大般涅槃經

Volume 28

CHAPTER TWENTY-THREE: THE LION’S ROAR BODHISATTVA

Part IV:

At that time, jealousy arose in the hearts of the six non-Buddhist teachers. They all gathered together and went to King Prasenajit, saying:

“Great King! You should know that the peaceful, tranquil, and genuine realm of your kingdom is a dwelling place for renunciants. It is for this reason that we have come here.

Great King! You govern according to the true Dharma and remove afflictions from the people. The śramana Gautama is still young, shallow in learning, and incapable of displaying any spiritual arts.

This country already had venerable elders of long-established virtue, yet, relying upon his royal lineage, he shows them no respect. If he belongs to a royal lineage, then according to the proper order he should govern the people; but since he has renounced the household life, he should show respect to venerable elders. Great King, listen carefully and understand: the śramana Gautama was not truly born into a royal lineage.

If the śramana Gautama has parents, why does he take away the parents of others?

“Great King! Our scriptures say that after one thousand years a strange apparition, an illusory being, will appear; this refers to the śramana Gautama. Therefore, you should know that the śramana Gautama has neither father nor mother. If he had parents, how could he say that all dharmas are impermanent, suffering, empty, non-self, uncreated, and unexperienced? He employs magical arts to deceive and delude sentient beings. Fools believe and accept him, while the wise turn away.

“Great King! As a rule, the king of men has Heaven as his father and mother. He should be like a balance, like the earth, like the wind, like fire, like a road, like a river, like a bridge, like a lamp, like the sun, and like the moon. He should judge matters in accordance with the Dharma, making no distinction between enemies and loved ones. The śramana Gautama does not allow us to live; wherever we go, he pursues and drives us away. We beseech the Great King to permit us to compete with him in spiritual power. If he defeats us, we shall submit to him. If we defeat him, he shall submit to us.”

The king said:

“Venerable ones! Each of you has your own method of cultivation, and the places where you dwell are also different. I now know with certainty that the Tathagata, the Blessed One, does you no harm whatsoever!”

The six teachers replied:

“How can you say that he does us no harm? The śramana Gautama uses magical arts to entice and deceive everyone, and even the brahmins have all submitted to him. If the king permits us to compete with him in spiritual power, the king’s good name will spread throughout the eight directions. If he refuses to compete, his ill repute will fill the roads!”

The king said:

“Venerable ones! You do not yet know the majestic spiritual power of the Tathagata, and therefore you ask to compete with him! If you truly knew it, I fear you would be unable even to make such a request!”

“Great King! Have you now also been taken in by Gautama’s illusions? We beseech the Great King to take heed, grant permission, and preside over the contest. Do not belittle us! Regarding what has not yet been made clear, empty words cannot compare with verification through actual proof!”

The king said:

“Excellent! Excellent!”

The six teachers departed in delight.

King Prasenajit immediately ordered his royal carriage to be prepared and came to where I was. He bowed his head at my feet, circumambulated me three times to the right, withdrew, sat to one side, and said to me:

“Blessed One! The six teachers came to challenge the Tathagata to a contest of spiritual power, and without properly considering the matter, I dared to give them my consent!”

The Buddha said:

“Great King! Excellent! Excellent! Throughout this kingdom, monasteries should now be established everywhere. Why is this? If I compete with those people in spiritual power, many among the assembly will accept the teaching and be transformed. Since this place is narrow and confined, how could it accommodate them all?”

“Good man!” the Buddha said to the Lion’s Roar Bodhisattva. “At that time, because of the six teachers, from the first through the fifteenth day I manifested extremely rare transformations of spiritual power. Thereupon, immeasurable sentient beings generated the aspiration for unsurpassed, complete, perfect enlightenment; immeasurable sentient beings developed unwavering faith in the Three Jewels; and the innumerable followers of those six teachers abandoned their wrong views and renounced the household life in accordance with the true Dharma.

Immeasurable sentient beings attained the mind of non-retrogression on the path to bodhi. Immeasurable sentient beings attained dharanis and the gateways of samadhi. Immeasurable sentient beings attained the fruits ranging from stream-entry to arhatship.

“At that time, the six teachers felt ashamed within their hearts. They gathered together and went to the city of Vajita, where they instructed the people to believe in and accept the false doctrine that the śramana Gautama spoke only of emptiness.

“Good man! When, for the sake of my mother, I spent the rains retreat beneath the Pārijāta tree in the Trāyastriṃśa Heaven and taught the Dharma, the six teachers were greatly delighted and proclaimed, ‘Excellent! Gautama’s magical arts have now perished!’ They again caused immeasurable and innumerable sentient beings to increase their wrong views.

“At that time, King Bimbisara, King Prasenajit, and the fourfold assembly said to Maudgalyayana, ‘Venerable one! Wrong views are increasing throughout this Jambudvipa, and sentient beings may commit extremely dark deeds! We beseech you, Venerable One, to ascend to that heavenly realm, bow your head before the Blessed One, and convey our words to him: “It is just as with a calf that has not long been born: if it receives no milk, it will certainly die, beyond any doubt. We sentient beings are likewise. We beseech the Tathagata to have compassion for sentient beings, return, and dwell here.”’

“Maudgalyayana silently consented. Then, in the brief time it takes a strong man to bend and extend his arm, he ascended to that heavenly realm, came before the Blessed One, and said to the Buddha, ‘The fourfold assembly in Jambudvipa thirsts for and reveres the Tathagata, longing to behold you and hear the Dharma! King Bimbisara, King Prasenajit, the fourfold assembly, and the others bow their heads at your feet. Wrong views are increasing among the sentient beings of this Jambudvipa, and their conduct is extremely dark and truly deserving of compassion. It is just as with a calf that has not long been born: if it receives no milk, it will certainly die, beyond any doubt! We are likewise. We beseech the Tathagata, for the sake of sentient beings, to return and dwell in this Jambudvipa!’

“The Buddha told Maudgalyayana, ‘Quickly return to Jambudvipa and tell the kings and the fourfold assembly that after seven days I shall descend again! Yet because of the six teachers, I must first go to the city of Vajita.’

“After seven days had passed, the Buddha, together with Śakra, Brahmā, Māra, immeasurable heavenly beings, and all the devas and humans of the Śuddhāvāsa assembly, surrounded before and behind, went to the city of Vajita. There he uttered a great lion’s roar, proclaiming, ‘Only in my Dharma are there śramanas and brahmins! All dharmas are impermanent and non-self, while nirvana is tranquil, free from all faults and afflictions. If anyone says that other teachings also have śramanas and brahmins, that there is permanence, that there is a self, or that there is nirvana, this is impossible.’

“At that time, immeasurable and boundless sentient beings generated the aspiration for unsurpassed, complete, perfect enlightenment. The six teachers then said among themselves, ‘If there are truly no śramanas or brahmins within our teachings, how can we continue to receive the offerings of the world?’ Thereupon, the six teachers again gathered together and went to Vaiśālī.”

Good man! On one occasion, I was dwelling in the Amra Grove at Vaishali. The woman Amra learned that I was staying there and wished to come to where I was.

At that time, I told the bhikshus that they must contemplate the foundations of mindfulness, diligently cultivate wisdom, and train their minds without negligence. What is meant by contemplating the foundations of mindfulness? If a bhikshu contemplates the inner body and perceives neither a self nor anything belonging to a self, and contemplates the outer body and both the inner and outer body and perceives neither a self nor anything belonging to a self; and if he likewise contemplates feelings, mind, and dharmas, this is called the foundations of mindfulness.

What is meant by cultivating wisdom? If a bhikshu truly sees suffering, its arising, its cessation, and the path, he is called a bhikshu who cultivates wisdom. What is meant by a mind free from negligence?

If a bhikshu recollects the Buddha, recollects the Dharma, recollects the Sangha, recollects the precepts, recollects generosity, and recollects the devas, he is called a bhikshu whose mind is free from negligence. At that very moment, the woman Amra came to where I was, bowed with her head at my feet, circumambulated me three times to the right, paid her respects, and then withdrew to sit to one side. Good man!

At that time, I taught the Dharma to the woman Amra according to her needs. After hearing it, she immediately aroused the aspiration for unsurpassed, complete, perfect enlightenment.

In that city, five hundred Licchavis came to where I was, bowed with their heads at my feet, circumambulated me three times to the right, paid their respects, and then withdrew to sit to one side. I again taught the Dharma to the Licchavis according to their needs, saying: “Good men! Negligence brings five kinds of karmic results.

What are the five? First, one does not have freedom regarding wealth and gain. Second, one’s bad reputation spreads abroad.

Third, one takes no pleasure in giving to the poor and needy. Fourth, one takes no pleasure in seeing the four assemblies. Fifth, one cannot attain a body among the devas.

Good men! The cause of diligence can give rise to worldly dharmas and supramundane dharmas. If anyone wishes to attain unsurpassed, complete, perfect enlightenment, he should diligently cultivate the practice of freedom from negligence.

A negligent person further receives thirteen karmic results. What are the thirteen? First, he delights in performing worldly activities.

Second, he delights in speaking useless words. Third, he habitually delights in lying down and sleeping for long periods. Fourth, he delights in discussing worldly affairs.

Fifth, he habitually delights in associating with bad companions. Sixth, he is lazy and indolent. Seventh, he is habitually despised by others.

Eighth, although he hears and learns something, he immediately forgets it. Ninth, he delights in dwelling in border regions. Tenth, he is unable to discipline his faculties.

Eleventh, he does not know moderation in eating. Twelfth, he takes no pleasure in solitude and tranquility. Thirteenth, his views are not right.

Good men! Although a negligent person may be near the Buddha and the Buddha’s disciples, he remains very far away!” The Licchavis said: “We know ourselves to be negligent people! Why is this?

If we were not negligent, the Tathagata, the Dharma King, would not depart from our land!”

In the great assembly was the son of a Brahmin named Invincible, who said to the Licchavis: “Excellent! Excellent! It is just as you have said!

King Bimbisara has gained a great benefit. The Tathagata, the World-Honored One, appeared in his country just as a beautiful lotus blossoms in a great pond: although it grows in the water, the water cannot defile it. Licchavis!

The Buddha is likewise. Although he was born in that country, he is not obstructed by worldly dharmas. All Buddhas, the World-Honored Ones, neither depart nor arrive; yet for the sake of sentient beings, they appear in the world without being obstructed by worldly dharmas.

You yourselves are infatuated with and indulge in the five desires, and you do not know to draw near to the Tathagata. Therefore, it is you who are called negligent; the Buddha is not called negligent merely because he appeared in the land of Magadha. Why is this?

The Tathagata, the World-Honored One, is like the sun and moon, which do not appear in the world for the sake of only one or two people!”

When the Licchavis heard these words, they immediately aroused the aspiration for unsurpassed, complete, perfect enlightenment. They also exclaimed: “Excellent! Excellent, youth Invincible!

You have skillfully spoken such good and wondrous words!” Each of the Licchavis removed one of the garments he was wearing and offered it to the youth Invincible. Invincible accepted them and then presented them to me, saying: “World-Honored One! I received these garments from the Licchavis.

I pray that the Tathagata, out of compassion for sentient beings, will accept my offering!” At that time, out of compassion for the youth Invincible, I accepted them. The Licchavis then joined their palms together and said: “We pray that the Tathagata will remain in this land for the rains retreat and accept our meager offerings!” I silently accepted the Licchavis’ invitation.

At that time, when the six teachers and their followers heard of this matter, teachers and disciples together went to the city of Varanasi. I then also proceeded to Varanasi and dwelt beside the Varana River. In Varanasi was the son of an elder named Ratnayasas, who was infatuated with and indulged in the five desires and did not understand that they were impermanent.

Because I had arrived, he spontaneously attained the contemplation of white bones. He saw the halls, houses, palace attendants, and maidens as nothing but white bones. Fear arose in his heart, as though he were seeing sharp blades, venomous snakes, bandits, or fire.

He immediately left his home and came to where I was. As he traveled along the road, he cried out: “O Shramana Gautama! I am now as though pursued by bandits and am greatly terrified!

I pray that you will rescue me!” The Buddha said: “Good man! In the Buddha, Dharma, and Sangha there is peace and no fear!” The elder’s son said: “If there is no fear within the Three Jewels, then today I too shall attain fearlessness!” I then permitted him to leave home and enter the path. The elder’s son also had fifty companions.

When they heard from afar that their friend Ratnayasas had become disenchanted, renounced worldly life, and gone forth, they all came together in harmony and likewise left home to enter the path.

When the six teachers heard this, they departed in succession and went to the great city of Champa. All the people of the kingdom of Champa together served the followers of the six teachers. They had never before heard the names of the Buddha, Dharma, and Sangha, and many among them committed extremely evil karma.

At that time, for the sake of sentient beings, I went to the city of Champa. In that city there was a great householder who had no heir, and so he made offerings to and served the six teachers in order to pray for a child. Not long afterward, his wife became pregnant. When the householder learned of this, he went to the six teachers and joyfully asked:

“Is the child in my wife’s womb a boy or a girl?”

The six teachers replied:

“She will certainly give birth to a girl!”

When the householder heard this, sorrow arose in his heart. A friend came and asked him:

“Why are you so sorrowful?”

The householder replied:

“My wife is pregnant, but I did not know whether the child was a boy or a girl. Therefore, I went to ask the six teachers, and the six teachers examined her and said that, according to their methods of physiognomy, she would certainly give birth to a daughter. After hearing these words, I reflected that I am already advanced in years and possess immeasurable wealth. If this child is not a son, I do not know to whom I can entrust my estate. That is why I grieve.”

His friend then said:

“You are without wisdom! Have you not heard before? Whose disciples are Uruvilva Kashyapa and his brothers—the Buddha’s or those of the six teachers? If the six teachers possessed omniscience, why did Kashyapa abandon them and become a disciple of the Buddha? Moreover, are not Shariputra, Maudgalyayana, and the others; kings such as Bimbisara and others; royal consorts such as Queen Mallika and others; and householders of various kingdoms such as Sudatta and others all disciples of the Buddha? Have not the wildland spirits, King Ajatashatru, the drunken elephant Hộ Tài, Angulimala, and the man whose evil heart blazed fiercely as he sought to harm his own mother—all such beings—been subdued by the Tathagata?

“O householder! Because the Tathagata, the Blessed One, knows and sees all dharmas without obstruction, he is called the Buddha. Because his words are never twofold, he is called the Tathagata. Because he has severed the afflictions, he is called the Arhat. The words of the Blessed One are certainly never twofold, whereas the six teachers are not so. How, then, can they be trusted? The Tathagata is now nearby. If you wish to know the truth, you should go to the Buddha!”

The householder then went with that man to where I was. He bowed with his head and face at my feet, circumambulated me three times to the right, joined his palms, knelt upright, and addressed me, saying:

“O Blessed One! You regard all sentient beings with equality and without duality; enemy and loved one are of one characteristic. I am bound by the fetters of craving and therefore cannot yet regard enemy and loved one without duality. I now wish to ask the Tathagata about a worldly matter, but in body and mind I feel ashamed and afraid, and so I have not yet dared to speak. O Blessed One! My wife is pregnant. The physiognomists among the six teachers say that she will certainly give birth to a girl. How is this matter truly?”

The Buddha said:

“O householder! The child in your wife’s womb is a boy; there is no doubt. When that child is born, none will equal him in merit and virtue!”

When the householder heard these words, great joy arose in him. He then withdrew and returned home.

When the six teachers heard that I had predicted that the child would certainly be born a boy and possess great merit and virtue, jealousy arose in their hearts. They mixed an amra fruit with poison, took it to the householder’s home, and said to him:

“Excellent indeed! Gautama has skillfully foretold the characteristics of your child! When your wife reaches the time of delivery, let her drink this medicine. After she drinks it, the child will be handsome and upright, and the mother will suffer no complications!”

The householder joyfully accepted the poisoned medicine, gave it to his wife, and told her to drink it. After drinking it, the householder’s wife immediately died. The six teachers rejoiced and went throughout the city, proclaiming loudly:

“The shramana Gautama predicted that the wife of that householder would give birth to a son and that no one beneath heaven would surpass that child in merit and virtue. Yet now, before the child has even been born, the mother has lost her life!”

The householder then lost faith in me. Following worldly custom, he wrapped the woman’s body, placed it in a coffin, carried it outside the city, piled up much dry firewood, and set it ablaze.

With the eye of the Way, I clearly saw what had occurred and instructed Ananda to bring me my robe, for I wished to go there and extinguish false views.

The heavenly king Vaishravana said to the great general Manibhadra:

“Today the Tathagata wishes to go to that charnel ground. Go there quickly, sweep it clean, level the ground, set up a lion throne, and obtain fine incense and flowers with which to adorn that place.”

At that time, when the six teachers saw me approaching from afar, they said among themselves:

“The shramana Gautama is coming to this charnel ground. Does he wish to eat flesh?”

Many people who had not yet attained the Dharma eye, together with the upasakas, were filled with shame and fear and said to me:

“That woman is already dead. We beseech you not to go there!”

Ananda then said to everyone:

“Wait a moment! Before long, the Tathagata will fully reveal the vast realm of all Buddhas!”

When I arrived and sat upon the lion throne, the householder reproached me, saying:

“Because his words are never twofold, he is called the Blessed One. Now that the mother has died, how can she give birth to the child?”

I said:

“O householder! At that time, I did not hear you ask whether the mother’s life would be short or long. You asked only whether the child in her womb was a boy or a girl. The words of all Buddha-Tathagatas are never twofold! Therefore, you should know that you will certainly obtain a son!”

At that moment, as the corpse burned in the fire, its abdomen split open, and the child emerged from within. He sat upright amid the flames, like a mandarin duck upon a lotus pedestal.

When the six teachers saw this, they again cried out:

“What sorcery! Gautama is highly skilled in magical illusions!”

When the householder saw this, joy arose in his heart once more, and he rebuked the six teachers:

“If you say that this is an illusion, why do you not perform it yourselves?”

At that time, I told Jivaka:

“Go into the midst of the fire and bring that child here!”

As Jivaka was about to go forward, the six teachers first spoke to him, saying:

“The magical illusion created by Gautama may not be reliable. Perhaps the child can be carried out, or perhaps he cannot. If the child cannot escape, you may be burned and harmed! How can you now accept and trust his words?”

Jivaka replied:

“If the Tathagata instructed me to enter the Avici Hell, even its raging fires could not burn me, much less the fire of this world!”

Jivaka then entered the fire as though entering the cool waters of a river, lifted the child in his arms, returned to where I was, and handed the child to me.

After receiving the child, I said to the householder:

“The lifespans of all sentient beings are uncertain, like bubbles upon water. If sentient beings possess the karmic result of weighty deeds, fire cannot burn them and poison cannot harm them. This child’s karmic result was not created by me!”

The householder said:

“Excellent, O Blessed One! If this child is able to live out the full span of his natural life, I beseech the Tathagata to bestow a name upon him!”

The Buddha said:

“This child was born amid a fierce fire, and fire is called Thọ Đề; therefore, his name shall be Thọ Đề!”

At that time, when those in the assembly beheld my miraculous transformations, immeasurable numbers of beings brought forth the aspiration for unsurpassed, complete, perfect enlightenment.

At that time, the six heretical teachers traveled throughout the six cities but could find no place to stay. Bowing their heads in shame, they then came to this city of Kusinagara. Having arrived here, they proclaimed: “Everyone should know that the shramana Gautama is a great illusionist who deceives and deludes the people throughout the six great cities.

It is like an illusionist who conjures the four kinds of troops: chariot troops, cavalry, elephant troops, and infantry. Moreover, he conjures all manner of jeweled necklaces, fortified cities, palaces, houses, rivers, ponds, trees, and so forth. The shramana Gautama is likewise: he conjures the body of a king and then expounds the Dharma to the king.

At times he assumes the body of a shramana or a brahmin, the body of a man or a woman, a large body or a small body; at times he assumes the body of an animal or the body of a ghost or spirit. At times he teaches impermanence, while at other times he teaches permanence; at times he speaks of suffering, while at other times he speaks of happiness; at times he speaks of a self, while at other times he speaks of no-self; at times he speaks of purity, while at other times he speaks of impurity; at times he speaks of existence, while at other times he speaks of nonexistence.

These things are false and are therefore called illusions. Just as a fruit arises from a seed in accordance with the seed, so too is the shramana Gautama. His mother, Maya, who gave birth to him, was herself an illusion; therefore, he, her son, cannot be regarded as not being an illusion.

The shramana Gautama possesses no true knowledge or vision. Brahmin masters who have passed through many years, practiced austerities, and upheld the precepts still say that they have not attained true knowledge or vision. How much less could the young Gautama, whose learning is shallow and who does not practice austerities, possess true knowledge or vision?

Even if he had completed seven full years of austerities, that would still not be considered very long; how much less so when his practice did not even complete six years? Only foolish and ignorant people accept and believe his teachings. Just as a great master of illusion deceives and deludes fools, so too does the shramana Gautama.” Good man, in this way the six heretical teachers, within this great city, caused the wrong views of sentient beings to increase.

Good man, when I saw this, compassion arose in my heart, and through spiritual power I summoned the great bodhisattvas of the ten directions to gather in this forest, filling the entire area for forty yojanas in every direction. Today, in this forest, I shall utter the great lion’s roar. Good man, though many words may be spoken in an empty place, this cannot be called the Lion’s Roar.

But when spoken amid this great assembly of wise persons, it is truly called the Great Lion’s Roar. The Lion’s Roar proclaims: All dharmas are impermanent, suffering, without self, and impure; yet the Tathagata alone is Permanent, Blissful, the Self, and Pure.

At that time, the six teachers again said: “If you, Gautama, have a self, then we too have a self. The reason it is called a self is that the one who sees is called the self. Gautama, it is like a person who faces toward something and sees it; the self is likewise. The direction faced is analogous to the eye, and the one who sees is analogous to the self.”

The Buddha said: “Six teachers! If you say that the one who sees is called the self, this proposition is incorrect. Why? In the analogy you have offered, because a person sees in the direction he faces, when that person is situated in one direction, all six faculties should function there. If there is certainly a self that sees by means of the eye, why should it not investigate all six sensory objects through that one faculty? If one faculty cannot simultaneously perceive all six sensory objects, you should know that there is no self.

“In your analogy of ‘facing toward,’ even after a hundred years, the seeing of the person would remain unchanged; then, although the eye faculty has aged for so many years, the mature faculty should likewise remain unchanged. When a person faces in different directions, he sees what is within and what is without. If the eye faculty were likewise, it should simultaneously see both within and without. If it cannot see thus, how can this be called the existence of a self?”

The six teachers again said: “Gautama! If there is no self, who then is able to see?”

The Buddha said: “There are form, light, mind, and the eye. Because these four conditions come together, this is called seeing. Within them there is in truth neither a seer nor anything seen. Deluded beings say that there is both a seer and something seen. For this reason, the perceptions of all sentient beings are inverted, whereas the perceptions of the Buddhas and bodhisattvas are true.

“Six teachers! If you say that form is the self, that too is incorrect. Why? Form is truly not the self. If form were the self, one ought not to possess an ugly appearance. Why then are there distinctions among the four castes, rather than everyone belonging to the single Brahmin caste? Why are people dependent upon others and lacking autonomy, their faculties deficient and incomplete from birth? Why do they not take the bodies of devas, but instead undergo the various bodies of hell beings, animals, and hungry ghosts? If one cannot act entirely according to one’s wishes, you should know that there is certainly no self.

“Because there is no self, it is called impermanent; because it is impermanent, it is suffering. Because it is suffering, it is empty; and because it is empty, beings are inverted. Because of this inversion, all sentient beings revolve through birth and death. Feeling, perception, formations, and consciousness are likewise.

“Six teachers! The Tathagata, the Blessed One, has forever severed the bondage of form, up to and including the bondage of consciousness. Therefore, he is called Permanence, Bliss, Self, and Purity.

“Furthermore, form arises from causes and conditions, and whatever arises from causes and conditions is called non-self. Non-self is called suffering and emptiness. The body of the Tathagata does not arise from causes and conditions; because it does not arise from causes and conditions, it is said to possess the Self. If it possesses the Self, it is therefore Permanence, Bliss, and Purity!”

The six teachers again said: “Gautama! Form is not the self, and likewise consciousness is not the self! The self pervades every place, just like empty space!”

The Buddha said: “If the self exists everywhere, you should not say, ‘At first, the self did not see.’ If at first it did not see, then you should know that such seeing originally did not exist but now has come into existence. If it originally did not exist but now exists, it is called impermanent. If it is impermanent, how can you say that it is all-pervasive?

“If it is all-pervasive, it should possess bodies throughout all five destinies. If it possesses such bodies, it should undergo the retributions of them all. If it undergoes all those retributions, why do you speak of passing on to receive the bodies of humans and devas?

“Is that which you say is all-pervasive one or many? If the self is one, there would be no father or son, enemy or friend, nor anyone who is neither enemy nor friend. If the self is many, the five faculties possessed by all sentient beings should be equal, and the karma and wisdom they possess should likewise be equal. If so, why do you say that some have complete faculties and others incomplete faculties, and that there are distinctions between good and evil karma and between the foolish and the wise?”

“Gautama! The selves of sentient beings have no boundaries. Dharma and non-Dharma are divided into many kinds. Sentient beings who practice Dharma obtain beautiful bodies, while those who practice non-Dharma obtain ugly bodies. For this reason, the karmic fruits of sentient beings are not without differences.”

The Buddha said: “Six teachers! If Dharma and non-Dharma are as you say, then the self is not all-pervasive. If the self were all-pervasive, it should reach everywhere. If each self reached everywhere, those who practice good should also possess evil, and those who commit evil should also possess good. If this is not so, how can you say that the self is all-pervasive?”

“Gautama! It is like a house in which a hundred thousand lamps are lit. Each shines by itself without impairing or obstructing the others. The selves of sentient beings are likewise. Their practice of good and commission of evil do not mingle or become intermingled with one another!”

“If you say that the self is like a lamp, this proposition is incorrect. Why? The light of a lamp exists through causes and conditions. As the lamp grows brighter, its light also increases, but the self of a sentient being is not like this. The light issues from the lamp and abides elsewhere, whereas the self of a sentient being cannot be like this, issuing from the body and abiding elsewhere.

“The light of that lamp coexists with darkness. Why? If a single lamp is lit in a dark house, its illumination is unclear; only when many lamps are lit does the house become clearly illuminated. If the first lamp could dispel the darkness, there would be no need for the later lamps. If the later lamps are needed, you should know that the initial light coexists with darkness.”

“Gautama! If there is no self, who performs good and evil deeds?”

The Buddha said: “If the self performs deeds, how can it be called permanent? If that self is permanent, how can there be times when it does good and times when it does evil? If you say that there are times when it does good and times when it does evil, how can you also say that the self is boundless? If the self is the agent, why does it repeatedly practice evil dharmas? If the self itself is both the doer and the knower, why does the doubt that sentient beings have no self arise?

“For this reason, there is certainly no self within the teachings of the non-Buddhists. If one speaks of the Self, it is none other than the Tathagata. Why? The body of the Tathagata is boundless and has no net of doubt and delusion. Because he neither acts nor undergoes, he is called Permanent. Because he is neither born nor extinguished, he is called Bliss. Because he is free from the defilements of the afflictions, he is called Pure. Because he is without the ten characteristics, he is called Empty. Therefore, the Tathagata is Permanence, Bliss, Self, and Purity; he is empty and devoid of all characteristics!”

The non-Buddhists said: “If it is said that the Tathagata is Permanence, Bliss, Self, and Purity, and that, being without characteristics, he is empty, then it should be known that the Dharma taught by Gautama is not mere emptiness! Therefore, today we shall reverently accept and uphold it!”

At that time, immeasurably many non-Buddhists all gave rise to faith in the Buddha’s Dharma and entered the monastic life.

Good man! For this reason, here amid these twin sala trees, I utter the Great Lion’s Roar. The Lion’s Roar is called Great Nirvana.

Good man! The twin trees in the east signify the destruction of impermanence and the attainment of Permanence... up to the twin trees in the north, which signify the destruction of impurity and the attainment of Purity. Good man!

Because of these twin trees, the beings here guard and protect the sala grove, preventing outsiders from taking their branches and leaves or cutting and damaging them. I likewise, for the sake of four dharmas, cause my disciples to guard and protect the Buddha-Dharma. What are the four?

They are Permanence, Bliss, Self, and Purity. These are the four pairs of trees, each overseen by one of the Four Kings. Because these Four Kings guard and protect my Dharma, I enter parinirvana here among them.

Good man! The flowers and fruits of the twin sala trees are always luxuriant and can constantly benefit innumerable beings. I likewise can constantly benefit the shravakas and pratyekabuddhas.

The flowers are an analogy for the Self, and the fruits are an analogy for Bliss. For this reason, here amid these twin sala trees, I enter the Great Samadhi of Tranquillity. The Great Samadhi of Tranquillity is called Great Nirvana.

Bodhisattva Lion’s Roar said:

“World-Honored One! Why does the Tathagata enter nirvana in the second month?”

“Good man! The second month is called the spring season, the month of spring warmth, when the myriad things grow, planted trees, flowers, and fruits flourish, rivers are filled with water, and the many kinds of animals reproduce. At that time, beings give rise to many notions of permanence.

Wishing to destroy such notions of permanence in beings, I declare that all dharmas are impermanent, while teaching that the Tathagata alone abides eternally and is unchanging. Good man! Among the six seasons, the early-winter season is dry and withered, and people take no delight in it; the spring season is warm and temperate, and people cherish and delight in it.

To destroy beings’ delight in worldly things, I expound Permanence and Bliss. The same is true of Self and Purity. To destroy the worldly self and worldly purity, the Tathagata proclaims the Tathagata’s true Self and Purity.

The second month is spoken of as an analogy for the Tathagata’s two kinds of Dharma-body. Those who do not delight in winter are an analogy for the wise who do not delight in the Tathagata’s being impermanent and entering nirvana. Those who delight in the second month are an analogy for the wise who delight in the Tathagata’s Permanence, Bliss, Self, and Purity.

Those who plant are an analogy for beings who, upon hearing the Dharma, rejoice, arouse the aspiration for unsurpassed perfect enlightenment, and plant roots of goodness. Rivers are an analogy for the great bodhisattvas from the ten directions who come to me to inquire about and receive this Great Nirvana Sutra. The reproduction of the many kinds of animals is an analogy for my disciples giving rise to roots of goodness.

Flowers are an analogy for the seven factors of enlightenment. Fruits are an analogy for the four fruits. For this reason, I enter Great Nirvana in the second month.”

Bodhisattva Lion’s Roar said:

“The Tathagata’s birth, renunciation of the household life, attainment of the Way, and turning of the wondrous Dharma-wheel all occurred on the eighth day. Why, then, does he choose only the fifteenth day to enter nirvana?”

The Buddha said:

“Excellent! Excellent! Good man!

On the fifteenth day, the disk of the moon is neither deficient nor incomplete, but perfectly full. All Buddha-Tathagatas are likewise: when they enter Great Nirvana, they are neither deficient nor incomplete, but perfectly full. For this reason, I enter parinirvana on the fifteenth day.

Good man! On the fifteenth day, when the disk of the moon is perfectly full, it accomplishes eleven things. What are these eleven?

First, it can dispel darkness. Second, it enables beings to see what is the path and what is not the path. Third, it enables beings to see which path is wrong and which is right.

Fourth, it dispels oppressive, scorching heat and brings the joy of coolness. Fifth, it can destroy arrogance. Sixth, it puts an end to all thoughts of thieves and bandits.

Seventh, it dispels beings’ fear of wild beasts. Eighth, it can cause utpala flowers to bloom. Ninth, it closes the lotus flowers.

Tenth, it causes travelers’ hearts to set out upon the road. Eleventh, it enables beings who delight in enjoying the five desires to obtain much pleasure. Good man!

The perfectly full moon of the Tathagata is likewise. First, it destroys the great darkness of ignorance. Second, it expounds the right path and the wrong path.

Third, it reveals the perilous wrong path of birth and death and the level road of nirvana. Fourth, it causes people to leave far behind the burning fires of craving, anger, and delusion. Fifth, it destroys the radiance of non-Buddhist teachings.

Sixth, it destroys the evil bandits of the fetters and afflictions. Seventh, it extinguishes fear of the five hindrances. Eighth, it opens and expands beings’ resolve to plant roots of goodness.

Ninth, it covers over beings’ desire for the five sensory pleasures. Tenth, it arouses beings to undertake the progressive practice leading toward Great Nirvana. Eleventh, it causes beings to delight in cultivating liberation.

For this reason, I enter Great Nirvana on the fifteenth day; yet in truth, I do not enter nirvana. The evil and foolish among my disciples will definitively maintain that the Tathagata has entered nirvana. It is like a mother who has many children.

That mother departs for another country, and during the time before she returns, all her children say, ‘Our mother has died.’ Yet that mother has not truly died.”

Bodhisattva Lion’s Roar said:

“World-Honored One! What kind of bhikshus can adorn this place of the Twin Sala Trees?”

“Good man! Suppose a bhikshu receives, upholds, reads, and recites the twelve divisions of the sutras in accordance with their words and phrases; thoroughly comprehends their profound meaning and principles; and explains them to others so that his words are good at the beginning, good in the middle, and good at the end. Then, wishing to benefit innumerable beings, he expounds the holy life. Such bhikshus can adorn the Twin Sala Trees.”

Bodhisattva Lion’s Roar said:

“World-Honored One! As I understand the meaning of the Buddha’s words, Bhikshu Ananda is precisely such a person. Why is this? Bhikshu Ananda receives, upholds, reads, and recites the twelve divisions of the sutras, revealing and expounding their correct words and correct meanings for others, just as water is poured from one vessel into another. Bhikshu Ananda is likewise: whatever he hears from the Buddha, he transmits and teaches exactly as he heard it.”

“Good man! Suppose a bhikshu has attained the pure divine eye and can thoroughly perceive everything throughout the trichiliocosm of the ten directions as clearly as he sees an amalaka fruit in the palm of his hand. Such a bhikshu can also adorn the Twin Sala Trees.”

Bodhisattva Lion’s Roar said:

“World-Honored One! If that is so, Bhikshu Aniruddha is precisely such a person. Why is this? The eyes of Venerable Aniruddha see everything throughout the trichiliocosm of the ten directions, even beings in the intermediate state, clearly and without obstruction.”

“Good man! Suppose a bhikshu has few desires and knows contentment, delights in tranquil solitude, diligently practices with vigor, and cultivates mindfulness, concentration, wisdom, and liberation. Such a bhikshu can adorn the Twin Sala Trees.”

Bodhisattva Lion’s Roar said:

“World-Honored One! If that is so, Bhikshu Kashyapa is precisely such a person. Why is this? Bhikshu Kashyapa skillfully cultivates the practices of having few desires, knowing contentment, and so forth.”

“Good man! Suppose a bhikshu, for the benefit of beings and not for profit or material support, cultivates and thoroughly comprehends the Samadhi of Noncontention, the noble practice, and the practice of emptiness. Such a bhikshu can adorn the Twin Sala Trees.”

Bodhisattva Lion’s Roar said:

“If that is so, Bhikshu Subhuti is precisely such a person. Why is this? Venerable Subhuti skillfully cultivates the Samadhi of Noncontention, the noble practice, and the practice of emptiness.”

– Good man! Suppose there is a bhikshu skilled in cultivating spiritual powers, who in a single thought can manifest all manner of miraculous transformations, and with one mind and one samadhi can produce two effects, such as water and fire. Such a bhikshu can adorn the twin sala trees.

Bodhisattva Lion’s Roar said:

– World-Honored One! If so, then Bhikshu Maudgalyayana is such a person. Why is this? Because Venerable Maudgalyayana was skilled in cultivating spiritual powers and manifested immeasurable transformations.

– Good man! Suppose there is a bhikshu skilled in cultivating great wisdom, keen wisdom, magnificent wisdom, wisdom of liberation, exceedingly profound wisdom, vast wisdom, boundless wisdom, unsurpassed wisdom, true wisdom, and so forth. Having fully perfected the faculty of wisdom in this way, he makes no distinction in his heart between enemies and loved ones. If he hears that the Tathagata enters impermanent nirvana, his heart does not grieve; if he hears that the Tathagata eternally abides and does not enter nirvana, he does not become joyful. Such a bhikshu can adorn the twin sala trees.

Bodhisattva Lion’s Roar said:

– World-Honored One! If so, then Bhikshu Shariputra is such a person. Why is this? Because Venerable Shariputra was well able to perfect such great wisdom fully.

– Good man! Suppose there is a bhikshu who can declare that all sentient beings possess Buddha-nature, attain a vajra body without bounds, possess Permanence, Bliss, Self, and Purity, are unobstructed in body and mind, and attain the eight masteries. Such a bhikshu can adorn the twin sala trees.

Bodhisattva Lion’s Roar said:

– World-Honored One! If so, then only the Tathagata is such a person. Why is this? Because the body of the Tathagata is a vajra body, boundless, possessing Permanence, Bliss, Self, and Purity, unobstructed in body and mind, and endowed with the eight masteries. World-Honored One! Only the Tathagata can adorn the twin sala trees. Without you, they would not be magnificent. I pray that the Great Compassionate One, for the sake of adorning them, will eternally abide in this grove of sala trees!

The Buddha said:

– Good man! The nature of all dharmas abides in non-abiding; why, then, do you say, “I pray that the Tathagata will abide”? Good man! What is called abiding refers to material dharmas. Because they arise from causes and conditions, they are said to abide. Because causes and conditions have no fixed locus, this is called non-abiding. The Tathagata has severed all bonds of form; why, then, should it be said that the Tathagata abides? Feeling, perception, formations, and consciousness are likewise. Good man! Abiding means arrogance. Because of arrogance, one does not attain liberation; because one does not attain liberation, this is called abiding. Who possesses arrogance? From where does it come? Therefore, this is called abiding in non-abiding. The Tathagata has forever eradicated all arrogance; why, then, do you say, “I pray that the Tathagata will abide”? Abiding refers to conditioned dharmas. The Tathagata has severed conditioned dharmas and therefore does not abide. Abiding refers to empty dharmas. The Tathagata has severed even such dharmas of emptiness. Therefore, the Tathagata has attained Permanence, Bliss, Self, and Purity; why, then, do you say, “I pray that the Tathagata will abide”? Abiding refers to the twenty-five realms of existence. The Tathagata has severed the twenty-five realms of existence; why, then, do you say, “I pray that the Tathagata will abide”? Abiding pertains to all ordinary beings. The noble ones have neither going, coming, nor abiding. The Tathagata has severed the characteristics of going, coming, and abiding; why, then, speak of abiding? Non-abiding means a boundless body. Since the body is boundless, why do you say, “I pray that the Tathagata will abide in the sala grove”? If he abided in this grove, his body would have boundaries. If it had boundaries, it would be impermanent; but the Tathagata is permanent, so why speak of abiding? Non-abiding means empty space. The nature of the Tathagata is the same as empty space; why, then, speak of abiding? Furthermore, non-abiding means the Vajra Samadhi, which destroys all abiding. The Vajra Samadhi is the Tathagata; why, then, speak of abiding? Furthermore, non-abiding means an illusion. The Tathagata is like an illusion; why, then, speak of abiding? Furthermore, non-abiding means having neither beginning nor end. The nature of the Tathagata has neither beginning nor end; why, then, speak of abiding? Furthermore, non-abiding means the boundless Dharma realm. The boundless Dharma realm is the Tathagata; why, then, speak of abiding? Furthermore, non-abiding means the Shurangama Samadhi. The Shurangama Samadhi knows all dharmas without attachment. Because there is no attachment, it is called Shurangama. The Tathagata is fully endowed with the Shurangama Samadhi; why, then, speak of abiding? Furthermore, non-abiding means the power of knowing what is possible and what is impossible. The Tathagata has perfected the power of knowing what is possible and what is impossible; why, then, speak of abiding? Furthermore, non-abiding means the perfection of dana. If the perfection of dana were to abide, one could not reach the perfection of shila, and so forth, up to the perfection of prajna. For this reason, the perfection of dana is called non-abiding. The Tathagata does not abide even in the perfection of prajna; why, then, do you pray that the Tathagata will eternally abide in the grove of sala trees? Furthermore, non-abiding means cultivating the four foundations of mindfulness. If the Tathagata abided in the four foundations of mindfulness, he could not attain unsurpassed, complete, perfect enlightenment; thus it is called abiding in non-abiding. Furthermore, non-abiding means the boundless realm of sentient beings. The Tathagata reaches the boundless limits of the realms of all sentient beings, yet abides nowhere. Furthermore, non-abiding means having no dwelling. Having no dwelling means nonexistence. Nonexistence is called non-arising. Non-arising is called non-death. Non-death is called signlessness. Signlessness is called freedom from bondage. Freedom from bondage is called non-attachment. Non-attachment is called being without outflows. Being without outflows is good. Goodness is the unconditioned. The unconditioned is the permanence of Great Nirvana. The permanence of Great Nirvana is the Self. The Self is Purity. Purity is Bliss. Permanence, Bliss, Self, and Purity are the Tathagata. Good man! Just as empty space does not abide in the east, south, west, north, the four intermediate directions, above, or below, so too the Tathagata does not abide in the east, south, west, north, the four intermediate directions, above, or below. Good man! If anyone says that evil bodily, verbal, and mental actions yield good results, that is impossible! That good bodily, verbal, and mental actions yield evil results is likewise impossible! If anyone says that ordinary beings can see Buddha-nature while bodhisattvas of the Ten Abodes cannot see it, that too is impossible! That icchantikas, those who commit the five heinous offenses, those who slander the Vaipulya sutras, and those who violate the four grave prohibitions attain unsurpassed, complete, perfect enlightenment is likewise impossible! That bodhisattvas of the sixth abode fall into the three evil realms because of the causes and conditions of afflictions is likewise impossible! That a great bodhisattva attains unsurpassed, complete, perfect enlightenment while retaining a truly female body is likewise impossible! That icchantikas eternally abide while the Three Jewels are impermanent is likewise impossible! That the Tathagata abides in the city of Kushinagara is likewise impossible! Good man! Today, in the city of Kushinagara, the Tathagata enters the great samadhi, the profound cave of meditative concentration. Because the assembly does not see him, this is called Great Nirvana.

Bodhisattva Lion’s Roar said:

– Why does the Tathagata enter the cave of meditative concentration?

“Good man! Wishing to liberate all sentient beings, I cause those who have not yet planted roots of goodness to plant them; those who have already planted roots of goodness to increase them; those whose wholesome fruits have not yet matured to bring them to maturity; and those whose wholesome fruits have already matured to aspire toward unsurpassed, perfect enlightenment. I cause those who disparage wholesome dharmas to give rise to reverence for them, and those who are heedless to abandon heedlessness.

I wished to engage in discussion together with Manjushri and the other Great Fragrant Elephants (great bodhisattvas); to teach and transform those who delight in recitation and deeply cherish meditative concentration; to teach and transform sentient beings through holy conduct, brahma conduct, and heavenly conduct; to contemplate the exceedingly profound and uncommon treasury of Dharma; and to admonish heedless disciples....

The Tathagata is perpetually quiescent and tranquil, yet still delights in meditative concentration. How much more should you, whose afflictions have not yet been exhausted, refrain from becoming heedless! I also wished to admonish evil bhikshus who accept and store the eight kinds of impure possessions and who have neither few desires nor contentment, and to cause sentient beings to honor the Dharma of meditative concentration they have heard....

For these reasons, I entered the cave to meditate.”

The bodhisattva Lion’s Roar said:

“World-Honored One! This signless concentration is called Great Nirvana. Therefore, nirvana is called signless. For what reason is it called signless?”

“Good man! It is because it is free from the ten signs. What are the ten?

They are the signs of form, sound, fragrance, taste, touch, arising, abiding, decay, male, and female. These are the ten signs. Because it is free from such signs, it is called signless.

Good man! Attachment to signs can give rise to delusion. Because of delusion, craving arises; because of craving, one becomes bound.

Because one is bound, one undergoes birth; and because one is born, there is death. Because there is death, there is impermanence. If one is not attached to signs, delusion does not arise.

If delusion does not arise, there is no craving; if there is no craving, there is no bondage. If there is no bondage, one does not undergo birth. If one does not undergo birth, there is no death.

Where there is no death, that is called permanence. For this reason, nirvana is called permanent!”

The bodhisattva Lion’s Roar said:

“World-Honored One! Which bhikshus are able to eliminate the ten signs?”

The Buddha said:

“Good man! If a bhikshu constantly cultivates three kinds of signs, he can eliminate the ten signs: constantly cultivating the sign of samadhi concentration, constantly cultivating the sign of wisdom, and constantly cultivating the sign of equanimity. These are called the three signs.”

The bodhisattva Lion’s Roar said:

“World-Honored One! What are called the sign of concentration, the sign of wisdom, and the sign of equanimity? All sentient beings possess samadhi, so why is it said that samadhi must be cultivated? If the mind rests upon a single object, it is called samadhi; if it shifts according to other conditions, it is not called samadhi. That which is not concentrated is not omniscience; but if it is not omniscience, how can it be called concentration? If samadhi is attained through one practice, then the remaining practices are not samadhi. If they are not samadhi, they are not omniscience. If they are not omniscience, how can this be called samadhi? The two signs of wisdom and equanimity are likewise so.”

The Buddha said:

“Good man! As you have said, resting upon one object is called samadhi, while resting upon other objects is not called samadhi—but this meaning is incorrect. Why? Because each of those other objects is likewise a single object. The same is true of practices. You further said that sentient beings already possess samadhi and therefore need not cultivate it, but this is also incorrect. Why is this so? When samadhi is spoken of, it means wholesome samadhi, which all sentient beings do not yet truly possess. How, then, can it be said that they need not cultivate it? Abiding in such wholesome samadhi and contemplating all dharmas is called the sign of wholesome wisdom. Not perceiving the signs of samadhi and wisdom as different is called the sign of equanimity.

“Furthermore, good man! If one apprehends the sign of form but does not examine whether that sign of form is permanent or impermanent, this is called samadhi. If one can examine whether the sign of form is permanent or impermanent, this is called the sign of wisdom. When samadhi and wisdom contemplate all dharmas equally, this is called the sign of equanimity.

“Good man! It is like a person skilled in driving a chariot drawn by four horses, who can control whether they proceed slowly or swiftly. Mastery over their speed and slowness is called the sign of equanimity. A bodhisattva is likewise so. One with abundant samadhi cultivates wisdom; one with abundant wisdom cultivates samadhi. When samadhi and wisdom are equal, this is called equanimity.

“Good man! Bodhisattvas of the Tenth Abode possess great power of wisdom but little power of samadhi; therefore, they cannot clearly perceive Buddha-nature. Shravakas and pratyekabuddhas possess great power of samadhi but little power of wisdom. For this reason, they do not perceive Buddha-nature. In all Buddhas, the World-Honored Ones, concentration and wisdom are equal; therefore, they clearly perceive Buddha-nature without obstruction, just as one sees an amalaka fruit in the palm of one’s hand. The perception of Buddha-nature is called the sign of equanimity.”

Samatha is called “that which is capable of extinguishing,” for it can extinguish and eliminate all the bonds of affliction. Furthermore, samatha is called “that which is capable of taming,” for it can subdue the evil and unwholesome activities of the faculties. Furthermore, samatha is called “tranquil and quiescent,” for it can cause the three kinds of karma to become tranquil and quiescent.

Furthermore, samatha is called “detachment,” for it can cause sentient beings to depart from the five desires. Furthermore, samatha is called “that which is capable of purification,” for it can purify the three defiled dharmas of sensual desire, anger, and ignorance. For these reasons, it is called the characteristic of concentration.

Vipasyana is called right seeing; it is also called clear seeing, capable seeing, all-pervasive seeing, sequential seeing, and seeing the distinctive characteristics.... This is called wisdom. Upeksa is called equanimity; it is also called non-contention, non-contemplation, and non-activity....

This is called relinquishment. Good man! Samatha is of two kinds: the first is mundane, and the second is supramundane.

Again, it is of two kinds: the first is accomplished, and the second is unaccomplished. “Accomplished” refers to all Buddhas and bodhisattvas; “unaccomplished” refers to sravakas, pratyekabuddhas, and so forth. Again, it is of three kinds: inferior, intermediate, and superior.

The inferior refers to ordinary beings; the intermediate refers to sravakas and pratyekabuddhas; the superior refers to all Buddhas and bodhisattvas. Again, it is of four kinds: the first regresses, the second abides, the third advances, and the fourth is capable of bringing great benefit. Again, it is of five kinds, namely, the five wisdom samadhis.

What are these five? The first is the samadhi of not eating; the second is the samadhi of freedom from faults; the third is the samadhi of purity of body and mind and one-pointedness; the fourth is the samadhi in which both cause and effect are blissful; and the fifth is the samadhi of constant mindfulness. Again, it is of six kinds: the first is the samadhi of contemplating bones; the second is the samadhi of loving-kindness; the third is the samadhi of contemplating the twelve links of dependent origination; the fourth is the anapana samadhi; the fifth is the samadhi of mindfulness, initial application, and sustained application; and the sixth is the samadhi of contemplating arising and cessation.

Again, it is of seven kinds, namely, the seven factors of awakening: the first is the factor of awakening of mindfulness; the second is the factor of awakening of investigation of dharmas; the third is the factor of awakening of diligence; the fourth is the factor of awakening of joy; the fifth is the factor of awakening of tranquility; the sixth is the factor of awakening of concentration; and the seventh is the factor of awakening of equanimity.

Again, it is of seven kinds: the first is the samadhi of the stream-enterer; the second is the samadhi of the once-returner; the third is the samadhi of the non-returner; the fourth is the samadhi of the arhat; the fifth is the samadhi of the pratyekabuddha; the sixth is the samadhi of the bodhisattva; and the seventh is the samadhi of the Tathagata’s awakened knowledge. Again, it is of eight kinds, namely, the samadhis of the eight liberations.

The first is the samadhi of liberation in which, possessing perceptions of form internally, one contemplates forms externally. The second is the samadhi of liberation in which, possessing no perceptions of form internally, one contemplates forms externally. The third is the samadhi of liberation of realizing purity through the body.

The fourth is the samadhi of liberation of the sphere of infinite space. The fifth is the samadhi of liberation of the sphere of infinite consciousness. The sixth is the samadhi of liberation of the sphere of nothingness.

The seventh is the samadhi of liberation of the sphere of neither perception nor non-perception. The eighth is the samadhi of liberation through the concentration of complete cessation. Again, it is of nine kinds, namely, the nine successive concentrations: the four dhyanas, the four formless attainments, and the samadhi of the concentration of complete cessation.

Again, it is of ten kinds, namely, the ten samadhis of the all-pervading spheres. What are these ten? The first is the samadhi of the all-pervading sphere of earth.

The second is the samadhi of the all-pervading sphere of water. The third is the samadhi of the all-pervading sphere of wind. The fourth is the samadhi of the all-pervading sphere of blue.

The fifth is the samadhi of the all-pervading sphere of yellow. The sixth is the samadhi of the all-pervading sphere of red. The seventh is the samadhi of the all-pervading sphere of white.

The eighth is the samadhi of the all-pervading sphere of space. The ninth is the samadhi of the all-pervading sphere of consciousness. The tenth is the samadhi of the all-pervading sphere of nothingness.

Again, it is of immeasurable kinds, referring to all Buddhas and bodhisattvas. Good man! This is called the characteristic of samadhi.

Good man! Wisdom is of two kinds: the first is mundane, and the second is supramundane. Again, it is of three kinds: the first is prajna, the second is vipasyana, and the third is jnana.

Prajna refers to all sentient beings. Vipasyana refers to all noble ones. Jnana refers to all Buddhas and bodhisattvas.

Furthermore, prajna is called the distinctive characteristic. Vipasyana is called the general characteristic. Jnana is called the destruction of characteristics.

Again, wisdom is of four kinds, namely, the contemplation of the Four Noble Truths. Good man! Samatha is cultivated for three reasons.

What are these three? The first is to be free from negligence; the second is to adorn great wisdom; and the third is to attain mastery. Furthermore, vipasyana is cultivated for three reasons.

What are these three? The first is to contemplate the painful consequences of birth and death. The second is to increase and develop wholesome faculties.

The third is to destroy all afflictions.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Twenty-Eight -