大般涅槃經

Volume 30

CHAPTER TWENTY-THREE: THE LION'S ROAR BODHISATTVA

Part VI

The Lion's Roar Bodhisattva said:

“World-Honored One! If no karma is certain to bear fruit, and all sentient beings possess Buddha-nature yet must cultivate the Eightfold Noble Path, then for what reason are all sentient beings unable to attain this Great Parinirvana? World-Honored One!

If all sentient beings possess Buddha-nature, they are therefore certain to attain unsurpassed, complete, perfect enlightenment; why, then, must they cultivate the Eightfold Noble Path? World-Honored One! As stated in this sutra, if a sick person receives medicine and has a caregiver administer medicine according to the illness, the illness will be cured; yet even if these are not obtained, the illness will likewise be cured.

So too are all sentient beings: whether they encounter shravakas, pratyekabuddhas, Buddhas, bodhisattvas, and good spiritual friends, hear them expound the Dharma, and cultivate the Noble Path, or whether they do not encounter them, do not hear the Dharma, and do not cultivate the Noble Path, they will all attain unsurpassed, complete, perfect enlightenment. Why is this? Because of Buddha-nature.

World-Honored One! Just as nothing can prevent the sun and moon from reaching the slopes of Mount Aṭa, the waters of the four great rivers from reaching the great ocean, or icchantikas and others from reaching hell, so too is it with all sentient beings: nothing can prevent them from reaching unsurpassed, complete, perfect enlightenment. Why is this?

Because of Buddha-nature. World-Honored One! For this reason, all sentient beings need not cultivate the Noble Path.

Through the power of Buddha-nature, they should attain unsurpassed, complete, perfect enlightenment, not through the power of cultivating the Noble Path. World-Honored One! If icchantikas, those who violate the four grave precepts, those who commit the five heinous offenses, and others cannot attain unsurpassed, complete, perfect enlightenment, then cultivation would be necessary.

Yet because Buddha-nature is the cause, they are certain to attain it; it is not that they attain it only afterward through cultivation. World-Honored One! It is like a lodestone attracting iron.

Although the iron may be far away, through the power of that stone it is drawn toward it. The Buddha-nature of sentient beings is also like this. Therefore, there is no need to diligently cultivate the Noble Path.”

The Buddha said:

“Excellent! Excellent! Good man!

On the bank of the Ganges River there are seven kinds of people who enter its current, whether to bathe, because they fear bandits, or to gather flowers. The first person enters the water and sinks. Why is this?

Because he is weak and without strength, and has not learned how to keep afloat. The second person, though he sinks, emerges again; having emerged, he sinks once more. Why is this?

Because his bodily strength is great, he can emerge again; but because he has not learned how to keep afloat, after emerging he sinks once more. The third person sinks and then immediately emerges; after emerging, he does not sink again. Why is this?

Because his body is heavy, he sinks; because his strength is great, he emerges; and because he previously learned how to keep afloat, he immediately remains there. The fourth person enters and immediately sinks; after sinking, he emerges again; after emerging, he immediately remains there and looks all around in the four directions. Why is this?

Because he is heavy, he sinks; because his strength is great, he emerges again; because he has learned how to keep afloat, he remains there; and because he does not know where to get out, he looks in the four directions. The fifth person enters and immediately sinks; after sinking, he immediately emerges again; after emerging, he immediately remains there; after remaining there, he looks in the four directions; and after looking, he immediately proceeds onward.

Why is this? Because he is afraid. The sixth person enters and immediately proceeds to a shallow place, where he remains.

Why is this? In order to see whether the bandits are near or far. The seventh person has already reached the other shore, ascends the summit of a great mountain, is no longer afraid, has escaped the wicked bandits, and enjoys great bliss.

Good man! The great river of birth and death is also like this. There are seven kinds of people who, fearing the bandits of the afflictions, give rise to the resolve to cross beyond the great river of birth and death, leave the household life, shave their heads, and clothe their bodies in Dharma robes.

Yet after leaving the household life, they still associate with evil companions, follow their teachings, and listen to and accept false doctrines, such as the view that a sentient being's body is precisely the five skandhas, and that the five skandhas are called the five great elements. If a sentient being dies, the five great elements are forever annihilated. Once the five great elements have been annihilated, why would one need to cultivate good and evil karma?

Therefore, one should understand that there is neither good nor evil, nor the fruits and retributions of good and evil. Such a person is called an icchantika. An icchantika is one who has severed the roots of goodness.

Because the roots of goodness have been severed, that person sinks into the river of birth and death and cannot emerge. Why is this? Because that person's evil karma is heavy and that person lacks the power of faith, just like the first person on the bank of the Ganges River.

Good man! Icchantikas have six causes and conditions through which they sink into the three evil destinies and cannot emerge. What are the six?

First, their evil minds blaze fiercely. Second, they do not perceive a future life. Third, they delight in habituating themselves to the afflictions.

Fourth, they distance themselves from roots of goodness. Fifth, they are obstructed by evil karma. Sixth, they associate with evil spiritual friends.

“Furthermore, there are five deeds through which one sinks into the three evil destinies. What are the five? First, committing an unlawful act against a bhikshu. Second, committing an unlawful act against a bhikshuni. Third, freely using the property of the Sangha. Fourth, committing an unlawful act against one's mother. Fifth, stirring up disputes over right and wrong among the five divisions of the Sangha.

“Furthermore, there are five deeds through which one sinks into the three evil destinies. What are the five? First, constantly saying that good and evil have no karmic retribution. Second, killing sentient beings who have aroused the resolve for bodhi. Third, delighting in speaking of the faults of Dharma teachers. Fourth, calling the Dharma non-Dharma and calling non-Dharma the Dharma. Fifth, listening to and accepting the Dharma for the purpose of seeking faults in it.”

There are also three matters that cause them to sink into the three evil destinies. What are the three? First, they say that the Tathagata is impermanent and becomes forever extinct. Second, they say that the true Dharma is impermanent and subject to change. Third, they say that the treasure of the Sangha can be destroyed. Therefore, they perpetually sink into the three evil destinies.

The second person gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks and cannot emerge. As for saying that he emerges, it means that by drawing near to a good spiritual friend, he acquires faith. A person of faith believes in giving and the karmic result of giving, believes in goodness and the karmic result of goodness, believes in evil and the karmic result of evil, and believes that birth and death are suffering, impermanent, and subject to decay. This is called faith.

Having acquired faith, he cultivates pure precepts; receives, upholds, reads, recites, copies, explains, and expounds the scriptures; constantly practices giving; and skillfully cultivates wisdom. Yet because his faculties are dull, he again encounters evil friends and is unable to cultivate body, morality, mind, and wisdom. He listens to and accepts false teachings, or encounters an evil age and dwells in an evil country, thereby severing all his roots of goodness. Because he has severed his roots of goodness, he perpetually sinks into birth and death, like the second person on the bank of the Ganges River.

The third person gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks within it. When he draws near to a good spiritual friend, this is called emerging. He believes that the Tathagata is indeed Omniscient, eternal, and unchanging; that for the sake of sentient beings he teaches the unsurpassed path; that all sentient beings possess Buddha-nature; and that the Tathagata does not become extinct. The Dharma and the Sangha are likewise not subject to extinction or destruction. He believes that if an icchantika does not abandon that condition, he certainly cannot attain unsurpassed, perfect enlightenment; he must first leave it behind, and only afterward can he attain enlightenment.

Because of faith, he cultivates pure precepts. Having cultivated pure precepts, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scripture, widely proclaiming and disseminating them for sentient beings. He delights in giving and cultivates wisdom. Because his faculties are sharp, he abides firmly in faith and wisdom, and his mind does not retreat, like the third person on the bank of the Ganges River.

The fourth person is one who gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks within it. Through drawing near to a good spiritual friend, he acquires faith; this is called emerging. Because he has acquired faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scripture, widely proclaiming and disseminating them for sentient beings. He delights in giving and cultivates wisdom. Because his faculties are sharp, he abides firmly in faith and wisdom, and his mind does not retreat. This person surveys the four directions. The four directions signify the four fruits of the śramaṇa, like the fourth person on the bank of the Ganges River.

The fifth person is one who gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks within it. Through drawing near to a good spiritual friend, he acquires faith; this is called emerging. Because of faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scripture, widely proclaiming and disseminating them for sentient beings.

This person delights in giving and cultivates wisdom. Because his faculties are sharp, he abides firmly in faith and wisdom, and his mind does not retreat. Once he no longer retreats, he immediately advances.

One who advances is called a pratyekabuddha. Although a pratyekabuddha can liberate himself, he does not liberate all sentient beings. Therefore, this is called proceeding, like the fifth person on the bank of the Ganges River.

The sixth person is one who gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks within it. Through drawing near to a good spiritual friend, he acquires faith. Having acquired faith, he is said to emerge.

Because of faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scripture, widely proclaiming and disseminating them for sentient beings. He delights in giving and cultivates wisdom. Because his faculties are sharp, he abides firmly in faith and wisdom, and his mind does not retreat.

Once he no longer retreats, he advances farther until he reaches a shallow place. Having reached the shallow place, he remains there and does not proceed. One who remains and does not proceed is called a bodhisattva.

Because the bodhisattva wishes to liberate all sentient beings, he remains and observes the afflictions, like the sixth person on the bank of the Ganges River.

The seventh person is one who gives rise to the intention to cross the great river of birth and death, but because he has severed his roots of goodness, he sinks within it. Through drawing near to a good spiritual friend, he acquires faith. Having acquired faith, he is said to emerge.

Because he possesses faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scripture, widely proclaiming and disseminating them for sentient beings. He delights in giving and cultivates wisdom. Because his faculties are sharp, he abides firmly in faith and wisdom, and his mind does not retreat.

Once he no longer retreats, he immediately advances. Having advanced, he reaches the other shore, ascends a lofty mountain, leaves all fears behind, and experiences abundant peace and joy.

Good man! The mountain on the other shore is an analogy for the Tathagata. Experiencing peace and joy is an analogy for the Buddha's eternal abiding. The great lofty mountain is an analogy for Great Nirvana.

Good man! All such people on this bank of the Ganges River have fully formed hands and feet, yet they cannot cross over. All sentient beings are likewise. The treasures of the Buddha, Dharma, and Sangha truly exist. The Tathagata constantly teaches the essential meanings of all dharmas. The Noble Eightfold Path and Great Parinirvana exist, yet sentient beings are unable to attain them. This is not my fault, nor is it the fault of the Noble Path or of sentient beings. You should know that it is entirely due to the evil of the afflictions. For this reason, all sentient beings fail to attain nirvana.

Good man! Suppose a skilled physician diagnoses an illness and prescribes medicine, but the patient refuses to take it. This is not the physician's fault.

Good man! Suppose a benefactor gives all that he owns to everyone, but someone refuses to accept it. This is not the benefactor's fault.

Good man! Suppose the sun rises and illuminates all darkness, but a blind person cannot see the road. This is not the sun's fault.

Good man! The water of the Ganges River can dispel thirst, but if a thirsty person refuses to drink, this is not the water's fault.

Good man! Suppose the great earth brings forth fruits everywhere, impartially and without distinction, but farmers refuse to sow and cultivate. This is not the earth's fault.

Good man! The Tathagata extensively reveals and explains the twelve divisions of scripture for all sentient beings, but if sentient beings refuse to accept them, this is not the Tathagata's fault.

Good man! If one cultivates the Path, one will attain unsurpassed, complete, perfect enlightenment. Good man! You say that because all sentient beings possess Buddha-nature, they attain unsurpassed, complete, perfect enlightenment, just as a magnet possesses the power to attract iron. Excellent! Excellent! Through the causal power of Buddha-nature, they attain unsurpassed, complete, perfect enlightenment. But if it is said that there is no need to cultivate the Noble Path, this is not correct.

Good man! It is as though a thirsty person comes upon a well. The well is very deep, and although he cannot see the water, there certainly is water within it. Employing skillful means, this person searches for it, ties a jar to a rope, and draws up the water; he then sees that water is indeed there. Buddha-nature is likewise. Although all sentient beings possess it, they must cultivate the undefiled Noble Path, and only thereafter can they see it.

Good man! When sesame seeds are present, one may see that oil can be obtained, but apart from the requisite means, the oil cannot be seen. Sugarcane is likewise. Good man! It is like the land of Uttarakuru to the north of the Heaven of the Thirty-three. Although that land truly exists, without the power of the Path, supernormal powers, and wholesome karma, it cannot be seen. It is also like the roots of grass within the earth and water beneath the ground: because they are covered by the earth, sentient beings cannot see them. Buddha-nature is likewise: because the Noble Path is not cultivated, it cannot be seen.

Good man! As you have said, there are sick people in the world who, whether they encounter a good physician who examines their illness and gives them fine medicine, food, and drink appropriate to the illness, or do not encounter such things, nevertheless recover from their illness. Good man! I expounded this meaning for bodhisattvas of the sixth stage.

Good man! It is as though empty space, in relation to sentient beings, is neither inside, nor outside, nor both inside and outside, and therefore presents no obstruction. The Buddha-nature of sentient beings is likewise.

Good man! It is as though a person has wealth in another place. Although it is not presently before him, he may use it as he wishes. When someone asks him for something, he says, “I promise!” Why is this? Because it certainly exists. The Buddha-nature of sentient beings is likewise: it is neither here nor there, yet because it will certainly be attained, it is said that all beings possess it.

Good man! It is as when sentient beings perform various kinds of karma, whether wholesome or unwholesome: that karma is neither inside nor outside. Thus, the nature of karma is neither existent nor nonexistent; neither was it originally nonexistent and has now come into existence; nor does it arise without a cause. It is neither that this one acts and this one experiences the result, nor that this one acts and another experiences it, nor that another acts and another experiences it; nor is there no action and no experience. When the appropriate time and conditions come together, karmic retribution is received.

The Buddha-nature of sentient beings is likewise. It is not something that was originally nonexistent and has now come into existence; it is neither inside nor outside, neither existent nor nonexistent, neither here nor there. It does not come from some other place, nor is it without causes and conditions; neither is it the case that no sentient being can see it. There are bodhisattvas who see it when the appropriate time, causes, and conditions come together. The appropriate time means when great bodhisattvas of the Ten Stages cultivate the Eightfold Noble Path and attain a mind of equality toward all sentient beings. When they then see it, this is not called an act of fabrication or reception.

Good man! Your analogy of the magnet is not correct. Why? Because the stone does not draw in the iron. Why is this so? Because it has no mental karma. Good man! Because one dharma exists, another dharma arises; because one dharma is absent, another dharma perishes. There is no agent who creates and no destroyer who destroys.

Good man! It is like a fierce fire that cannot burn grass (?). When the fire appears and the grass is destroyed, this is called the burning of the grass. Good man! It is as the kui-jiao tree, which turns to follow the sun. Yet this kui-jiao tree has no mind of reverence, no consciousness, and no karma; because of the nature of another dharma, it turns of itself.

Good man! It is as the banana tree, which grows in response to thunder. This tree has no ears, mind, thought, or consciousness; yet because one dharma exists, another dharma grows, and because one dharma is absent, another dharma perishes.

Good man! It is as the ashoka tree, whose flowers appear when touched by a maiden. This tree has no mind and does not perceive the touch; yet because one dharma exists, another dharma arises, and because one dharma is absent, another dharma perishes.

Good man! It is as a citrus tree, which bears more fruit when provided with a corpse. That citrus tree has no mind and no sense of touch; yet because one dharma exists, another dharma increases, and because one dharma is absent, another dharma perishes.

Good man! It is as the pomegranate tree, whose fruit flourishes when nourished with bone manure. The pomegranate tree likewise has no mind and no sense of touch; yet because one dharma exists, another dharma arises, and because one dharma is absent, another dharma perishes.

Good man! A magnet attracting iron is likewise: because one dharma exists, another dharma arises, and because one dharma is absent, another dharma perishes. The Buddha-nature of sentient beings is likewise; it cannot draw in unsurpassed, complete, perfect enlightenment.

Good man! Ignorance cannot draw in formations, nor can formations draw in consciousness; nevertheless, it is said that ignorance conditions formations and formations condition consciousness. Whether a Buddha appears in the Dharma realm or no Buddha appears, it eternally abides.

Good man! If it is said that Buddha-nature abides within sentient beings—good man, an eternal dharma does not abide anywhere. If it had a place in which it abided, it would be an impermanent dharma. Good man! It is as the twelve links of dependent origination, which do not abide in any fixed place. If they had an abiding place, the twelve links of dependent origination could not be called eternal. The Dharma-body of the Tathagata likewise has no abiding place. The Dharma realm, dhatu, ayatana, skandha, and empty space all have no abiding place. Buddha-nature is likewise; it has no abiding place.

Good man! It is as the powers of the four great elements: although they are in equilibrium, there are hardness, heat, moisture, and motion; heaviness and lightness; red, white, yellow, and black. These four great elements themselves have no karma, yet because their dharma realms differ, they are not alike. Buddha-nature is likewise: because its dharma realm is distinct, it manifests when the time arrives.

Good man! Because no sentient being ever falls away from Buddha-nature, it is said that they possess it. Avaivartika means non-retrogression. Because they must possess it, they will certainly attain it and will assuredly see it. Therefore, it is said that all sentient beings possess Buddha-nature.

Good man, suppose a king were to say to a great minister, “Bring an elephant and show it to the blind.” The minister, having received the king’s command, gathered many blind men and brought the elephant for them to examine. The blind men then felt it with their hands. The minister returned and reported to the king, “I have shown it to them.” The great king then summoned the blind men and asked each one, “Have you seen the elephant?” They all replied, “We have seen it.” The king asked, “What is the elephant like?” The one who had touched the tusk said, “The elephant is shaped like the root of a lai-phục plant.” The one who had touched its ear said, “The elephant is like a winnowing basket.” The one who had touched its head said,

“The elephant is like a stone.” The one who had touched its trunk said, “The elephant is like a pestle.” The one who had touched its leg said, “The elephant is like a wooden mortar.” The one who had touched its back said, “The elephant is like a bed.” The one who had touched its belly said, “The elephant is like a jar.” The one who had touched its tail said, “The elephant is like a rope.”

Good man, those blind men did not describe the elephant’s complete form, yet neither did they fail to describe it. Although none of those individual features is the elephant, apart from those features there is no other elephant. Good man, the king is an analogy for the Tathagata, the Worthy One, the Perfectly Enlightened One. The minister is an analogy for the Vaipulya Mahaparinirvana Sutra. The elephant is an analogy for Buddha-nature. The blind men are an analogy for all ignorant sentient beings.

After hearing the Buddha teach, some of these sentient beings say, “Form itself is Buddha-nature. Why is this? Although form perishes, it continues in successive sequence. Thus one attains the thirty marks of the Unsurpassed Tathagata. The Tathagata’s form is eternal. Because the Tathagata’s form is eternal, it is not cut off. Therefore it is said that form is Buddha-nature. It is like pure gold: although its shape changes, its color never differs. It may be fashioned into a bracelet, a hairpin, a bathing basin, and so forth, yet its golden color remains as it was in the beginning, unchanged. The Buddha-nature of sentient beings is also like this. Although its substance is impermanent, its form is eternal. Therefore it is said that form is Buddha-nature.”

Others say, “Feeling is Buddha-nature. Why is this? Through the causes and conditions of feeling, one attains the Tathagata’s true bliss. The Tathagata’s feeling means ultimate feeling, the feeling of the ultimate truth. Although the nature of sentient beings’ feeling is impermanent, that feeling continues uninterruptedly in successive sequence. Thus one attains the Tathagata’s eternal feeling. It is as if there were a person of the Kausika clan. Although the person is impermanent, the clan is enduring and remains unchanged even through thousands and tens of thousands of generations. The Buddha-nature of sentient beings is also like this. Therefore it is said that feeling is Buddha-nature.”

Still others say, “Perception itself is Buddha-nature. Why is this? Through the causes and conditions of perception, one attains the Tathagata’s true perception.

The Tathagata’s perception is called the perception of non-perception. The perception of non-perception is not the perception of a sentient being, not the perception of male or female, nor is it the perception of form, feeling, perception, formations, or consciousness; neither is it the perception that perception has been extinguished. Although the perception of sentient beings is impermanent, because perception continues uninterruptedly in successive sequence, one attains the Tathagata’s eternal perception.

Good man, it is like the twelve links of dependent origination of sentient beings. Although sentient beings perish, dependent origination endures. The Buddha-nature of sentient beings is also like this.

Therefore it is said that perception is Buddha-nature.”

Still others say, “Formations are Buddha-nature. Why is this? Formations are called life span, and through the causes and conditions of life span, one attains the Tathagata’s eternally abiding life span. Although the life span of sentient beings is impermanent, because life spans continue uninterruptedly in successive sequence, one attains the Tathagata’s true and eternal life span.”

Good man, it is like the twelve divisions of the scriptures. Although those who hear and expound the scriptures are impermanent, those scriptures endure forever without change. The Buddha-nature of sentient beings is also like this. Therefore it is said that formations are Buddha-nature.

Still others say, “Consciousness is Buddha-nature. Through the causes and conditions of consciousness, one attains the Tathagata’s mind of equality. Although the mental consciousness of sentient beings is impermanent, because consciousness continues in successive sequence, one attains the Tathagata’s true and eternal mind. It is like the heat of fire: although the fire is impermanent, its heat is not impermanent. The Buddha-nature of sentient beings is also like this. Therefore it is said that consciousness is Buddha-nature.”

Still others say, “Apart from the skandhas there is a self. The self itself is Buddha-nature. Why is this? Through the causes and conditions of the self, one attains the Tathagata’s self endowed with the eight masteries.”

Certain non-Buddhist practitioners say, “Coming and going, hearing and seeing, sorrow and joy, speech, and so forth constitute the self.” Although such characteristics of the self are impermanent, the Tathagata’s true self is eternal. Good man, although the skandhas, ayatanas, and dhatus are impermanent, they are nevertheless called eternal. The Buddha-nature of sentient beings is also like this.

Good man, each of those blind men spoke about the elephant. Although they did not apprehend its true form, neither did they fail to speak about the elephant. Those who speak of Buddha-nature are also like this: it is not identical with the six dharmas, yet it is not separate from the six dharmas. Good man, therefore I say that the Buddha-nature of sentient beings is not form, yet is not separate from form; and so forth, up to: it is not the self, yet is not separate from the self.

Good man, although certain non-Buddhist practitioners say that a self exists, in truth there is no self. The self of sentient beings is precisely the five skandhas; apart from the five skandhas, there is no other self. Good man, it is like a lotus flower, which is formed through the combination of its stalk, branches, petals, stamens, and receptacle; apart from these constituent elements, there is no other lotus flower. The self of sentient beings is also like this.

Good man, it is like a house, which is so called through the combination of walls, grass, and wood; apart from those constituent elements, there is no other house. Khadira trees, palasa trees, nyagrodha trees, udumbara trees, and so forth combine to form what is called a forest; apart from those trees, there is no other forest. Chariot troops, elephant troops, cavalry, and infantry combine to form what is called an army; apart from those troops, there is no other army.

Five colors interwoven together are called patterned silk; apart from those five colors, there is no other patterned silk. The four castes assembled together are called a great congregation; apart from those four castes, there is no other great congregation. The self of sentient beings is also like this: apart from the five skandhas, there is no other self.

Good man, the Tathagata’s eternal abiding is called the Self. The Tathagata’s Dharma-body is boundless and unobstructed, neither arising nor ceasing, and possesses the eight masteries; this is called the Self. Sentient beings truly possess neither such a self nor anything belonging to such a self. It is only because sentient beings will assuredly attain the ultimate emptiness of the supreme truth that this is called Buddha-nature.

Good man! Great loving-kindness and great compassion are called Buddha-nature. Why is this?

Because great loving-kindness and great compassion always accompany the bodhisattva as a shadow follows its form. Since all sentient beings will certainly attain great loving-kindness and great compassion, it is said that all sentient beings possess Buddha-nature. Great loving-kindness and great compassion are called Buddha-nature, and Buddha-nature is called the Tathagata.

Great sympathetic joy and great equanimity are called Buddha-nature. Why is this? If a great bodhisattva cannot relinquish the twenty-five realms of existence, he cannot attain unsurpassed, complete, perfect enlightenment.

Yet because all sentient beings will certainly attain it, it is said that all sentient beings possess Buddha-nature. Great sympathetic joy and great equanimity are themselves Buddha-nature, and Buddha-nature is itself the Tathagata. Buddha-nature is called the mind of great faith.

Why is this? Because through faith, a great bodhisattva can perfect dana paramita... and prajnaparamita, and all sentient beings will certainly attain the mind of great faith. Therefore, it is said that all sentient beings possess Buddha-nature.

The mind of great faith is itself Buddha-nature, and Buddha-nature is itself the Tathagata. Buddha-nature is called the Stage of the Only Child. Why is this?

Because, through the causes and conditions of the Stage of the Only Child, a bodhisattva gains a mind of equality toward all sentient beings. All sentient beings will certainly attain the Stage of the Only Child. Therefore, it is said that all sentient beings possess Buddha-nature, and Buddha-nature is itself the Tathagata.

Buddha-nature is called the Fourth Power. Why is this? Because, through the causes and conditions of the Fourth Power, a bodhisattva can teach and transform sentient beings.

All sentient beings will certainly attain the Fourth Power. Therefore, it is said that all sentient beings possess Buddha-nature. The Fourth Power is itself Buddha-nature, and Buddha-nature is itself the Tathagata.

Buddha-nature is called the twelve links of dependent origination. Why is this? Because, by virtue of causes and conditions, the Tathagata eternally abides.

All sentient beings certainly possess these twelve links of dependent origination. Therefore, it is said that all sentient beings possess Buddha-nature. The twelve links of dependent origination are themselves Buddha-nature, and Buddha-nature is itself the Tathagata.

Buddha-nature is called the four unobstructed knowledges. Through the causes and conditions of the four unobstructed knowledges, one expounds words and meanings without obstruction. Because words and meanings are unobstructed, one can teach and transform sentient beings.

The four unobstructed knowledges are themselves Buddha-nature, and Buddha-nature is itself the Tathagata. Buddha-nature is called the Crown Samadhi. By cultivating the Crown Samadhi in this way, one can encompass all the Buddha-Dharma.

Therefore, it is said that the Crown Samadhi is called Buddha-nature. Bodhisattvas of the Tenth Abode cultivate this samadhi but have not yet perfected it; thus, although they see Buddha-nature, they do not see it clearly. All sentient beings will certainly attain this samadhi.

Therefore, it is said that all sentient beings possess Buddha-nature. Good man! All the various dharmas described above will certainly be attained by all sentient beings.

Therefore, it is said that all sentient beings possess Buddha-nature. Good man! If I were to say that form itself is Buddha-nature, sentient beings, upon hearing this, would immediately give rise to inverted wrong views.

Because of these erroneous inversions, after death they would be reborn in the Avici hell, whereas the Tathagata teaches the Dharma in order to free them from hell. Therefore, the Tathagata does not say that form itself is Buddha-nature... and the same applies up to consciousness.

Good man! If sentient beings had fully awakened to Buddha-nature, they would have no need to cultivate the Path. Bodhisattvas of the Tenth Abode cultivate the Eightfold Noble Path, yet see only a little of Buddha-nature; how much less could those who do not cultivate it see?

Good man! Bodhisattvas such as Manjusri have cultivated the Noble Path for immeasurable lifetimes before clearly knowing Buddha-nature. How, then, could sravakas, pratyekabuddhas, and others know Buddha-nature?

If sentient beings wish to know Buddha-nature clearly, they should single-mindedly receive and uphold, read and recite, copy, explain, make offerings to, revere, honor, and praise this Nirvana Sutra. If they see someone who receives and upholds... and praises this Sutra in this way, they should make offerings to that person of fine dwellings, clothing, food and drink, bedding, medicines for treating illness, and so forth; moreover, they should praise, bow to, and inquire after that person.

Good man! Only one who, throughout immeasurable and boundless past lifetimes, has drawn near to and made offerings to immeasurable Buddhas and deeply planted roots of goodness can thereafter hear the name of this Sutra. Good man!

Buddha-nature is inconceivable! The treasures of the Buddha, Dharma, and Sangha are also inconceivable! All sentient beings possess Buddha-nature, yet are unable to know it.

This, too, is inconceivable! The Tathagata's qualities of permanence, bliss, self, and purity are also inconceivable! That all sentient beings can believe in this Great Nirvana Sutra is also inconceivable!

Bodhisattva Lion's Roar said:

“World-Honored One! As the Buddha has said, that all sentient beings can believe in this Great Nirvana Sutra is inconceivable! World-Honored One! In this great assembly there are eight trillion five hundred billion people who do not give rise to faith in this Sutra. Therefore, anyone who can believe in this Sutra is said to be inconceivable!”

“Good man! So it is! People in future ages will also certainly come to believe in this scripture, see Buddha-nature, and attain unsurpassed, complete, perfect enlightenment.”

Bodhisattva Lion's Roar said:

“World-Honored One! How does a non-retrogressing bodhisattva know with certainty that he possesses the mind of non-retrogression?”

The Buddha said:

– Good man! A great bodhisattva will use ascetic practices to test his own resolve. Each day he eats a single sesame seed, continuing thus for one period of seven days. He does likewise with a grain of glutinous rice, a mung bean, a sesame seed, a grain of ordinary rice, and even a white bean. During each seven-day period in which he eats one sesame seed, he gives rise to this thought: “Ascetic practices such as these are entirely without benefit. If I can still perform what is without benefit, how could I fail to perform what is beneficial?” His mind is able to endure even what is without benefit, neither retreating nor turning away. Therefore, he will certainly attain unsurpassed perfect enlightenment. During the days when he practices such austerities, all his flesh wastes away and withers, and his skin becomes wrinkled like that of a living tree cut down and placed beneath the noonday sun. His eyes sink deep into their sockets like stars seen at the bottom of a well. His flesh disappears and his ribs stand exposed like the rafters of a decaying thatched roof; his connected vertebrae appear like overlapping lines of stitching; the place where he sits resembles the print of a horse’s hoof. When he wishes to sit, he falls prostrate; when he wishes to rise, he collapses and rolls upon the ground. Although he undergoes such useless suffering, the practitioner does not retreat from the mind of bodhi.

Furthermore, good man! In order to destroy all suffering and bestow peace and happiness, a great bodhisattva can even relinquish his inner and outer possessions and his own life as though they were mere straw and grass. If he can refrain from cherishing this body and life, the bodhisattva thereby knows that he certainly possesses the mind of non-retrogression and will certainly attain unsurpassed perfect enlightenment.

Furthermore, for the sake of the Dharma, the bodhisattva hollows out his body to make a lamp, gathers his skin, flesh, oil, and fat, pours them into it, and sets them alight as the lamp’s wick. At that time, while enduring this great suffering, the bodhisattva admonishes his own mind, saying: “Compared with the suffering in hell, suffering such as this does not amount to even one part in hundreds of thousands of millions!

Throughout immeasurable hundreds of thousands of kalpas, you have undergone great torment, all without benefit! If you cannot endure this slight suffering, how will you be able to enter hell and rescue suffering sentient beings?” When the great bodhisattva makes this contemplation, his body is unaware of suffering, and his mind neither retreats, wavers, nor turns away. At that time, the bodhisattva should know with profound certainty: “I shall assuredly attain unsurpassed perfect enlightenment.”

Good man! At that time, although the bodhisattva is still fully possessed of afflictions and has not yet eradicated them, for the sake of the Dharma he can give his head, eyes, marrow, brain, hands, feet, blood, and flesh to others; allow nails to be driven into his body; leap from a towering mountain; or cast himself into a blazing fire. At that time, although the bodhisattva undergoes immeasurable sufferings such as these, his mind neither retreats, wavers, nor turns away. The bodhisattva should know: “I now certainly possess a mind that neither retreats nor turns away, and I shall attain unsurpassed perfect enlightenment.”

Good man! In order to destroy the afflictions of all sentient beings, a great bodhisattva vows to assume the body of a huge animal and give his blood and flesh to sentient beings. When sentient beings take them, he gives rise to compassion. At that time, the bodhisattva holds his breath and manifests the appearance of death so that those who take his blood and flesh will not harbor the suspicion that they have killed him. Although the bodhisattva assumes the body of an animal, he certainly does not create the karma of an animal. Why is this? Good man! Because once a bodhisattva has attained the mind of non-retrogression, he certainly does not create the karma of the three evil realms.

If, in a future life, the great bodhisattva has even a minute evil karmic retribution as small as a mote of dust, he is not destined to undergo it. Yet, through the power of his great vows, he undergoes it all for the sake of sentient beings. It is as when a sick person has a ghost concealed within his body. Through the power of a mantra, it immediately manifests its signs: it may speak, rejoice, become angry, curse, cry out, or weep. The future karma of the great bodhisattva in the three evil realms is likewise.

When the great bodhisattva assumes the body of a bear, he constantly expounds the true Dharma for sentient beings. Or he assumes the body of a kapinjala bird and teaches the true Dharma to sentient beings. Or he assumes the body of a gudha, a deer, a hare, an elephant, a goat, an ape, a white pigeon, a garuda, a dragon, a snake, and so forth.

When the bodhisattva assumes animal bodies such as these, he certainly does not create the evil karma of animals. Instead, he constantly expounds the true Dharma to sentient beings among the other animal species, enabling them swiftly to be freed from animal bodies. At that time, although the bodhisattva assumes the body of an animal, he does not create evil karma.

One should know that this bodhisattva certainly possesses the mind of non-retrogression.

In an age of famine, when the great bodhisattva sees sentient beings suffering from hunger, he manifests the body of a turtle or a great fish immeasurably many yojanas in size. The bodhisattva then makes this vow: “May sentient beings who take my flesh take as much as they need to sustain their lives. Through eating my flesh, may they be freed from the suffering of hunger and thirst, and may they all give rise to the mind of unsurpassed perfect enlightenment.” The bodhisattva further vows: “If anyone is freed from hunger and thirst by eating my flesh, may that person in the future swiftly be freed from the afflictions of hunger and thirst within the twenty-five realms of existence.” Though the great bodhisattva undergoes such suffering, his mind does not retreat.

One should know that the bodhisattva will certainly attain unsurpassed perfect enlightenment.

Furthermore, when an epidemic prevails and the bodhisattva sees the suffering of illness, he thinks: “It is like the king of medicinal trees: if sick people take its root, trunk, branches, leaves, flowers, fruit, bark, or outer layer of bark and consume them, they are all cured of their illnesses. May this body of mine be likewise. If sick people hear my voice, touch my body, or consume my blood and flesh—even my bones and marrow—may all their illnesses be eliminated. When sentient beings eat my flesh, may they not give rise to an evil mind, as though they were eating the flesh of their own child.” After curing their illnesses, I will constantly teach them the Dharma, and I vow that they will accept it with faith, contemplate it, and be transformed.

Furthermore, good man! Although the bodhisattva is fully possessed of afflictions and undergoes bodily suffering, if his mind neither retreats, wavers, nor turns away, one should know that the bodhisattva will certainly attain the mind of non-retrogression and realize unsurpassed perfect enlightenment.

Furthermore, good man! If sentient beings suffer illness caused by ghostly possession, the bodhisattva, upon seeing them, immediately says: “May I assume the body of a ghost—a large body, a strong and healthy body, and a body with many attendants—so that when those sick persons hear or see me, their illnesses will be eliminated.” For the sake of sentient beings, the great bodhisattva diligently practices austerities. Although he still has afflictions, they do not defile the bodhisattva’s mind.

Furthermore, good man! Although the great bodhisattva practices the six paramitas, he does not seek the karmic rewards of those six perfections. When practicing the unsurpassed six paramitas, the bodhisattva makes this vow: “I now apply these six paramitas to all sentient beings. After each and every sentient being has received what I offer, may they all attain unsurpassed perfect enlightenment. For the sake of the six paramitas, I myself also diligently practice austerities and undergo all manner of suffering. Whenever I must endure suffering, may I not retreat from the mind of bodhi.” Good man! When a great bodhisattva makes this vow, this is called the mark of non-retrogression from bodhi.

Furthermore, good man, a great bodhisattva is inconceivable. Why is this? Although a great bodhisattva profoundly understands the many faults of birth and death and perceives the great merit of Great Nirvana, for the sake of sentient beings he remains within birth and death, endures every kind of suffering, and never allows his resolve to retreat.

This is called the inconceivability of a bodhisattva. Furthermore, good man, a great bodhisattva gives rise to compassion without any cause or condition. Though he has received no kindness, he constantly bestows kindness; and although he constantly bestows kindness, he seeks no recompense.

Therefore, he is also called inconceivable. Furthermore, good man, some sentient beings cultivate various painful practices for their own benefit, whereas a great bodhisattva practices austerities for the benefit of others. This is called the bodhisattva's own benefit.

Therefore, he is also called inconceivable. Furthermore, although a bodhisattva is replete with afflictions, in order to eliminate the suffering experienced in relation to enemies and loved ones, he cultivates a mind of equanimity. Therefore, he is also called inconceivable.

Furthermore, when a bodhisattva sees sentient beings who are evil and unwholesome, he may rebuke them, speak gentle words, drive them away, or abandon them. Before those of an evil disposition, he may appear as one who speaks gently. Before those of an arrogant disposition, he may appear arrogant, while inwardly his mind is in truth free from arrogance.

This is called the inconceivable skillful means of a bodhisattva. Furthermore, although a bodhisattva is replete with afflictions, when his possessions are few and those who come seeking alms are many, his heart does not wish that they were fewer. This is called the inconceivability of a bodhisattva.

Furthermore, when a Buddha appears in the world, a bodhisattva fully knows the Buddha's merit. Yet, for the sake of sentient beings, he dwells in places where there is no Buddha and assumes a body in a borderland, appearing blind, deaf, lame, crippled, and so forth. This is called the inconceivability of a bodhisattva.

Furthermore, although a bodhisattva profoundly knows all the faults possessed by sentient beings, in order to liberate them he constantly acts together with them. Though he acts in accordance with their wishes, he is not defiled by the stains of wrongdoing. Therefore, he is also called inconceivable.

Furthermore, a bodhisattva clearly sees and knows that there is no mark of a sentient being, no defilement by afflictions, no path to be cultivated, and no liberation from afflictions; that although there is bodhi, there is neither the practice of bodhi nor the accomplishment of the practice of bodhi; and that there is no one who undergoes suffering and no one who destroys suffering. Nevertheless, for sentient beings he is able to destroy suffering and practice the conduct of bodhi.

Therefore, he is also called inconceivable. Furthermore, when a bodhisattva assumes his final body in Tusita Heaven, this too is called inconceivable. Why is this?

Tusita Heaven is the most excellent realm within the Desire Realm. The minds of those in the heavens below are heedless, while the faculties of those in the heavens above are dull. Therefore, Tusita is called excellent.

By cultivating generosity and morality, one gains birth in the heavens above or below. By cultivating generosity, morality, and concentration, one gains a body in Tusita Heaven. All bodhisattvas repudiate all forms of existence and destroy all forms of existence; they certainly do not create the karma of Tusita Heaven in order to assume a body in that celestial realm.

Why is this? Because even if bodhisattvas dwelt in any of the other realms of existence, they would still be able to teach, transform, and bring sentient beings to accomplishment. A true bodhisattva has no mind of desire, yet is born in the Desire Realm.

Therefore, he is also called inconceivable. A great bodhisattva born in Tusita Heaven possesses three surpassing qualities: first, lifespan; second, physical form; and third, renown. A true great bodhisattva does not seek lifespan, physical form, or renown.

Although the bodhisattva's mind does not seek them, what he obtains is surpassing. A great bodhisattva deeply delights in Nirvana, yet the causes and conditions of his birth are also surpassing. Therefore, he is also called inconceivable.

Although a great bodhisattva possesses these three qualities and thereby surpasses the devas, the devas in the bodhisattva's presence never give rise to anger, jealousy, or arrogance, but constantly give rise to joy. Nor is the bodhisattva arrogant toward the devas. Therefore, he is also called inconceivable.

A great bodhisattva does not create karma determining lifespan, yet among those devas he enjoys the fullest possible lifespan. This is called superiority of lifespan, though his lifespan is shorter. The bodhisattva also possesses no karma determining physical form, yet his wondrously beautiful body shines brilliantly, its radiance filling all around.

This is called superiority of physical form. In that celestial palace, the great bodhisattva takes no delight in the five desires, but concerns himself solely with matters of the Dharma. Therefore, his renown fills the ten directions.

This is called superiority of renown. Therefore, he is also called inconceivable. When a great bodhisattva descends from Tusita Heaven, the great earth quakes in six ways.

Therefore, he is also called inconceivable. Why is this? When the bodhisattva descends through the Desire Realm and the Form Realm, all the devas come to attend and escort him, raising their voices loudly in praise of the bodhisattva.

The breath issuing from their mouths causes the earth to quake. Furthermore, the bodhisattva is the lord of elephants among humankind. The lord of elephants among humankind is called the Dragon King.

When the Dragon King first enters the womb, the Dragon Kings beneath this earth are either frightened or awakened, and thus the great earth quakes in six ways. Therefore, he is called inconceivable. A great bodhisattva knows when he enters the womb, when he dwells in the womb, and when he is born.

He knows his father and knows his mother, yet he is neither rendered impure nor defiled, just as a blue jewel set upon Sakra's hair remains unstained. Therefore, he is also called inconceivable.

Good man! The Great Nirvana Sutra is likewise inconceivable. Good man!

The great ocean has eight inconceivable qualities. What are the eight? First, it gradually becomes deeper.

Second, it is so deep that its bottom is difficult to fathom. Third, it has a single salty taste. Fourth, its tides do not exceed their bounds.

Fifth, it contains all kinds of precious treasures. Sixth, beings of immense bodies dwell within it. Seventh, it does not retain corpses.

Eighth, although the waters of all the myriad streams and great rains pour into it, it neither increases nor decreases. Good man! Its gradual deepening has three causes.

What are the three? First, the power of beings’ merit; second, the movement of favorable winds; and third, the inflow of river waters. So too, each of the remaining qualities, up to its neither increasing nor decreasing, has three causes.

This sublime Great Nirvana Sutra is likewise so, having eight inconceivable qualities. First, it gradually becomes deeper, as with the five precepts, the ten precepts, the two hundred and fifty precepts, the bodhisattva precepts, and so forth; and as with the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, the fruit of a bodhisattva, the fruit of unsurpassed, complete, perfect enlightenment, and so forth.

This Nirvana Sutra teaches these dharmas. This is called gradually becoming deeper. Therefore, this Sutra is said to become gradually deeper.

Second, it is so deep that its bottom is difficult to fathom: the Tathagata, the World-Honored One, is neither born nor extinguished, neither attains unsurpassed, complete, perfect enlightenment nor turns the Dharma wheel, neither eats nor receives, and neither performs charitable giving. Therefore, he is called Permanence, Bliss, Self, and Purity. All beings possess Buddha-nature.

Buddha-nature is not form, yet it is not separate from form; it is not feeling, perception, formations, or consciousness, yet it is not separate from feeling, perception, formations, or consciousness. It is permanent, can clearly discern causes, and is not an agent that produces them. Stream-enterers and all others up to pratyekabuddhas will attain unsurpassed, complete, perfect enlightenment.

They have neither afflictions nor an abiding place; yet although they have no afflictions, they are not called permanent. Therefore, it is called profound. Moreover, this Sutra contains teachings of the utmost profundity.

At times it speaks of Self and at times of non-self; at times it speaks of permanence and at times of impermanence; at times it speaks of purity and at times of impurity; at times it speaks of bliss and at times of suffering; at times it speaks of emptiness and at times of non-emptiness; it may say that all exists or that all does not exist; it may teach three vehicles or one vehicle; it may say that the five skandhas are themselves Buddha-nature; and it teaches the Vajra samadhi and the Middle Way, the Surangama samadhi, the twelve links of dependent origination, the emptiness of ultimate truth, compassion impartially extended to all beings, the summit wisdom, faith, knowledge of the faculties and powers, and unobstructed wisdom regarding all dharmas.

Although Buddha-nature exists, the Sutra does not speak of it as fixed and determinate. Therefore, it is called profound. Third, it has a single taste: all beings alike possess Buddha-nature; all alike have the one vehicle, the one liberation, one cause and one fruit, and the same amrita.

All will attain Permanence, Bliss, Self, and Purity. This is called a single taste. Fourth, its tides do not exceed their bounds: as prescribed in this Sutra, bhiksus must not receive, keep, or accumulate the eight impure objects.

If my disciples are able to accept and uphold, read and recite, transcribe, explain, and expound this sublime Great Nirvana Sutra, they should rather lose their bodily lives than ever violate its teachings. This is called the tides not exceeding their bounds. Fifth, it contains all kinds of precious treasures.

This Sutra is itself an immeasurable treasury of precious treasures. The treasures spoken of are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eight factors of the Noble Path, the infant’s practice, the noble practice, the Brahma practice, the heavenly practice, all skillful means, the Buddha-nature of beings, the merit and virtue of bodhisattvas, the merit and virtue of the Tathagata, the merit and virtue of sravakas, the merit and virtue of pratyekabuddhas, the six paramitas, immeasurable samadhis, and immeasurable wisdom.

This is called a treasury of precious treasures. Sixth, it is the dwelling place of beings with immense bodies. Beings with immense bodies means Buddhas and bodhisattvas.

Because Buddhas and bodhisattvas possess great wisdom, they are called great beings. Great beings have great bodies, great minds, great adornments, great powers of discipline and subjugation, great skillful means, great teachings of Dharma, great might, great assemblies of followers, great spiritual powers, and great compassion. They are eternally abiding and unchanging, are unobstructed with regard to all beings, and embrace and accept all beings.

This is called the dwelling place of beings with immense bodies. Seventh, it does not retain corpses. Corpses means icchantikas; those who violate the four grave prohibitions; those who commit the five heinous offenses; those who malign the Vaipulya scriptures; those who declare what is not Dharma to be Dharma and what is Dharma not to be Dharma; those who receive, keep, and accumulate the eight kinds of impure objects; those who use the property of the Buddha or the Sangha as they please; and those who commit unlawful acts in the places of bhiksus or bhiksunis.

These are called corpses. This Nirvana Sutra is free from such things. Therefore, it is said not to retain corpses.

Eighth, it neither increases nor decreases: because it has no boundaries, it has neither beginning nor end; because it is not form, it is not conditioned; because it eternally abides, it neither arises nor ceases; all beings are equal, and the nature of all dharmas is of one and the same nature. This is called neither increasing nor decreasing. Therefore, this Sutra is like that great ocean, possessing eight inconceivable qualities.

The Bodhisattva Lion’s Roar addressed the Buddha, saying:

“World-Honored One! If the Tathagata’s neither arising nor ceasing is said to be profound, then all beings have four modes of birth: birth from eggs, birth from wombs, birth from moisture, and birth by transformation. All four modes of birth are found among humans.

Bhiksu Sivala, Bhiksu Upasivala, the mother of the householder Migara, the mother of the householder Nigrodha, and the mother of the householder Pancala each had five hundred children who were all born from eggs. One should therefore know that birth from eggs occurs among humans. As for birth from moisture, it is as the Buddha has said: ‘Long ago, when I was practicing as a bodhisattva, I was once a king born from the crown of the head and once a king born from the hand.’ As you have now spoken of the maiden of the Mango Tree and the maiden of the Abundant Tree, one should know that birth from moisture occurs among humans.

At the beginning of a kalpa, all beings are born entirely by transformation. The Tathagata, the World-Honored One, has attained the eight masteries. For what reason, then, is he not born by transformation?”

The Buddha said:

– Good man! All sentient beings are born through the four modes of birth. Once one has attained the noble Dharma, one cannot again be born, as before, from an egg or from moisture. Good man! At the beginning of the kalpa, all sentient beings were transformation-born. At that time, no Buddha appeared in the world. Good man! When sentient beings encounter the suffering of illness, they require a physician and medicine. Yet at the beginning of the kalpa, sentient beings were all transformation-born; although they possessed afflictions, those illnesses had not yet manifested. Therefore, the Tathagata did not appear in that world. At the beginning of the kalpa, the bodies of sentient beings were not vessels fit for the Dharma. Therefore, the Tathagata did not appear in that world. Good man! The circumstances arising from the karma of the Tathagata, the World-Honored One—such as his lineage, relatives, father, and mother—surpass those of other sentient beings. Because of their excellence, all people faithfully accept whatever Dharma the Tathagata teaches. Therefore, the Tathagata does not undergo transformation-birth. Good man! Among all sentient beings, the father creates karma concerning the son, and the son creates karma concerning the father. If the Tathagata, the World-Honored One, were to assume a transformation-body, he would have no father or mother. If he had no father or mother, how could he cause all sentient beings to perform wholesome deeds? Therefore, the Tathagata does not assume a transformation-body. Good man! Within the true Dharma of the Buddha, there are two kinds of protection: the first is internal, and the second external. Internal protection is what is called the precepts. External protection is what is called one’s family and relatives. If the Buddha-Tathagata assumed a transformation-body, he would have no external protection. Therefore, the Tathagata does not assume a transformation-body. Good man! Some people rely upon their lineage and thereby give rise to arrogance. In order to destroy such arrogance, the Tathagata was born into a noble lineage and did not assume a transformation-body. Good man! The Tathagata, the World-Honored One, had a true father and mother. His father was named Suddhodana, and his mother was named Maya; yet sentient beings still say that they were illusory. How, then, could he have undergone transformation-birth? If he had assumed a transformation-body, how could there have been fragments of his bodily relics? In order to increase the merit and virtue of sentient beings, the Tathagata caused his body to be broken into fragments so that they might make offerings to them. Therefore, the Tathagata does not assume a transformation-body. Since none of the Buddhas undergoes transformation-birth, how could he alone be made to assume a transformation-body?

At that time, Bodhisattva Lion’s Roar joined his palms, knelt upright with his right knee upon the ground, and praised the Buddha in verse:

The accumulated merits of the Tathagata are immeasurable;

I am now unable to proclaim them fully.

Now, for the sake of sentient beings, I shall expound but a part;

I pray that you compassionately permit me to speak!

Sentient beings wander in the darkness of ignorance,

Enduring boundlessly the hundred kinds of suffering.

The World-Honored One can swiftly cause them to escape;

Therefore, the world calls him the Great Compassionate One!

Sentient beings come and go, bound by the cord of birth and death,

Heedless and deluded, without peace or happiness.

The Tathagata can bestow peace and happiness upon all;

Therefore, he severs the cord of birth and death.

The Buddha can bestow every peace and happiness,

Yet does not delight in his own happiness or crave pleasure.

For the sake of sentient beings, he practiced asceticism;

Therefore, the world reverently makes offerings to him.

Seeing others endure suffering, his body trembles;

While dwelling in hell, he felt pain beyond knowing.

He endured great suffering for the sake of sentient beings;

Therefore, he is immeasurable and unsurpassed.

For sentient beings, the Buddha practiced asceticism,

Perfectly accomplishing and fulfilling the six paramitas.

His mind does not sway in the winds of falsehood;

Therefore, he can surpass all great beings.

Sentient beings always wish to attain peace and happiness,

Yet do not know how to cultivate their causes.

The Tathagata skillfully teaches and causes them to practice,

Like a loving father who cherishes his only child.

The Buddha sees sentient beings afflicted by the sickness of the defilements;

His heart suffers like a mother anxious for her sick child.

He constantly considers skillful means to cure their illness;

Therefore, this body belongs to others.

All the sufferings created by sentient beings

Are perversely regarded by their minds as happiness.

The Tathagata expounds true suffering and true happiness;

Therefore, he is called the Great Compassionate One.

The entire world dwells within the egg of ignorance,

Without the beak of wisdom by which it might be broken.

The Tathagata’s beak of wisdom pecks through and shatters it;

Therefore, he is called the greatest of sons.

He is not encompassed or preserved by the three times;

He has neither name nor defining characteristic.

He comprehends the most profound meaning of nirvana;

Therefore, the Buddha is called the Greatly Awakened One.

There is a raging river in which sentient beings drown;

Blinded by ignorance, they do not know the way out.

The Tathagata crosses over himself and ferries sentient beings across;

Therefore, the Buddha is called the Great Helmsman.

He can know all causes and fruits,

And also fully comprehends cessation and the path.

He constantly gives medicine for sentient beings’ painful illnesses;

Therefore, the world calls him the Great King of Physicians.

Non-Buddhist ascetics constantly proclaim

That through asceticism one can attain unsurpassed bliss.

The Tathagata expounds the true practice of happiness,

And can cause sentient beings to experience joy.

The Tathagata, the World-Honored One, destroys false paths

And reveals the true path to sentient beings.

Those who travel this path attain peace and happiness;

Therefore, the Buddha is called the Guiding Teacher.

What is done is produced neither by others nor by oneself,

Nor jointly produced, nor produced without a cause.

The teaching on undergoing suffering spoken by the World-Honored One

Surpasses all teachings of the non-Buddhists.

He perfectly accomplished morality, concentration, and wisdom,

And also taught this Dharma to sentient beings.

When giving the gift of Dharma, he harbored no miserliness;

Therefore, the Buddha is called Unconditioned Compassion.

There is no act of creation and no cause or condition;

What is attained has neither cause nor karmic recompense.

Therefore, all wise and discerning people

Declare that the Tathagata seeks no reward.

He constantly dwells among the heedless practices of the world,

Yet his body is not defiled by heedlessness.

Therefore, he is called inconceivable;

The eight worldly conditions cannot defile him.

The Tathagata, the World-Honored One, has neither enemy nor intimate,

Therefore, his mind is always impartial.

With great compassion, I, Lion’s Roar, praise him,

Who can roar immeasurably the lion’s roar.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Thirty -