. One endowed with diligence constantly recollects six objects: the Buddha, the Dharma, the Sangha, moral discipline, generosity, and the devas.

This is called right mindfulness. One endowed with right mindfulness attains samadhi. This is called right concentration.

One endowed with right concentration sees all dharmas as being like empty space. This is called right wisdom. One endowed with right wisdom abandons all the bonds of the afflictions.

This is called liberation. One who has attained liberation praises liberation for the sake of sentient beings, saying that this liberation is eternal and unchanging. This is called praise of liberation.

Liberation is unsurpassed great parinirvana. Nirvana is the extinguishing of the fire of all the bonds of the afflictions. Furthermore, nirvana is called a dwelling.

Why? Because it can shelter one from the wind and rain of evil afflictions. Furthermore, nirvana is called a safe shore.

Why? Because the four violent currents cannot sweep one away. What are the four?

First, the violent current of sensual desire; second, the violent current of existence; third, the violent current of views; and fourth, the violent current of ignorance. Therefore, nirvana is called a safe shore. Furthermore, nirvana is called the ultimate refuge.

Why? Because there one can attain all ultimate bliss. If a great bodhisattva fully accomplishes these ten dharmas, then although he sees Buddha-nature, he does not see it clearly.

Furthermore, good man! Those who have gone forth have four kinds of illness and therefore cannot attain the four fruits of a sramana. What are these four illnesses?

They are four evil desires: first, desire for robes; second, desire for food; third, desire for bedding; and fourth, desire for existence. These are called the four evil desires. These four illnesses of those who have gone forth have four excellent medicines capable of curing them.

A robe made from discarded rags can cure a bhikshu afflicted by the evil desire for robes. Alms-begging can overcome the illness of the evil desire for food. Dwelling beneath a tree can overcome the illness of the evil desire for bedding.

Tranquility of body and mind can eliminate a bhikshu’s illness of the evil desire for existence. By means of these four medicines, those four illnesses are eliminated. These four medicines are called noble practices.

Such noble practices are called having few desires and being contented. Tranquility has four joys. What are the four?

First, the joy of going forth; second, the joy of tranquility; third, the joy of eternal cessation; and fourth, ultimate joy. Attaining these four joys is called tranquility. Being endowed with the four kinds of diligence is called diligence.

Being endowed with the four foundations of mindfulness is called right mindfulness. Being endowed with the four dhyanas is called right concentration. Seeing the Four Noble Truths is called right wisdom.

Permanently eliminating all the bonds of the afflictions is called liberation. Reproving all the faults of the afflictions is called praise of liberation. Good man!

When a great bodhisattva fully abides in these ten dharmas, then although he sees Buddha-nature, he does not see it clearly.

Furthermore, good man! After hearing this sutra, a great bodhisattva draws near to it and cultivates it, leaving behind all worldly affairs. This is called having few desires. Having gone forth, he gives rise to no regret. This is called contentment. Having become content, he draws near to secluded places and leaves behind noise and disorder. This is called tranquility. Those who do not know contentment take no delight in seclusion. Those who are content always delight in solitude and tranquility.

In their dwelling place, they constantly give rise to this thought: “Everyone in the world believes that I have attained the fruits of the śramaṇa path, but in truth I have not yet been able to attain them. How could I now deceive and delude others?” Having given rise to this thought, they diligently cultivate the fruits of the śramaṇa path. This is called diligence.

Drawing near to and cultivating Great Nirvana is called right mindfulness. Following the celestial practice is called right concentration. Abiding in this concentration with right view and right knowledge is called right wisdom.

Through right seeing and knowing, one can free oneself from the bonds of the afflictive fetters. This is called liberation. For the sake of sentient beings, a bodhisattva of the Tenth Stage extols Nirvana; this is called praising liberation.

Good man! When a great bodhisattva abides fully in these ten dharmas, although he sees Buddha-nature, he does not see it clearly.

Furthermore, good man! As for having few desires: a bhikshu may dwell in a secluded and tranquil place, sitting upright and never lying down. Or a bhikshu may dwell beneath a tree, in a cemetery, or in an open place, sitting wherever grass is found upon the ground.

He obtains food by alms and regards whatever food he receives as sufficient. Or, eating only once while seated, he consumes no more than a single dish. He keeps only three robes, which are worn-out rag robes.

This is called having few desires. Having done these things, if his mind gives rise to no regret, this is called contentment. Cultivating the samadhi of emptiness is called tranquility.

Having attained the four fruits, if one does not cease advancing toward unsurpassed, complete, perfect enlightenment, this is called diligence. Constantly reflecting that the Tathagata is eternal and undergoes no change is called right mindfulness. Cultivating the eight liberations is called right concentration.

Attaining the four unobstructed knowledges is called right wisdom. Freeing oneself from the seven outflows is called liberation. Extolling Nirvana as being free of the ten characteristics is called praising liberation.

The ten characteristics are birth, aging, illness, death, form, sound, scent, taste, touch, and impermanence. Freedom from the ten characteristics is called Great Nirvana. Good man!

This is called a great bodhisattva abiding fully in these ten dharmas; although he sees Buddha-nature, he does not see it clearly.

Furthermore, good man! Because of abundant desires, one draws near to kings, great ministers, householders, kshatriyas, brahmins, vaishyas, and shudras, and declares of oneself: “I have attained the fruit of stream-entry... up to and including the fruit of arhatship.” For the sake of gain and support, whether walking, standing, sitting, or lying down—even while defecating or urinating—if one sees a donor, one still performs courtesies, shows respect, receives and guides him, and converses with him. Destroying evil desires is called having few desires. Although one has not yet been able to destroy all the afflictive fetters, one can nevertheless share the same sphere of conduct as the Tathagata. This is called contentment.

Good man! These two dharmas are the proximate causes and conditions of mindfulness and concentration, and they are constantly praised by fellow practitioners belonging to the same teacher’s tradition. Throughout the sutras, I too constantly extol and praise these two dharmas.

If a person can fully possess these two dharmas, he draws near to the gate of Great Nirvana and to the five kinds of joy. This is called tranquility. One who steadfastly upholds the precepts is called diligent.

One who possesses moral shame and dread of wrongdoing is said to have right mindfulness. Not perceiving the characteristics of mind is called right concentration. Not seeking the causal conditions, nature, and characteristics of dharmas is called right wisdom.

When there are no characteristics, the afflictions are eliminated. This is called liberation. Extolling the Great Nirvana Sutra in this way is called praising liberation.

Good man! This is called a great bodhisattva abiding in the ten dharmas; although he sees Buddha-nature, he does not see it clearly.

Good man! As you asked: With what eye do bodhisattvas of the Tenth Stage see Buddha-nature, yet not see it clearly? And with what eye do all Buddha-Blessed Ones see Buddha-nature clearly?

Good man! Because those bodhisattvas see with the wisdom-eye, their vision is not clear. Because the Buddhas see with the Buddha-eye, their vision is clear.

While practicing the course toward bodhi, it is not clear; when there is no further practice, it becomes clear. Because they abide in the Tenth Stage, although they see, they do not see clearly; when they neither abide nor proceed, it becomes clear. Because their seeing arises from the wisdom of Great Nirvana, it is not clear.

Because all Buddha-Blessed Ones have eliminated cause and effect, they see clearly. Omniscience, the knowledge of all things, is called Buddha-nature. Bodhisattvas of the Tenth Stage cannot be called omniscient.

Therefore, although those bodhisattvas see, they do not see clearly.

Good man! Seeing is of two kinds: first, seeing with the eyes; and second, seeing through hearing. All Buddha-Blessed Ones see Buddha-nature with their eyes, just as one looks upon an amalaka fruit in the palm of one’s hand. Bodhisattvas of the Tenth Stage see Buddha-nature through hearing, and therefore do not see it clearly. Bodhisattvas of the Tenth Stage can know only that they themselves will certainly attain unsurpassed, complete, perfect enlightenment; they cannot know that all sentient beings possess Buddha-nature.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Twenty-Five -