大般涅槃經

Volume 26

CHAPTER TWENTY-THREE:

THE BODHISATTVA LION'S ROAR

Part II

“Good man! Furthermore, there is seeing with the eyes: the Buddha-Tathagatas and bodhisattvas of the Tenth Stage see Buddha-nature with their eyes. There is also seeing through hearing: all sentient beings, up to bodhisattvas of the Ninth Stage, see Buddha-nature through hearing. If a bodhisattva hears that all sentient beings possess Buddha-nature, yet joy does not arise in his heart, this cannot be called seeing through hearing.

“Good man! If a good man or good woman wishes to see the Tathagata, that person must cultivate the twelve divisions of the scriptures, receive and uphold them, read and recite them, copy them, explain them, and teach them.

The great Bodhisattva Lion’s Roar said:

“World-Honored One! Since no sentient being can know the characteristics of the Tathagata’s mind, how should one contemplate so as to know them?”

“Good man! No sentient being can truly know the characteristics of the Tathagata’s mind. If one wishes to contemplate and thereby know them, there are two conditions: the first is seeing with the eyes, and the second is seeing through hearing.

If one sees the bodily actions performed by the Tathagata, one should know that this is indeed the Tathagata. This is called seeing with the eyes. If one observes the verbal actions performed by the Tathagata, one should know that this is indeed the Tathagata.

This is called seeing through hearing. If one sees a physical appearance unequaled among all sentient beings, one should know that this is indeed the Tathagata. This is called seeing with the eyes.

If one hears a supremely subtle and wondrous voice unlike any voice possessed by sentient beings, one should know that this is the Tathagata. This is called seeing through hearing. If one sees the Tathagata exercise spiritual powers, one should discern whether this is done for sentient beings or for material gain.

If it is for sentient beings and not for material gain, one should know that this is indeed the Tathagata. This is called seeing with the eyes. When observing the Tathagata use the knowledge of others’ minds to contemplate sentient beings, one should discern whether he does so for material gain or to teach the Dharma to sentient beings.

If it is for sentient beings and not for material gain, one should know that this is indeed the Tathagata. This is called seeing through hearing. If one contemplates why he is called the Tathagata and yet assumes this body—why does he assume a body, and for whom does he assume it?—this is called seeing with the eyes.

If one contemplates why the Tathagata is said to teach the Dharma—why does he teach the Dharma, and for whom does he teach it?—this is called seeing through hearing. If he is assailed by evil bodily actions yet does not become angry, one should know that this is the Tathagata. This is called seeing with the eyes.

If he is assailed by evil verbal actions yet does not become angry, one should know that this is the Tathagata. This is called seeing through hearing. If one sees that, when the bodhisattva was newly born, he took seven steps in each of the ten directions; that the great leaders of ghosts and spirits, Manibhadra and Purnabhadra, held banners, pennants, and jeweled canopies; that immeasurable and boundless worlds trembled and brilliant golden light shone throughout space; that the dragon kings Nanda and Upananda bathed the bodhisattva’s body with their spiritual powers; that celestial beings welcomed and bowed to him; that the seer Asita respectfully joined his palms before him;

that in his youth he cast aside sensual desire as one would spit out saliva and was not deluded by worldly pleasures; that he renounced the household life to cultivate the path and delighted in tranquil solitude; that, to refute wrong views, he practiced austerities for six years; that he regarded all sentient beings equally and without distinction; that his mind constantly abided in meditative concentration and was never distracted; that his excellent marks were majestic and adorned his body; that wherever he sat or walked, mounds and depressions became level; that his robes remained four inches from his body without falling; that when walking he looked straight ahead and did not turn to look to the left or right; that whatever food he ate remained as it was;

that when he rose from his seat, the grass was neither moved nor disordered; and that, to tame sentient beings, he went forth to teach the Dharma without arrogance in his heart—this is called seeing with the eyes.

If one hears that, after taking seven steps, the bodhisattva proclaimed, ‘This body of mine today is my final body’; if one hears the seer Asita join his palms and say, ‘Great King, you should know that Prince Siddhartha will certainly attain unsurpassed, complete, perfect enlightenment and will certainly not remain at home to become a Wheel-Turning King! Why is this? Because his marks are radiant, whereas the marks of a holy Wheel-Turning King are not radiant.

The bodily marks of Prince Siddhartha are radiant. Therefore, he will certainly attain unsurpassed, complete, perfect enlightenment’; if one hears that, upon seeing old age, sickness, and death, the bodhisattva said, ‘All sentient beings are truly worthy of compassion! They are continually pursued by birth, aging, sickness, and death, yet are unable to perceive it!

They constantly journey with suffering; I shall bring it to an end!’; if one hears that he received the concentration of non-perception from Arada, the seer who possessed the five superknowledges, and after mastering it said, ‘This concentration is not the way!’; that he received the concentration of neither perception nor non-perception from the seer Udraka and, after mastering it, said, ‘This is not nirvana, but a phenomenon of birth and death!’; that after practicing austerities for six years without attaining anything, he said, ‘The practice of these austerities is empty and yields no attainment.

If it were true, I should have attained something. But because it is false, I have attained nothing. This is called a false art, not the true path’; that after the bodhisattva attained the Way, Brahma entreated him, saying, ‘May the Tathagata open wide the gate of the deathless nectar for sentient beings and teach the unsurpassed Dharma’; that the Buddha said, ‘King Brahma!

All sentient beings are continually veiled by afflictions and cannot accept my words of the true Dharma!’; that King Brahma again said, ‘World-Honored One! Sentient beings are always of three kinds: those of keen faculties, those of middling faculties, and those of dull faculties. Those of keen faculties are able to accept it.

I pray that you teach it for their sake!’; that the Buddha replied, ‘King Brahma, listen well! Listen well! I shall now open the gate of the deathless nectar for all sentient beings’; and that the Buddha then turned the wheel of the true Dharma in Varanasi and proclaimed the Middle Way: all sentient beings neither destroy the fetters nor are unable to destroy them; because it is neither destruction nor non-destruction, it is called the Middle Way.

Neither delivering sentient beings nor failing to deliver them is called the Middle Way. Neither do all attain realization, nor do all fail to attain it; this is called the Middle Way. Whenever he speaks, he does not call himself a teacher or call others disciples; this is called the Middle Way.

He teaches not for gain, yet it is not that no fruit is attained; this is called the Middle Way. His is right speech, truthful speech, timely speech, genuine speech, and sincere speech; his words are never uttered in vain but are supremely subtle and wondrous. Such teachings are called seeing through hearing.

If a good man or good woman wishes to see the Tathagata, that person should rely upon these two conditions!”

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

“World-Honored One! As you previously taught, the mango fruit serves as an analogy for four kinds of people, and so forth: there is one whose conduct is subtle but whose heart is not upright and true; one whose heart is subtle but whose conduct is not upright and true; one whose heart is subtle and whose conduct is also upright and true; and one whose heart is not subtle and whose conduct is likewise not upright and true. How can the first two kinds of people be known? According to the Buddha’s teaching, they cannot be known merely by relying upon those two conditions.”

The Buddha said:

– Excellent! Excellent! Good man! The analogy of the mango fruit, concerning the two kinds of persons and so forth, is indeed difficult to understand. Because it is difficult to understand, I have said in the sutras that one must dwell together with them. If, after dwelling together, one still does not know, one must remain with them for a long time. If, after a long time, one still does not know, one must employ wisdom. If, even with wisdom, one still does not know, one must examine deeply. Through deep examination, one comes to know who observes the precepts and who violates them. Good man! Only when these four conditions—dwelling together, remaining for a long time, wisdom, and examination—are fulfilled can one know whether a person observes or violates the precepts. Good man! Precepts are of two kinds, and those who observe them are also of two kinds: first, ultimate; and second, non-ultimate. Some people undertake and observe the precepts because of particular causes and conditions. A wise person should examine whether such a person observes the precepts for gain and support or observes them ultimately. Good man! The Tathagata’s observance of the precepts is without causes or conditions. Therefore, it is called ultimate observance of the precepts. For this reason, although a bodhisattva suffers harm at the hands of evil beings, anger and delusion arise. Thus, the Tathagata is said to have accomplished the final and ultimate observance of the precepts. Good man! Once in the past, Sariputra and five hundred disciples were dwelling together in the great city of Champa in the kingdom of Magadha. A hunter was pursuing a dove. Terrified, the dove came to hide in Sariputra’s shadow, yet it still trembled like a plantain tree. When it came to hide in my shadow, its body and mind became peaceful, and its fear was dispelled. Therefore, one should know that the Tathagata, the World-Honored One, observes the precepts ultimately, such that even the shadow of his body possesses this power. Good man! Through non-ultimate observance of the precepts, one cannot attain even the state of a sravaka or pratyekabuddha, much less attain unsurpassed perfect enlightenment. There are also two further kinds: first, observance for gain and support; and second, observance for the true Dharma. If one undertakes and observes the precepts for gain and support, one should know that through such observance one does not see Buddha-nature or the Tathagata. Although one merely hears the names “Buddha-nature” and “Tathagata,” one cannot even be said truly to hear them. If one undertakes and observes the precepts for the sake of the true Dharma, one should know that through such observance one can see Buddha-nature and the Tathagata. This is called seeing with the eyes, and it is also called seeing through hearing. There are also two further kinds: first, having deep roots that are difficult to uproot; and second, having shallow roots that are easily shaken. If one can cultivate emptiness, signlessness, and wishlessness, this is called having deep roots that are difficult to uproot. If one does not cultivate these three samadhis, then even though one practices for the sake of the twenty-five realms of existence, this is called having shallow roots that are easily shaken. There are also two further kinds: first, observance for oneself; and second, observance for sentient beings. One who observes the precepts for sentient beings can see Buddha-nature and the Tathagata. Those who observe the precepts are also of two kinds: first, those who are naturally able to observe them; and second, those who require instruction from others. Suppose one has received the precepts and, throughout immeasurable lifetimes, initially commits no transgression, but later encounters an evil country, evil spiritual friends, an evil time, an evil age, hears evil and heterodox teachings, and dwells among those of wrong views. At that time, although one does not formally receive the Dharma of the precepts, one continues to cultivate and observe them as before, without violating them. This is called being naturally able to observe them. If one meets the Sangha of teachers, makes the formal request, and undergoes the fourfold karman, only thereafter receiving the precepts, and although one has received them, must rely upon the preceptor, teachers, good friends, and fellow practitioners to instruct and guide one before one knows when to advance and when to stop, hears the Dharma, expounds the Dharma, and perfects all forms of dignified conduct, this is called requiring instruction from others. Good man! One who is naturally able to observe the precepts sees Buddha-nature and the Tathagata with the eyes; this is also called seeing through hearing. Precepts are also of two kinds: first, the precepts of the sravakas; and second, the precepts of the bodhisattvas. From the initial generation of bodhicitta until the attainment of unsurpassed perfect enlightenment—these are called the bodhisattva precepts. From the contemplation of white bones until the realization of the fruit of arhatship—these are called the sravaka precepts. If a person undertakes and observes the sravaka precepts, one should know that this person does not see Buddha-nature or the Tathagata. If a person undertakes and observes the bodhisattva precepts, one should know that this person will attain unsurpassed perfect enlightenment and will be able to see Buddha-nature, the Tathagata, and nirvana!

Bodhisattva Lion’s Roar addressed the Buddha, saying:

– World-Honored One! For what causes and conditions does one undertake and observe the precepts?

The Buddha said:

– Good man! It is for the sake of having no remorse! Why does one have no remorse? Because one experiences bliss! Why does one experience bliss? Because of detachment! Why detachment? Because of peace and security! Why peace and security? Because of meditative concentration! Why meditative concentration? Because of true knowledge and vision! Why true knowledge and vision? Because one sees the faults and afflictions of birth and death! Why does one see the faults and afflictions of birth and death? Because the mind is free from attachment and craving! Why is the mind free from attachment and craving? Because one attains liberation! Why does one attain liberation? Because one attains unsurpassed great nirvana! Why does one attain great nirvana? Because one attains the Dharma of Permanence, Bliss, Self, and Purity. Why does one attain Permanence, Bliss, Self, and Purity? Because one attains non-arising and non-ceasing. Why does one attain non-arising and non-ceasing? Because one sees Buddha-nature! Therefore, a bodhisattva is naturally able to observe the ultimate pure precepts. Good man! Although a bhiksu who observes the precepts does not vow to seek a mind free from remorse, freedom from remorse arises naturally. Why is this? Because such is the nature of the Dharma. Therefore, although a bhiksu who observes the precepts does not seek bliss, detachment, peace and security, meditative concentration, true knowledge and vision, perception of the faults and afflictions of birth and death, a mind free from attachment and craving, liberation, nirvana, Permanence, Bliss, Self, and Purity, non-arising and non-ceasing, or the vision of Buddha-nature, he naturally attains them. Why is this? Because such is the nature of the Dharma.

Bodhisattva Lion’s Roar addressed the Buddha, saying:

– World-Honored One! If observing the precepts as a cause brings about the fruit of non-remorse, and liberation as a cause brings about the fruit of nirvana, then the precepts have no cause, and nirvana has no fruit. If the precepts have no cause, they are called permanent. If nirvana has no cause, then it is impermanent. If so, nirvana is something that formerly did not exist but now exists. If it formerly did not exist but now exists, then it is impermanent, like the lighting of a lamp. If nirvana is so, how can it be called Self, Bliss, and Purity?

The Buddha said:

– Good man! Excellent! Excellent! Only because you have previously planted roots of goodness in the presence of immeasurable Buddhas are you now able to ask the Tathagata about such a profound meaning! Good man! Only because you have not lost the recollection of your former resolve are you able to ask this question! I recall that immeasurable kalpas ago, in the city of Varanasi, a Buddha appeared in the world named Good Attainment. At that time, for three hundred million years, that Buddha expounded a Great Nirvana Sutra such as this. You and I were both present in that Dharma assembly, and I questioned that Buddha concerning this matter. At that time, for the sake of sentient beings, that Tathagata entered samadhi and did not yet explain this meaning. Excellent, O Great Being! You are indeed able to remember such events of the past! Listen well! Listen well! I shall explain it for you!

The precepts also have a cause, which is called hearing the true Dharma. Hearing the true Dharma also has a cause, which is called drawing near to good spiritual friends. Drawing near to good spiritual friends also has a cause, which is called the mind of faith. The mind of faith also has causes. There are two kinds of cause: first, hearing the Dharma; and second, reflecting upon its meaning. Good man! The mind of faith is a cause of hearing the Dharma, and hearing the Dharma is a cause of the mind of faith. These two dharmas are both causes and causes of causes; they are also fruits and fruits of fruits. Good man! It is like a group of Nirgranthas standing together and supporting a vessel: because cause and fruit mutually succeed one another, they cannot be separated.

Good man! Just as ignorance conditions formations, and formations condition ignorance, this ignorance and these formations are both causes and causes of causes; they are also fruits and fruits of fruits. So it is even up to birth conditioning aging and death, and aging and death conditioning birth. This birth, aging, and death are both causes and causes of causes; they are also fruits and fruits of fruits.

Good man! Birth can give rise to a dharma, but it cannot give rise to itself. Because it cannot give rise to itself, birth gives rise to the birth of birth. The birth of birth cannot give rise to itself, but it arises by relying upon birth. Therefore, these two kinds of birth are both causes and causes of causes; they are also fruits and fruits of fruits. Good man! The mind of faith and hearing the Dharma are likewise so.

Good man! This fruit is not a cause and is called Great Nirvana. Why is it called a fruit? It is the supreme fruit, the fruit of a sramana, and the fruit of a brahmin. Because it ends birth and death and destroys the afflictions, it is called a fruit. Because the afflictions are rebuked, Nirvana is therefore called a fruit. The afflictions are called the faults of faults.

Good man! Nirvana has no cause, yet its essence is itself the fruit. Why is this? Because it neither arises nor ceases, is not made, is not conditioned, is precisely unconditioned, permanently abides without change, has no location, and has neither beginning nor end. Good man! If Nirvana had a cause, it could not be called Nirvana. “Bana” means cause, and “pari-nir” means emptiness. Because it has no cause, it is called Nirvana.

Bodhisattva Lion’s Roar said:

– World-Honored One! If, as the Buddha has said, Nirvana has no cause, then this meaning is not so! If something is said to be nonexistent, this must accord with six meanings. First, because it is ultimately nonexistent, it is called nonexistent, just as all dharmas are without self and without what belongs to self. Second, because at a certain time it is nonexistent, it is called nonexistent, just as people in the world say that rivers and ponds have no water, or that there is no sun or moon. Third, because there is little of something, it is called nonexistent, just as people in the world say that food with little salt is unsalted, or that drinking water with little sweetness is not sweet. Fourth, because something is not received, it is called nonexistent, just as a chandala cannot receive and uphold the teachings of the brahmins and is therefore called “without brahminhood.” Fifth, because one adopts evil teachings, one is said to be without something, just as people in the world say that a person who adopts evil teachings is not called a sramana or a brahmin. Therefore, it is said that there are no sramanas or brahmins. Sixth, because there is no counterpart, it is called nonexistent. For example, what is not white is called black, and because there is no illumination, it is called ignorance. World-Honored One! Nirvana is likewise so: because at certain times it has no cause, it is called Nirvana.

The Buddha said:

– Good man! Of the six meanings you have now stated, why do you not use ultimate nonexistence as an analogy for Nirvana, but instead choose “nonexistent at a certain time”? Good man! The essence of Nirvana is ultimately without cause, just as there is no self and nothing belonging to self. Good man! Worldly dharmas and Nirvana are certainly not opposites. Therefore, these six matters cannot serve as analogies.

Good man! All dharmas are without self, yet in this Nirvana there truly is the Self. For this reason, Nirvana has no cause, yet its essence is itself the fruit. This cause is not a fruit and is called Buddha-nature. Because it is not produced by a cause, this cause is not a fruit. Because it is not the fruit of a sramana, it is called not a fruit. Why is it called a cause? Because it is an illuminating cause.

Good man! There are two kinds of cause: first, a producing cause; and second, an illuminating cause. That which can produce a dharma is called a producing cause. Because a lamp can illuminate objects, it is called an illuminating cause. The fetters and afflictions are called producing causes, while the parents of sentient beings are called illuminating causes. A grain of rice is called a producing cause, while soil, water, fertilizer, and so forth are called illuminating causes.

Furthermore, the six paramitas are the producing cause of unsurpassed, complete, perfect enlightenment. Buddha-nature is the illuminating cause of unsurpassed, complete, perfect enlightenment. Furthermore, the six paramitas are the illuminating cause of Buddha-nature. Furthermore, the Surangama Samadhi is the producing cause of unsurpassed, complete, perfect enlightenment. Furthermore, the Noble Eightfold Path is the illuminating cause of unsurpassed, complete, perfect enlightenment. Furthermore, the mind of faith is the producing cause of the six paramitas.

Bodhisattva Lion’s Roar said:

– World-Honored One! What is the meaning of the Buddha’s statement concerning seeing the Tathagata and Buddha-nature? World-Honored One! The body of the Tathagata has no form or appearance; it is neither long nor short, neither white nor black. It has no direction or location, does not abide within the three realms, is not a conditioned characteristic, and is not cognized by eye-consciousness. How, then, can Buddha-nature be seen?

The Buddha said:

– The Buddha’s body is of two kinds: first, permanent; second, impermanent. The impermanent body is a skillful manifestation displayed for the sake of liberating all sentient beings. This is called the body seen with the eye. The permanent body is the body of liberation of the Tathagata, the World-Honored One; it is also called the body seen with the eye and the body perceived through hearing. Buddha-nature is likewise of two kinds: first, that which can be seen; second, that which cannot be seen. It can be seen by bodhisattvas of the Tenth Abode and by all Buddhas, the World-Honored Ones. It cannot be seen by any sentient being. “Seen with the eye” means that with the eyes of bodhisattvas of the Tenth Abode and of all Buddha-Tathagatas, the Buddha-nature possessed by sentient beings is seen. “Perceived through hearing” means that all sentient beings and bodhisattvas of the Ninth Abode hear that Buddha-nature exists. The body of the Tathagata is again of two kinds: first, form; second, not form. Form is the liberation of the Tathagata. Not form means that the Tathagata has forever eradicated all characteristics of form. Buddha-nature is of two kinds: first, form; second, not form. Form is unsurpassed, complete, perfect enlightenment. Not form extends from ordinary beings up to bodhisattvas of the Tenth Abode. Because bodhisattvas of the Tenth Abode do not see Buddha-nature clearly, it is called not form. Good man! Buddha-nature is again of two kinds: first, form; second, not form. Form refers to Buddhas and bodhisattvas. Not form refers to all sentient beings. Form is called seeing with the eye. Not form is called perceiving through hearing. Buddha-nature is neither within nor without. Although it is neither within nor without, Buddha-nature is not lost or destroyed; therefore, it is said that all sentient beings possess Buddha-nature.

Bodhisattva Lion’s Roar said:

– World-Honored One! As the Buddha has said, all sentient beings possess Buddha-nature, just as milk contains curds. The Buddha-nature of all Buddhas and of vajra guardians is like pure ghee. How, then, can the Tathagata say that Buddha-nature is neither within nor without?

The Buddha said:

– Good man! I also do not say that curds exist within milk. Because curds arise from milk, it is said that milk contains curds.

– World-Honored One! Do all conditioned phenomena arise at their proper time and according to due measure?

– Good man! When there are no curds in milk, neither fresh butter, clarified butter, nor ghee is produced from it; nevertheless, all sentient beings call it milk. Therefore, I say that there are no curds within milk. If curds existed within that milk, why would it not be called by both names, just as one who practices two crafts may be called a goldsmith and blacksmith? When there are curds, there is no milk, fresh butter, clarified butter, or ghee; thus, sentient beings call it curds, not milk, fresh butter, clarified butter, or ghee. The same applies successively all the way through to ghee. Good man! Causes are of two kinds: first, the direct cause; second, the contributing cause. The direct cause is like milk producing curds. Contributing causes are such things as ferment and warmth. Because curds arise from milk, it is said that milk possesses the nature capable of producing curds.

Bodhisattva Lion’s Roar said:

– World-Honored One! If milk does not possess the nature capable of producing curds, neither does a horn. Why, then, do curds not arise from a horn?

– Good man! A horn can also produce curds! Why is this? Because I have also said that contributing causes are of two kinds: first, ferment; second, warmth. Since the nature of a horn is warm, it too can produce curds!

Bodhisattva Lion’s Roar said:

– World-Honored One! If a horn can produce curds, why does one seeking curds seek milk rather than choosing a horn?

The Buddha said:

– Good man! It is for this reason that I speak of a direct cause and a contributing cause.

Bodhisattva Lion’s Roar said:

– If milk originally lacked the nature capable of producing curds and only now came to possess it, then milk likewise originally lacked an Am-ma-la tree; why does one not arise from it now? For both are equally absent.

– Good man! Milk can also cause an Am-ma-la tree to grow. If it is watered with milk, it will grow five feet in a single night. For this reason, I say that there are two kinds of causes. Good man! If all phenomena arose from a single cause, it would be difficult to explain why an Am-ma-la tree could not arise from milk. Good man! It is just as the Four Great Elements serve as causes and conditions for all forms, yet those forms differ and are not the same. For this reason, an Am-ma-la tree does not arise from milk.

– World-Honored One! As the Buddha has said, there are two kinds of causes, the direct cause and the contributing cause. Of what kind of cause, then, are sentient beings and Buddha-nature?

– Good man! With regard to sentient beings and Buddha-nature, there are also two kinds of causes: first, the direct cause; second, the contributing cause. The direct cause refers to sentient beings, while the contributing cause refers to the six paramitas.

Bodhisattva Lion’s Roar said:

– World-Honored One! I now know with certainty that milk possesses the nature capable of producing curds. Why is this? Because I see that people in the world who seek milk choose only milk and certainly do not choose water. Therefore, one should know that milk possesses the nature capable of producing curds!

– Good man! The meaning of your question is incorrect! Why is this? Suppose someone wishes to see the appearance of his own face and therefore chooses a blade.

Bodhisattva Lion’s Roar said:

– World-Honored One! For this very reason, milk possesses the nature capable of producing curds. If the blade did not contain the appearance of the face, why would someone choose a blade?

The Buddha said:

– Good man! If the appearance of the face definitely existed within this blade, why would it appear distorted? When the blade is held upright, the face appears elongated; when it is held horizontally, the face appears broadened. If it is one’s own face, why does it appear elongated? If it is another person’s face, how can it be called the appearance of one’s own face? If, based upon one’s own face, another face is seen, why does one not see the appearance of a donkey’s face or a horse’s face?

Bodhisattva Lion’s Roar said:

– World-Honored One! Because the light of the eyes reaches that face, the face is seen as elongated!

The Buddha said:

“Good man! In truth, the light of the eye does not reach that object. Why is this? Because near and distant objects are both seen at the same moment, while the objects situated between them are not seen. Good man! If the light reached that object and thereby enabled sight, then when beings saw fire, why would the fire not burn them? When a person sees a white object from afar, should he not wonder whether it is a wild goose, a banner, a person, or a tree? If the light reaches the object, how can one see objects within crystal, or fish and stones in a deep pool? If the light does not reach the object, why can one see objects within crystal but cannot see forms beyond a wall? Therefore, to say that the light of the eye extends until it reaches the object and then sees it is not correct.

“Good man! As you say that milk contains the nature of curds, why does a seller of milk calculate only the value of the milk and not the value of the curds? A horse trader calculates only the value of the mare and not the value of the foal.

Good man! A man in the world who has neither wife nor child takes a wife. If the wife becomes pregnant, she cannot therefore be called a daughter.

If one says, ‘Because this daughter possesses the nature of a child, she should be taken as a wife,’ this is not correct. Why? If she possessed the nature of a child, she should also possess the nature of a grandchild; and if she possessed the nature of a grandchild, she would be a sibling.

Why? Because they would be born from the same womb. Therefore, I say that a daughter does not possess the nature of a child.

“If milk possessed the nature of curds, why would the five flavors not all be seen at once? If the seed of the nyagrodha tree contained the substance of a five-zhang-tall tree, why would the various forms and colors of the sprout, trunk, branches, leaves, flowers, and fruit not be seen? Good man! The color of milk is different, its flavor is different, and its result is different; and so it is all the way through to ghee. How, then, can it be said that milk possesses the nature of curds? Good man! It is as though someone were to say that in the morning he must consume cream, but that it has now become rancid. To say that milk definitely contains curds is likewise so (?).

“Good man! Suppose a person possesses brush, paper, and ink. When these are combined, written characters are produced, yet originally there were no characters in the paper. Because they were originally absent, they are produced through conditions. If they had originally existed, why would the various conditions be needed? For example, blue and yellow combine as conditions to produce a color. You should know that neither of these originally possesses the nature of that conditioned color. If they originally possessed it, why would they need to be combined? Good man! It is as when sentient beings sustain their lives by eating, yet in truth the food contains no life. If it originally contained life, then before it was eaten, the food itself should possess that life.

“Good man! All dharmas originally possess no fixed nature. For this reason, I spoke this verse:

What formerly did not exist now exists;

What formerly existed now does not.

That dharmas exist throughout the three times—

This cannot be so.

“Good man! All dharmas arise through causes and conditions and cease through causes and conditions. Good man!

If Buddha-nature were present within sentient beings, then all sentient beings should possess a Buddha-body like mine today. The Buddha-nature of sentient beings cannot be broken or destroyed, controlled or grasped, fettered or bound, just like the space possessed within sentient beings. All sentient beings possess space, which is unobstructed, yet none of them sees for themselves that they possess this space.

If sentient beings had no space, they could not come and go, walk, stand, sit, or lie down; nor could they be born or grow. For this reason, I have said in the sutras that all sentient beings possess the element of space. The element of space is called space.

The Buddha-nature of sentient beings is likewise so. A bodhisattva of the Ten Abodes can see a small portion of this Buddha-nature, like a diamond jewel. Good man!

The Buddha-nature of sentient beings is the domain of all Buddhas; it is not known by shravakas or pratyekabuddhas. Since sentient beings do not see Buddha-nature, they are constantly bound by afflictions and revolve through birth and death. Once they see Buddha-nature, the bonds of the afflictions can no longer bind them; they are liberated from birth and death and attain Great Nirvana.”

Bodhisattva Lion’s Roar said:

“World-Honored One! All sentient beings possess Buddha-nature just as milk possesses the nature of curds. If milk did not possess the nature of curds, why did the Buddha teach that there are two kinds of causes: first, the direct cause; and second, the conditional cause? The conditional causes are, first, ferment and, second, warmth. Since space possesses no such nature, it has no conditional cause!”

The Buddha said:

“Good man! If milk definitely possessed the nature of curds, what need would there be for conditional causes?”

Bodhisattva Lion’s Roar said:

“World-Honored One! It is precisely because that nature exists that conditional causes are needed. Why?

Because one wishes to see it clearly. A conditional cause is an illuminating cause. World-Honored One!

Suppose various objects are already present in darkness. In order to see them, one uses a lamp to illuminate them clearly. If they did not already exist, what would the lamp illuminate?

Just as a jar exists within clay and therefore requires a potter, water, a wheel, cord, a staff, and so forth to serve as illuminating causes; and just as a nyagrodha seed requires soil, water, and manure as illuminating causes; so too the milk requires ferment and warmth as illuminating causes. Therefore, although the nature exists beforehand, it must rely upon illuminating causes and can be seen only afterward. For this reason, it is definitely known that milk already possesses the nature of curds!”

“Good man! If milk definitely possessed the nature of curds, then it itself would be an illuminating cause. If it were an illuminating cause, what further need would there be to illuminate it? Good man! If the nature of this illuminating cause is illumination, it should always illuminate itself. If it cannot illuminate itself, how can it illuminate another? If one says that an illuminating cause possesses two kinds of nature—first, illuminating itself, and second, illuminating another—this is not correct. Why? Because an illuminating cause is a single dharma; how could it possess two? If it possessed two, the milk should also possess two. If milk does not possess two characteristics, how could the illuminating cause alone possess two characteristics?”

Bodhisattva Lion’s Roar replied:

“World-Honored One! It is as people in the world say, ‘Together with me, there are eight people.’ An illuminating cause is likewise so: it illuminates itself and illuminates others!”

The Buddha said:

“Good man! If an illuminating cause were like that, it would not be an illuminating cause. Why? Counting can count one’s own form and the forms of others, and thus the number eight may be stated; but the nature of form does not itself discern its characteristics. Because it does not discern its characteristics, the faculty of cognition is required to count oneself and others. Therefore, an illuminating cause can neither illuminate itself nor illuminate another.

“Good man! If all sentient beings possess Buddha-nature, why must they cultivate immeasurable merit? If it is said that they cultivate this illuminating cause, this would be the same as the curds becoming spoiled.

If it is said that the effect definitely exists within the cause, then morality, concentration, and wisdom could not increase. I see that people in the world originally lack moral precepts, meditative concentration, and wisdom, but afterward receive them from a teacher and gradually increase them. If it is said that the teacher’s instruction is an illuminating cause, then at the time the teacher instructs them, the recipients must not yet possess morality, concentration, and wisdom.

If this illuminating cause is meant to illuminate what does not yet exist, how can it illuminate morality, concentration, and wisdom and cause them to increase?”

Bodhisattva Lion’s Roar said:

“World-Honored One! If there is no illuminating cause, how can it be said that milk contains curds?”

– Good man! In the world, there are generally three ways of answering difficult questions. The first is an answer that redirects the question. As I said before: Why is it called moral discipline? Because it leads to freedom from remorse... and ultimately to the attainment of Great Nirvana. The second is a silent answer. For example, when a brahmin came and asked me, “Is the self permanent?” I remained silent. The third is an answer given by questioning. For example, in this sutra, if there are two revealing causes, why can there not be two within milk? Good man! I shall now give an answer that redirects the question. Just as people in the world say that where there is milk, curds will certainly be obtained, and therefore say that where there is milk, there are curds, so it is with Buddha-nature: where there are sentient beings, there is Buddha-nature, and it will later be seen.

Bodhisattva Lion’s Roar said:

– World-Honored One! According to what the Buddha has said, this meaning cannot be so! The past has ceased and the future has not yet arrived; how, then, can they be called existent? If it is said that what will exist is called existent, this meaning is incorrect! When people in the world see someone without wife or children, they immediately say that he has no children. If all sentient beings do not presently have Buddha-nature, how can it be said that all sentient beings possess Buddha-nature?

The Buddha said:

– Good man! The past is called existent. It is like planting the seed of a citron tree. When the sprout emerges, the seed perishes. The sprout also has a sweet taste... and even the unripe fruit has the same taste; only when the fruit ripens does it become sour. Good man! This sour taste, from the seed and sprout through to the unripe fruit, did not accompany the root. When the fruit ripens, its form, color, and characteristics produce the sour taste. This sour taste, formerly nonexistent, now exists. Although this sour taste, formerly nonexistent, now exists, it nevertheless does not arise without depending upon the root. Thus, although the original seed belongs to the past, it is still said to exist. For this reason, the past is called existent.

Why is the future called existent? It is like a person who plants sesame. Someone asks, “Why are you planting this?” He replies, “Because there is oil!” In truth, the oil does not yet exist. Only after the sesame ripens are its seeds roasted, steamed, pounded, and pressed, and then the oil is obtained. Yet you should know that this person’s words are not false. For this reason, the future is called existent.

Why is the past called existent? Good man! It is like a person who secretly reviles a king, but only after many years does the king hear of it. Having heard of it, the king immediately asks, “Why did you dare revile me?” The person replies, “Great King! I did not revile you! Why? Because the one who uttered the abuse has already ceased to exist!” The king says, “Both the one who reviled me and my own person still exist, so how can you say that he has ceased to exist?” Because of this cause and condition, that person loses his life. Good man! Although these two things no longer actually exist, their result has not ceased. This is called the existence of the past.

Why is the future called existent? It is like a person who goes to a potter and asks, “Do you have a jar?” The potter replies, “I have a jar,” although in truth he does not yet have a jar. Yet because he has clay, when the potter says, “I have a jar,” you should know that he is not lying. Curds existing in milk and the Buddha-nature of sentient beings are also like this. If one wishes to see Buddha-nature, one must observe the proper time, form, and appearance. Therefore, when I say that all sentient beings possess Buddha-nature, this is true and not false.

Bodhisattva Lion’s Roar said:

– If all sentient beings lacked Buddha-nature, how could they attain unsurpassed, complete, perfect enlightenment? By relying upon contributory conditions, sentient beings are enabled to attain unsurpassed, complete, perfect enlightenment. What is the primary cause? It is Buddha-nature! World-Honored One! If a nyagrodha seed did not contain a nyagrodha tree, why would it be called a nyagrodha seed rather than a khadira seed? World-Honored One! Just as one of the Gautama clan cannot be said to belong to the Atreya clan, and one of the Atreya clan likewise cannot be said to belong to the Gautama clan, so too a nyagrodha seed cannot be called a khadira seed, and a khadira seed cannot be called a nyagrodha seed. It is just as the World-Honored One cannot relinquish the Gautama clan. The Buddha-nature of sentient beings is also like this. For this reason, one should know that all sentient beings possess Buddha-nature.

The Buddha said:

– Good man! If it is said that a nyagrodha tree exists within the seed, this meaning is incorrect! If the nyagrodha tree exists there, why can it not be seen? Good man! Things in the world may be unseen because of various causes and conditions. What are these causes and conditions? Something distant cannot be seen, like the tracks of a bird in the sky. Something too near cannot be seen, as by a person whose eyes are closed. Something cannot be seen because of damage, as when the faculty of sight is impaired. Something cannot be seen because of distracted thought, as when the mind is not concentrated. Something cannot be seen because it is minute, like an extremely fine particle of dust. Something cannot be seen because it is obscured, like stars behind clouds. Something cannot be seen because it is mingled among many other things, like a sesame seed in a heap of rice. Something cannot be seen because it resembles its surroundings, like a bean in a heap of beans. The nyagrodha tree does not correspond to any of these eight causes and conditions. If that tree exists, why can it not be seen?

If it is said that it cannot be seen because it is minute, this meaning is incorrect. Why? Because the characteristics of a tree are gross. If it is said that its nature is minute, how could it grow? If it is said that it cannot be seen because it is obscured, then it should never be seen. If it originally lacked gross characteristics but now appears gross, one should know that this grossness originally lacked the nature of being visible. If it originally lacked the nature of being visible but can now be seen, one should know that this visibility likewise originally lacked an inherent nature. The seed is also like this: originally there was no tree, but now there is one. What fault could there be in this?

Bodhisattva Lion’s Roar said:

– As the Buddha has said, there are two kinds of cause: the first is the primary cause, and the second is the revealing cause. For the nyagrodha seed, earth, water, and fertilizer serve as revealing causes, enabling what is minute to become large and gross.

The Buddha said:

– Good man! If it already existed originally, what need would there be for a revealing cause? If it originally had no inherent nature, what would the revealing cause reveal? If the gross characteristics did not originally exist within the nyagrodha seed, but grossness was newly produced through a revealing cause, why would it not produce a khadira tree? Both are equally nonexistent. Good man! If what is minute cannot be seen, what is gross should be visible. It is like a single particle of dust, which cannot be seen, whereas many particles gathered together can be seen. In this way, the gross object within the seed should be visible. Why? Because within this seed there are already sprouts, trunks, flowers, and fruits. Within each fruit are innumerable seeds, and within each seed are innumerable trees. Therefore it is called gross, and because this gross object exists, it should be visible.

Good man! If a nyagrodha seed possesses the inherent nature of a nyagrodha tree and thus produces the tree, one can see that this seed may be burned by fire. In that case, the nature of being burned should likewise have existed originally. If it existed originally, the tree should not arise. If all dharmas originally possess both arising and cessation, why do they first arise and later cease instead of doing both simultaneously? For this reason, one should know that they have no inherent nature.

Bodhisattva Lion’s Roar said:

– World-Honored One! If the nyagrodha seed originally lacks the nature of a tree yet produces a tree, why does this seed not produce oil, since both are equally nonexistent?

– Good man! Oil can also be produced from this seed. Although it does not possess such an inherent nature, oil comes to exist through causes and conditions.

Lion’s Roar said:

– Why, then, is it not called sesame oil?

– Good man! It is because it is not sesame. Good man! Just as fire arises through conditions from fire, and water arises through conditions from water, although both arise from conditions, they cannot contain one another. The nyagrodha seed and sesame oil are likewise: although both arise from conditions, neither produces the other. The nature of the nyagrodha seed can remedy cold, while the nature of sesame oil can remedy wind disorders. Good man! It is as when sugarcane, through causes and conditions, produces white sugar and dark sugar. Although both have the same condition, their forms and appearances differ. White sugar remedies heat, while dark sugar remedies cold.

Bodhisattva Lion’s Roar said:

– World-Honored One! Just as milk does not contain the nature of curds, sesame does not contain the nature of oil, the nyagrodha seed does not contain the nature of the tree, and clay does not contain the nature of a jar, so too all sentient beings do not possess Buddha-nature. Yet the Buddha previously said that all sentient beings possess Buddha-nature and therefore should attain unsurpassed, perfect enlightenment. This assertion is not correct! Why is this? Humans do not possess the nature of heavenly beings, nor do heavenly beings possess the nature of humans. Because there is no fixed nature, a human can become a heavenly being, and a heavenly being can become a human. This occurs through the conditions of karma, not through an inherent nature. Great bodhisattvas likewise attain unsurpassed, perfect enlightenment through the conditions of karma. If sentient beings possess Buddha-nature, for what reason do icchantikas and others sever all roots of goodness and fall into hell? If the mind of bodhi is Buddha-nature, icchantikas and others should not be able to sever it. But if it can be severed, how can Buddha-nature be said to be eternal? If it is not eternal, it is not called Buddha-nature. If sentient beings possess Buddha-nature, why is it said that they first generate the aspiration? How can some be called vaivartikas, those subject to retrogression, and others avaivartikas, those who do not retrogress? Regarding a vaivartika, one should know that such a person does not possess Buddha-nature. World-Honored One! A great bodhisattva single-mindedly aspires toward unsurpassed, perfect enlightenment, possesses great loving-kindness and great compassion, perceives the faults and afflictions of birth, aging, and death, contemplates great nirvana as being free from all the faults and afflictions of birth and death, has faith in the Three Jewels and in karmic cause and result, and receives and upholds the precepts. Such qualities are called Buddha-nature. If Buddha-nature exists apart from these qualities, why would a person who possesses Buddha-nature need to use these qualities to create causes and conditions? World-Honored One! Just as milk, without relying upon further conditions, will certainly become curds, raw butter is not like this but must await such causes and conditions as human labor, water, a vessel, churning, and a cord. Sentient beings are likewise: if they possess Buddha-nature, they should attain unsurpassed, perfect enlightenment apart from causes and conditions. If Buddha-nature certainly exists, why do practitioners, upon seeing the sufferings of the three evil realms and of birth, aging, sickness, and death, give rise to a mind of retrogression? They should attain unsurpassed, perfect enlightenment even without cultivating the six paramitas! Just as milk becomes curds without relying upon further conditions, so should unsurpassed, perfect enlightenment be attained without relying upon the six paramitas. Yet unsurpassed, perfect enlightenment cannot be attained without relying upon the six paramitas. For this reason, one should know that sentient beings do not possess Buddha-nature. As the Buddha previously said, the Jewel of the Sangha is eternal. What is eternal is not impermanent; but if it is not impermanent, how can it attain unsurpassed, perfect enlightenment? If the Jewel of the Sangha is eternal, how can it also be said that all sentient beings possess Buddha-nature? World-Honored One! If sentient beings have from the beginning possessed neither the mind of bodhi nor the mind directed toward unsurpassed, perfect enlightenment, but only later come to possess them, then their Buddha-nature likewise should not have existed before but should exist only now. For this reason, all sentient beings should be regarded as not possessing Buddha-nature.

The Buddha said:

– Excellent! Excellent! Good man! You have long understood the meaning and principle of Buddha-nature, but for the sake of sentient beings you ask this question! All sentient beings truly possess Buddha-nature! You say that if sentient beings possess Buddha-nature, it should not be said that some first generate the aspiration. Good man! The mind is not Buddha-nature. Why is this? The mind is impermanent, whereas Buddha-nature is eternal! You ask why some people retrogress in mind. In truth, the mind does not retrogress, for if the mind truly retrogressed, one would certainly be unable to attain unsurpassed, perfect enlightenment. Because one is delayed in attaining unsurpassed, perfect enlightenment, this is called retrogression. This mind of bodhi is truly not Buddha-nature. Why is this? Icchantikas and others sever their roots of goodness and fall into hell. If the mind of bodhi were Buddha-nature, icchantikas could not be called icchantikas, and the mind of bodhi could not be called impermanent. Therefore, one should know with certainty that the mind of bodhi is truly not Buddha-nature.

Good man! You say that if sentient beings possess Buddha-nature, they should not need to rely upon conditions, just as milk becomes curds. This assertion is not correct!

Why is this? If it is said that raw butter comes into being through five conditions, one should know that Buddha-nature is likewise. For example, various kinds of stone contain gold, silver, copper, iron, and so forth.

All are endowed with the four great elements, bear a single designation, and possess the same true reality, yet what each yields is different. They must rely upon such conditions as the merit of sentient beings, a furnace, and human labor; only thereafter are those metals produced. Therefore, one should know that the stones originally possess no fixed nature of gold.

The Buddha-nature of sentient beings is not itself called Buddha. Through the convergence of the causes and conditions of various merits, Buddha-nature is seen, and only thereafter is Buddhahood attained.

You say that if all sentient beings possess Buddha-nature, why do they not see it? This assertion is not correct! Why is this? It is because the various causes and conditions have not yet converged. Good man! For this reason, I teach two causes: the direct cause and the conditioning cause. The direct cause is called Buddha-nature, and the conditioning cause is the generation of the mind of bodhi. Through these two causes and conditions, unsurpassed, perfect enlightenment is attained, just as stone yields gold.

Good man! You say that if the Sangha is eternal, then all sentient beings do not possess Buddha-nature. Good man!

Sangha means harmony. There are two kinds of harmony: first, conventional harmony; and second, harmony in the ultimate truth. Conventional harmony refers to the Sangha of sravakas, while harmony in the ultimate truth refers to the Sangha of bodhisattvas.

The conventional Sangha is impermanent, whereas Buddha-nature is eternal. Just as Buddha-nature is eternal, so too is the Sangha of the ultimate truth. Furthermore, there is a Sangha called the harmony of the Dharma.

The harmony of the Dharma refers to the twelve divisions of scripture. Because the twelve divisions of scripture are eternal, I say that the Dharma and the Sangha are eternal. Good man!

Sangha means harmony. Harmony refers to the twelve links of dependent origination. Buddha-nature is also present within the twelve links of dependent origination.

The twelve links of dependent origination are eternal, and Buddha-nature is likewise. Therefore, I say that the Sangha possesses Buddha-nature. Furthermore, the Sangha is the harmonious assembly of all Buddhas.

Therefore, I say that the Sangha possesses Buddha-nature.

Good man! You say that if sentient beings possess Buddha-nature, why are there those who regress and those who do not regress? Listen well! Listen well! I shall distinguish and explain this for you.

Good man! There are thirteen dharmas that cause a great bodhisattva to regress. What are the thirteen? First, a mind lacking faith; second, a mind that does not act; third, a mind of doubt; fourth, attachment to and begrudging of one’s body, life, and possessions; fifth, giving rise to great fear regarding nirvana, thinking, “How could sentient beings be caused to become forever extinguished?”; sixth, a mind incapable of patient endurance; seventh, a mind that is not disciplined and gentle; eighth, sorrow and distress; ninth, lack of joy; tenth, heedlessness; eleventh, disparaging oneself; twelfth, regarding one’s own afflictions as indestructible; and thirteenth, taking no delight in advancing toward the Dharma of bodhi.

Good man! These are the thirteen dharmas that cause bodhisattvas to regress from bodhi.

There are also six dharmas that destroy the mind of bodhi. What are the six? First, begrudging the Dharma; second, giving rise to unwholesome thoughts toward sentient beings; third, associating closely with unwholesome companions; fourth, failing to practice diligently and vigorously; fifth, conceit and arrogance; and sixth, engaging in worldly trades and occupations. These six dharmas can destroy the mind of bodhi.

Good man! There are those who hear that the Buddhas, the World-Honored Ones, are the teachers of humans and devas; that among sentient beings they are supreme and without equal, surpassing shravakas, pratyekabuddhas, and so forth; that their Dharma-eye is radiant and clear, seeing all dharmas without obstruction; and that they are able to ferry sentient beings across the great ocean of suffering. Having heard this, they immediately make a great vow, saying: “If such a person exists in this world, then I too shall attain that state!” Through this cause and condition, they arouse the aspiration for unsurpassed, complete, and perfect enlightenment.

Or they may arouse the mind of bodhi after being instructed by another. Or they may hear that a bodhisattva must cultivate arduous practices throughout asamkhya kalpas and only thereafter attain unsurpassed, complete, and perfect enlightenment. Having heard this, that person thinks: “I am now incapable of enduring such arduous practices; how then could I possibly attain it?” Thus, that person regresses.

Good man! There are also five dharmas that cause regression from the mind of bodhi. What are the five? First, delighting in following non-Buddhist paths and going forth under them; second, failing to cultivate the mind of Great Loving-Kindness; third, delighting in seeking out the faults and shortcomings of Dharma teachers; fourth, continually delighting in remaining within samsara; and fifth, taking no delight in receiving and upholding, reading and reciting, transcribing, and explaining the twelve divisions of the scriptures. These are called the five dharmas that cause regression from the mind of bodhi.

There are also two dharmas that cause regression from the mind of bodhi. What are the two? First, craving the pleasures of the five desires; and second, being unable to venerate and honor the Three Jewels. Because of such causes and conditions, one regresses from the mind of bodhi.

What is meant by the mind that does not regress? A person hears that the Buddha is able to deliver sentient beings from birth, aging, sickness, and death, and that, without studying under a teacher, he naturally cultivated and attained unsurpassed, perfect enlightenment.... He then thinks: “If the path to bodhi can be attained, I shall cultivate it and certainly attain it.” Because he has aroused this bodhi-mind, he dedicates all the merit he creates, whether great or small, to unsurpassed, perfect enlightenment. That person makes this vow: “May I always draw near to the Buddhas and the disciples of the Buddhas, always hear the profound Dharma, and possess all five faculties. If I encounter suffering or adversity, may I not lose this mind!”

He further vows: “May the Buddhas and the disciples of the Buddhas always rejoice in my presence, and may I possess the five wholesome faculties. If sentient beings cut and strike my body, severing my hands, feet, head, eyes, limbs, and joints, I shall give rise to great loving-kindness toward them and feel profound joy within myself. Such people have helped me increase the causes and conditions for bodhi. Without them, through what conditions could I attain unsurpassed, perfect enlightenment!”

He further makes this vow: “May I not be born without sexual faculties, with both sexual faculties, or in a female body. May I not be subject to another person, encounter a wicked master, fall under the rule of an evil king, or be born in an evil country. If I obtain a handsome body, an upright lineage, and abundant treasures, may I not become arrogant. May I always hear the twelve divisions of the scriptures, receive and uphold them, read and recite them, transcribe them, explain them, and teach them. If I expound them for sentient beings, may those who listen receive them with reverence and faith, without doubt, and may they never give rise to malicious thoughts toward me.

“I would rather hear little and understand much of its meaning and flavor than hear much while remaining unclear about its meaning. May I be the master of my mind and not learn from the mind. May the karma of my body, speech, and mind never associate with evil. May I be able to bestow peace and happiness upon all sentient beings. May my discipline in body and my wisdom in mind remain unmoving like a mountain. Wishing to receive and uphold the unsurpassed true Dharma, may I harbor no stinginess concerning my body, life, or possessions. May I not take impure things as a basis for meritorious deeds. May I sustain myself through right livelihood, with a heart free from perversity, flattery, and deceit.

“When I receive kindness, may I always remember it, repaying even a small kindness abundantly. May I be well versed in crafts, skills, and all worldly occupations. May I clearly understand the regional languages and customary expressions of sentient beings. May I read, recite, and transcribe the twelve divisions of the scriptures without becoming indolent or negligent. If sentient beings do not delight in listening and receiving the teachings, may I employ skillful means to guide them and cause them to delight in hearing them. May my speech always be gentle and my mouth never proclaim evil. Where communities are divided, may I bring them into harmony. When people are afraid, may I enable them to become free from fear.

“In times of famine, may I cause people to become prosperous and fully nourished. In times of epidemic, may I become a great king of physicians, freely providing the medicines, wealth, treasures, and other necessities required for illness, so that all diseases may be cured. During an age of warfare, may I possess great power to put an end to such slaughter and prevent it from arising again. May I extinguish the many kinds of fear experienced by sentient beings, such as fear of death; fear of imprisonment, bondage, beating, or being cast into water or fire; fear of bandits and kings, poverty and destitution, breaking the precepts, an evil reputation, the evil realms, and so forth. May all such causes of terror be completely eliminated.

“Toward my parents, teachers, and elders, may I give rise to profound reverence. Toward those who hate me, may I give rise to great loving-kindness. May I constantly cultivate the six recollections, the gateway of the samadhi of emptiness, the arising and cessation of the twelve links of dependent origination, and so forth; contemplate exhalation and inhalation through mindfulness of breathing; and cultivate heavenly conduct, brahma conduct, sacred conduct, the Vajra Samadhi, the Surangama Samadhi, and so forth.

“In places where the Three Jewels are absent, may I attain a peaceful and tranquil mind by myself. Even when my body and mind undergo great suffering, may I never lose the mind of unsurpassed bodhi, nor become content with the aspiration of a sravaka or pratyekabuddha. In places where the Three Jewels are absent, though I may enter the monastic life among followers of non-Buddhist paths, may I do so to destroy wrong views, without cultivating their paths, and may I attain mastery of the Dharma and mastery of mind. May I clearly perceive the faults of conditioned dharmas. May I fear the paths and fruits of the two vehicles as a person who cherishes life fears relinquishing his body.

“For the sake of sentient beings, may I delight in dwelling in the three evil realms as sentient beings delight in dwelling in the Trayastrimsa Heaven. For the sake of each and every person, may I undergo the sufferings of hell for immeasurable kalpas without ever giving rise to regret. When I see others obtaining benefit, may I not become jealous but always rejoice as though I myself had obtained that happiness.

“If I encounter the Three Jewels, I shall make offerings of clothing, food and drink, bedding, dwellings, medicines, lamps, flowers, incense, music, banners, streamers, jeweled canopies, and the seven treasures. If I receive the Buddha’s precepts and prohibitions, I shall steadfastly safeguard them and never give rise to any thought of violating them. If I hear of the difficult ascetic practices performed by bodhisattvas, my heart shall rejoice and I shall not give rise to regret. Having personally known my former lives in the distant past, I shall certainly not create karma rooted in greed, anger, or delusion, nor accumulate causes and conditions whose consequences have not yet ripened. I shall not give rise to craving or attachment toward present pleasures.”

Good man, if a person is able to make such vows, he is called a bodhisattva who will certainly never regress from or lose the bodhi-mind. He is also called a donor, one who can behold the Tathagata, clearly comprehend Buddha-nature, tame sentient beings, deliver them from birth and death, skillfully safeguard the unsurpassed true Dharma, and fully perfect the six paramitas. Good man, for this reason, the non-regressing mind is not called Buddha-nature.

Good man! You cannot, on the basis of a mind that may regress, say that sentient beings do not possess Buddha-nature. It is like two people who both hear that in another land there is a mountain of the seven treasures, and on that mountain is a clear spring whose water is delicious and sweet.

Whoever can reach that place will forever put an end to poverty and destitution, and whoever drinks the water of that spring will increase his lifespan by ten thousand years. However, the road is long, perilous, and fraught with many hardships. Those two people both wish to travel there together.

One prepares all manner of provisions for the journey, while the other sets out empty-handed, carrying nothing at all. As they advance together along the road, they meet a man carrying many treasures, fully possessed of the seven kinds of precious things. The two immediately ask him, “Sir!

Does that land truly have a mountain of the seven treasures?” The man replies, “It truly exists and is not false! I have obtained treasures and have drunk the water of that spring! Yet I fear only that the road is perilous: there are many bandits, gravel, sharp thorns, and a scarcity of water and grass....

Of the thousands and tens of thousands who set out, very few succeed in reaching it.” Having heard this, one of the two immediately regrets his decision and says, “The road is exceedingly long, and its hardships are not few. Immeasurably many set out, yet scarcely any reach their destination. How, then, could I possibly arrive there?

My present estate is ample enough to provide for me! If I struggle along that road, I may lose my life; and if my life cannot be preserved, where would longevity be found?” The other man says, “If others can cross it, I too can cross it! If I succeed, my wish will be fulfilled: I shall obtain precious treasures and drink the sweet spring water.

If my wish is not fulfilled, I shall make death my appointed end!” At that time, of the two men, one regrets his decision and turns back, while the other sets his face toward the road ahead and continues onward. Upon reaching that mountain, he obtains abundant wealth and precious treasures. Just as he wished, he drinks the spring water, then carries his many treasures back to his dwelling to support his parents and provide for his relatives.

When the man who had regretted his decision and returned sees this, agitation arises in his heart, and he thinks, “That man has gone and returned; how can I remain at ease?” He immediately prepares provisions for the journey and sets out.

The mountain of the seven treasures is an analogy for Great Nirvana. The delicious, sweet water is an analogy for Buddha-nature. The two men are an analogy for two bodhisattvas who have newly aroused the aspiration for enlightenment.

The perilous road is an analogy for birth and death. The man encountered on the road is an analogy for the Buddha, the World-Honored One. The bandits are an analogy for the four maras.

The gravel and sharp thorns are an analogy for the afflictions. The lack of water and grass is an analogy for failing to cultivate the path of bodhi. The man who returns is an analogy for a bodhisattva who regresses.

The man who proceeds directly onward is an analogy for a nonregressing bodhisattva. Good man! The Buddha-nature of sentient beings is eternally abiding and unchanging.

As for that perilous road, one cannot say that because the regretful man turned back, the road was thereby rendered impermanent. Buddha-nature is likewise so. Good man!

On the path of bodhi, ultimately there are no regressors! Good man! It is like the regretful man who turned back and then saw his former companion return with treasures, possessing power and freedom, making offerings to his parents, providing fully for his relatives, and enjoying abundant happiness.

Having seen this, agitation arises in his heart, and he once again prepares himself, returns to the road, and sets out anew. Sparing not his own life and patiently enduring hardships, he then succeeds in reaching that mountain of the seven treasures. A bodhisattva who regresses is likewise so.

Good man! All sentient beings will assuredly attain unsurpassed, perfect enlightenment. For this reason, I have said in the sutras that all sentient beings—even those who commit the five heinous offenses, violate the four grave prohibitions, or are icchantikas—possess Buddha-nature.

Bodhisattva Lion’s Roar said:

“World-Honored One! What is meant by a bodhisattva who regresses and one who does not regress?”

“Good man! If a bodhisattva cultivates the karmic causes and conditions of the Tathagata’s thirty-two marks, that bodhisattva is called nonregressing, is called a great bodhisattva, is called immovable, is called one who compassionately regards all sentient beings, is called one who surpasses all sravakas and pratyekabuddhas, and is called an avaivartika, one who does not regress! Good man!

If a bodhisattva mahasattva remains unwavering in observing the precepts, unchanging in the mind of generosity, and abides in truthful speech as firmly as Mount Sumeru, then through these karmic causes and conditions, he will obtain the mark of level and even soles, like the bottom of a mirror case. If a great bodhisattva, toward parents, preceptors, teachers, and others—even toward animals—makes offerings and provides material goods in accordance with the Dharma, then through these karmic causes and conditions, he will attain the mark of the thousand-spoked wheels upon the soles of his feet.”

If a great bodhisattva refrains from killing, does not steal, and always gives rise to joy toward parents and elders, then through these karmic conditions he acquires three marks: first, long, slender fingers; second, long heels; and third, an upright, well-proportioned body. These three marks arise from the same karmic conditions. If a great bodhisattva practices the four means of embracing and draws beings to himself, then through these karmic conditions his fingers become webbed like those of the king of white geese.

If, when his parents or teachers and elders suffer from illness, a great bodhisattva personally bathes them, wipes them clean, supports them, and massages them, then through these karmic conditions his hands and feet become soft and delicate. If a great bodhisattva observes the precepts, practices generosity, and listens to the Dharma without weariness, then through these karmic conditions his joints and knuckles become full and well-rounded, and the hair upon his body becomes beautiful.

If a great bodhisattva listens to the Dharma with single-minded attention and expounds the true teaching, then through these karmic conditions he acquires thighs like those of the king of deer. If a great bodhisattva does not give rise to thoughts of harming beings, is content with food and drink, and always delights in giving, tending to the sick, and providing medicine, then through these karmic conditions his body becomes perfectly proportioned like a nyagrodha tree; when standing upright, his hands reach below his knees; a fleshy protuberance crowns his head; and no one can see the summit of his head.

If a great bodhisattva sees frightened people and gives them protection, and sees those who are naked and gives them clothing, then through these karmic conditions he acquires the mark of concealed male organs. If a great bodhisattva draws near to the wise, keeps far from the foolish, is skillful and agreeable in asking and answering questions, and sweeps pathways clean, then through these karmic conditions his skin becomes soft and delicate, and the hair upon his body curls to the right.

If a great bodhisattva always gives others clothing, food and drink, bedding, medicine, incense, flowers, and lamps, then through these karmic conditions his body becomes golden in color and constantly emits brilliant light. If, when practicing generosity, a great bodhisattva can relinquish precious things without regret and without considering whether the recipient is or is not a field of merit, then through these karmic conditions he acquires the mark of fullness in seven places.

If, when practicing generosity, a great bodhisattva gives rise to no doubt in his mind, then through these karmic conditions he acquires a gentle and pleasing voice. If a great bodhisattva seeks wealth in accordance with the Dharma and then uses it for generosity, through these karmic conditions the hollows of his bones become full, the upper part of his body becomes like that of a lion, and his arms become long and slender.

If a bodhisattva keeps far from divisive speech, harsh speech, and anger, then through these karmic conditions he acquires forty teeth that are white, clean, even, and closely set. If a great bodhisattva cultivates great loving-kindness and compassion toward beings, then through these karmic conditions he acquires the mark of two tusk-like canine teeth. If a great bodhisattva constantly makes this vow: “Whenever someone comes to ask, I shall provide whatever that person wishes,” then through these karmic conditions he acquires cheeks like those of a lion.

If a great bodhisattva gives all beings whatever food and drink they require, then through these karmic conditions he acquires the supreme flavor among all flavors. If a great bodhisattva himself cultivates the ten wholesome deeds and also teaches others to do so, then through these karmic conditions he acquires the mark of a broad and long tongue. If a great bodhisattva does not speak of the shortcomings of others and does not slander the true Dharma, then through these karmic conditions he acquires the voice of Brahma.

If a great bodhisattva sees those whom he resents and dislikes yet gives rise to joy, then through these karmic conditions he acquires deep blue eyelashes. If a great bodhisattva does not conceal the virtues of others but praises their goodness, then through these karmic conditions he acquires the mark of the white tuft of hair between the eyebrows. Good man!

When a great bodhisattva cultivates the karmic causes and conditions of the thirty-two marks, he attains the mind of bodhi.

Good man! All beings are inconceivable; the realms of the Buddhas, karmic cause and effect, and Buddha-nature are also inconceivable. Why is this? These four dharmas are all permanent, and because of this permanence they are inconceivable. Because all beings are obscured by afflictions, these afflictions are said to be permanent; yet when the permanence of the afflictions is severed, they are said to be impermanent. If it is said that all beings are permanent, why does cultivating the eightfold noble path enable one to end all suffering? If all suffering is ended, it is called impermanent. The bliss thereby experienced is called permanent. Therefore, I say that all beings are obscured by afflictions and do not see Buddha-nature; because they do not see it, they do not attain nirvana.

THE GREAT PARINIRVANA SUTRA

— End of Fascicle Twenty-Six —