大般涅槃經

Volume 19

CHAPTER: BODHISATTVA KING HIGHLY VIRTUOUS, NOBLE, AND RADIANT, WHOSE LIGHT SHINES EVERYWHERE

PART XXII/1

At that time, the Blessed One said to the Great Bodhisattva King Highly Virtuous, Noble, and Radiant, Whose Light Shines Everywhere:

“Good man! If a Great Bodhisattva practices the Great Nirvana Sutra in this way, he will attain ten meritorious qualities that are not shared with shravakas or pratyekabuddhas. They are inconceivable; those who hear of them will be astonished. They are neither internal nor external, neither difficult nor easy, neither characteristic nor non-characteristic. They are not worldly dharmas, have no form or appearance, and are absent from the world. What are these ten?”

– First, there are five. What are the five? First, what one has not heard can be heard. Second, having heard it, one can obtain benefit. Third, one can put an end to doubts. Fourth, one’s wisdom is upright and without crookedness. Fifth, one can know the secret treasury of the Tathagata. These are the five. What does it mean that what one has not heard can be heard? It is the subtle, wondrous, extremely profound secret treasury: all sentient beings possess Buddha-nature; the Buddha, Dharma, and Sangha are without distinction; the nature and characteristics of the Three Jewels are Permanence, Bliss, Self, and Purity; all Buddhas do not ultimately enter nirvana but abide eternally, unchanging; the Tathagata’s nirvana is neither existent nor nonexistent, neither conditioned nor unconditioned, neither with outflows nor without outflows, neither form nor non-form, neither name nor non-name, neither characteristic nor non-characteristic, neither existent nor non-existent, neither a thing nor a non-thing, neither cause nor result, neither dependent nor non-dependent, neither bright nor dark, neither emerging nor non-emerging, neither permanent nor non-permanent, neither annihilated nor non-annihilated, neither beginning nor end, neither past, future, nor present, neither skandha nor non-skandha, neither ayatana nor non-ayatana, neither dhatu nor non-dhatu, neither the twelve links of dependent origination nor other than the twelve links of dependent origination. Such extremely profound and secret Dharmas, and so forth, which one had never heard before, can now be heard. There are also things not previously heard, such as the scriptures of all non-Buddhist schools, the four Vedas, the Vyakarana treatise, the Vaisheshika treatise, the Kapila treatise, all spells and occult arts, medical prescriptions for treating illness, crafts, solar and lunar eclipses, changes in the stars and constellations, diagrams and writings, prophetic records, and so forth. Although one had never before heard the hidden meanings of such scriptures, today, through this sutra, one can know their meanings. Moreover, regarding the eleven divisions of scripture, excluding the Vaipulya division, one also did not know such extremely profound meanings; now, through this sutra, one can know them. Good man! This is called what one has not heard being able to be heard. To obtain benefit after hearing means that if one can listen to and receive the Great Nirvana Sutra, one can fully know the extremely profound meanings and flavors of all the Vaipulya Mahayana scriptures. It is like boys and girls who, before a bright, clean mirror, see their own forms and appearances distinctly and clearly. The mirror of the Great Nirvana is likewise: when bodhisattvas take it up, they all clearly see the profound meanings of the Mahayana scriptures. It is also like a person in a dark house who holds a bright torch and sees every object. The torch of the Great Nirvana is likewise: when bodhisattvas hold this torch, they see the deep and recondite meanings of the Mahayana. It is also like the rising sun, whose thousands of rays illuminate the dark mountains, enabling everyone to see all things from afar. The sun of the pure wisdom of this Great Nirvana is likewise: it illuminates the depths of the Mahayana and enables those of the Two Vehicles to see the Buddha Way from afar. Why is this so? It is because they are able to listen to and receive this subtle and wondrous Great Nirvana Sutra. Good man! If a great bodhisattva listens to and receives the Great Nirvana Sutra in this way, he comes to know the names of all dharmas. If he can copy it, read and recite it fluently, expound it extensively for others, and contemplate its meaning, he will know the principles and meanings of all dharmas. Good man! One who merely listens to and receives this sutra knows only its terms and does not know its principles and meanings. But if he can copy, receive and uphold, read and recite it, extensively explain it for others, and contemplate its meaning, he can know its principles and meanings. Furthermore, good man! One who hears this sutra hears that Buddha-nature exists but is not yet able to see it. If he copies, reads, and recites the sutra, extensively explains it for others, and contemplates its meaning, he will see Buddha-nature. One who hears this sutra hears of dana, giving, but is not yet able to see the dana-paramita. If he copies, receives and upholds, reads and recites the sutra, extensively explains it for others, and contemplates its meaning, he can see the dana-paramita.... The same is true of the prajnaparamita. Good man! If great bodhisattvas can hear this Great Nirvana Sutra, they will know both the Dharma and its meaning fully and without obstruction. Before all shramanas, brahmins, and others, or devas, maras, and Brahmas in all worlds, these bodhisattvas attain fearlessness. They reveal and distinguish the twelve divisions of scripture and expound their meanings without error. Without having heard these matters from others, they can know them by themselves and draw near to unsurpassed perfect enlightenment. Good man! This is called being able to obtain benefit after hearing.

Putting an end to the mind of doubt: doubt is of two kinds. First is doubt concerning names; second is doubt concerning meanings. One who hears this sutra can put an end to doubt concerning names; one who contemplates its meaning can put an end to doubt concerning meanings.

Furthermore, good man! Doubt is of five kinds. First, doubt as to whether the Buddha definitely enters nirvana.

Second, doubt as to whether the Buddha abides eternally. Third, doubt as to whether the Buddha possesses true bliss. Fourth, doubt as to whether the Buddha possesses true purity.

Fifth, doubt as to whether the Buddha possesses the true Self. For one who hears this sutra, doubt concerning the Buddha’s nirvana is permanently ended. If he copies, reads, and recites it, extensively explains it for others, and contemplates its meaning, the remaining four doubts are permanently ended.

Furthermore, good man! Doubt is of three kinds. First, doubt as to whether shravakas exist or do not exist.

Second, doubt as to whether pratyekabuddhas exist or do not exist. Third, doubt as to whether the Buddha Vehicle exists or does not exist. For one who hears this sutra, these three doubts are permanently extinguished and no longer remain.

If that person copies, reads, and recites it, extensively explains it for others, and contemplates its meaning, he can clearly know that all sentient beings possess Buddha-nature. Furthermore, good man! If sentient beings do not hear such a Great Nirvana Sutra, they will have a great many doubts, such as whether there is permanence or impermanence, bliss or non-bliss, purity or impurity, Self or no-self, life or non-life, a sentient being or no sentient being, the ultimate or the non-ultimate, another life or a past life, existence or nonexistence, suffering or non-suffering, the origin of suffering or non-origin, the path or non-path, cessation or non-cessation, Dharma or non-Dharma, goodness or non-goodness, emptiness or non-emptiness....

For one who hears this sutra, all such doubts are permanently eliminated. Furthermore, good man! If a person does not hear such a sutra, he will also possess many different kinds of doubt, such as: Is form the self?

Are feeling, perception, formations, and consciousness the self? Is it the eye that sees, or is it the self that sees? ... Is it consciousness that knows, or is it the self that knows?

Does form receive karmic retribution, or does the self receive karmic retribution? ... Does consciousness receive karmic retribution, or does the self receive karmic retribution? Does form go on to another life, or does the self go on to another life? ...

The same applies through consciousness. Do the dharmas of birth and death have a beginning and an end, or do they have neither beginning nor end? ... For one who hears this sutra, such doubts are also permanently eliminated.

There are also those who doubt whether icchantikas, those who violate the four grave prohibitions, those who commit the five heinous offenses, and those who slander the Vaipulya Sutras...

do such beings possess Buddha-nature or not? When one hears this Sutra, all such doubts and the like are permanently eliminated. Again, some may doubt: Is the world finite or infinite? Do worlds exist throughout the ten directions, or do worlds not exist throughout the ten directions? When one hears this Sutra, all such doubts and the like are likewise permanently eliminated. This is called being able to eliminate doubt and uncertainty.

Wisdom that is upright and free from crookedness means that if the mind harbors doubt, its views are not upright. If ordinary beings do not hear this subtle and wondrous Great Nirvana Sutra, their views are crooked; even the views of shravakas and pratyekabuddhas are circuitous. What is meant by saying that the views of all ordinary beings are crooked?

Within the conditioned and defiled, they perceive Permanence, Bliss, Self, and Purity, while in the Tathagata they perceive impermanence, suffering, impurity, and non-self. They perceive the existence of a sentient being, a life span, and a knowing and seeing subject. They regard the Realm of Neither Perception nor Non-Perception as nirvana.

They hold that the Lord Ishvara possesses the Noble Eightfold Path, and they entertain views of existence, views of annihilation, and so forth. Views such as these are called crooked. If a great bodhisattva hears this Great Nirvana Sutra and cultivates the noble practice, such crookedness is eliminated.

What, then, are the crooked views of shravakas and pratyekabuddhas? They see the bodhisattva manifesting a transformation body and descending from Tushita Heaven, riding a white elephant and entering his mother’s womb; his father named Shuddhodana and his mother named Maya; dwelling in the city of Kapilavastu; remaining in the womb for the full ten months and then being born; before he touched the ground, being received and held by Shakra; being bathed with water spouted by the naga kings Nanda and Upananda; being attended from behind by the great yaksha king Manibhadra, who held a jeweled parasol; having the earth spirits conjure flowers to support his feet; walking seven full steps in each of the four directions;

going to the temple of the gods, where the images of the devas all rose to welcome him; being held by the seer Asita, who examined his marks and, after examining them, was overcome by great sorrow and compassion, grieving that his own life would end before he could witness the Buddha’s arising; going to teachers to study writing, calculation, archery, horsemanship, painting, prophecy, and the various arts; dwelling in the inner palace and delighting in pleasures with sixty thousand palace women; leaving the city on excursions and going to the garden of Kapilavastu; seeing along the road an old man and so forth, until he saw a shramana walking in Dharma robes;

returning to the palace and seeing that the forms and appearances of the palace women resembled dry bones and that all the palaces were no different from graveyards; becoming disenchanted and going forth from the household life; crossing beyond the city at midnight and going to the great seers Udraka, Kalala, and others, from whom he heard teachings concerning the Sphere of Infinite Consciousness and the Sphere of Neither Perception nor Non-Perception; having heard them, carefully contemplating and seeing that these spheres were impermanent, suffering, impure, and without self; departing and going beneath a tree, where he fully practiced austerities for six years; realizing that these austerities could not lead to unsurpassed, complete, perfect enlightenment.

At that time, the bodhisattva went to bathe in the Ajiravati River and accepted an offering of milk-rice from a cowherd girl. Having accepted it, he then proceeded to the Bodhi tree, vanquished Mara Papiyan, and attained unsurpassed, complete, perfect enlightenment. In the city of Varanasi, he first turned the Dharma wheel for the five bhikshus, and so forth, until in this city of Kushinagara he entered parinirvana. Seeing these events in this manner is called the circuitous view of shravakas and pratyekabuddhas.

Good man! When great bodhisattvas listen to and receive this Great Nirvana Sutra, all such views are eliminated. If they can copy it, read and recite it fluently, expound it for others, and contemplate the meaning of the Sutra, they acquire upright views free from crookedness.

Good man! When great bodhisattvas cultivate the Great Nirvana Sutra in this way, they know with certainty that for immeasurable kalpas the bodhisattva has not descended from Tushita Heaven and entered his mother’s womb, and so forth, up to entering parinirvana in the city of Kushinagara. This is called the upright view of a great bodhisattva.

To be able to know the Tathagata’s profound and secret meaning is itself the Great Parinirvana: all sentient beings possess Buddha-nature; by repenting the four grave prohibitions, eliminating the mind that slanders the Dharma, exhausting the five heinous offenses, and putting an end to the state of an icchantika, one thereafter attains unsurpassed, complete, perfect enlightenment. This is called the exceedingly profound and secret meaning.

Furthermore, good man! What else is called the exceedingly profound meaning? Although one knows that sentient beings truly possess no self, the fruits of karma will not be lost in future lives. Although one knows that the five skandhas are utterly extinguished upon reaching this point, wholesome and unwholesome karma will certainly not perish. Although karma exists, no agent can be found. Although there is a destination, there is no one who goes. Although bondage exists, there is no one who undergoes bondage. Although nirvana exists, there is likewise no one who is extinguished. This is called the exceedingly profound and secret meaning.

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

“World-Honored One! As I understand the meaning of the Buddha’s words concerning hearing what has not been heard, it cannot be so! Why? If a dharma exists, it should definitely exist. If a dharma does not exist, it should definitely not exist. What does not exist should not arise, and what exists should not cease. If a person hears, then that is hearing; if a person does not hear, then that is not hearing. Why, then, is it said that one hears what has not been heard?

“World-Honored One! If something cannot be heard, then it is unheard. If it has already been heard, it likewise can no longer be heard. Why? Since it has already been heard, how can it be said that one hears what has not been heard? It is like a traveler who has already arrived and therefore no longer travels; if he is still traveling, then he has not arrived. Likewise, after something has arisen, it no longer arises; if it no longer arises, then it does not arise. After something has been attained, it is no longer attained; if it is no longer attained, then it is not attained. After something has been heard, it is no longer heard; if it is no longer heard, then it is not heard. So it is in the same way.

“World-Honored One! If one can hear without having heard, then all sentient beings who do not yet possess bodhi should possess bodhi immediately; those who have not yet attained nirvana should likewise attain nirvana; and those who have not yet seen Buddha-nature should see Buddha-nature. Why, then, is it said that bodhisattvas of the tenth bhumi, although they see Buddha-nature, do not yet see it clearly?

“World-Honored One! If a person hears what has not been heard, from whom did the Tathagata formerly hear it? If it is said that he heard it, why did the Tathagata say in the Agama Sutras that he had no teacher? If he did not hear it, and yet without hearing the Tathagata attained unsurpassed, complete, perfect enlightenment, then all sentient beings who have likewise not heard should also attain unsurpassed, complete, perfect enlightenment without hearing.

“O Tathagata! If you saw Buddha-nature without hearing this Great Nirvana Sutra, then all sentient beings should likewise be able to see it without hearing this Sutra!

“World-Honored One! Whatever is form may be either visible or invisible. Sound is likewise either visible or invisible. This Great Nirvana is neither form nor sound; how, then, can it be said that it can be seen and heard?

“World-Honored One! The past has already ceased and therefore cannot be heard. The future has not yet arrived and likewise cannot be heard. In the present, while hearing is occurring, it is not called having heard; once it has been heard, the sound has ceased and can no longer be heard. This Great Nirvana Sutra is also neither past, future, nor present. If it does not belong to the three times, it cannot be spoken. If it cannot be spoken, it cannot be heard. Why, then, is it said that a bodhisattva who cultivates this Great Nirvana Sutra hears what has not been heard?”

At that time, the World-Honored One praised the great bodhisattva King of Lofty Virtue, Radiance Shining Everywhere, saying:

– Excellent! Excellent! Good man! You now understand well that all dharmas are like illusions, like blazing flames, like a city of the gandharvas, like marks drawn upon water, like bubbles upon water, like the plantain tree... empty and devoid of reality, neither life nor self, possessing neither suffering nor happiness, precisely as seen and known by a bodhisattva of the Tenth Abode.

Suddenly, a great light appeared amid the assembly. Though it was not blue, it appeared blue; though it was not yellow, it appeared yellow; though it was not red, it appeared red; though it was not white, it appeared white; though it was not form, it appeared as form; though it was not light, it appeared as light; though it was not seeing, there was seeing. When the great assembly encountered this light, their bodies and minds became joyful and at ease, just as when a bhiksu enters the Lion King Samadhi. At that time, Manjusri, the Great Bodhisattva, addressed the Buddha, saying:

– World-Honored One! Who has emitted this light today?

At that time, the Tathagata remained silent and said nothing. Bodhisattva Kasyapa then asked Manjusri:

– Through what causes and conditions has this light come to illuminate the great assembly?

Manjusri remained silent and did not answer. Then Bodhisattva Boundless Body asked Bodhisattva Kasyapa:

– To whom does this light appearing today belong?

Bodhisattva Kasyapa remained silent and said nothing. Bodhisattva Pure Abode Prince then asked Bodhisattva Boundless Body:

– Through what causes and conditions has this light appeared amid the great assembly?

Bodhisattva Boundless Body remained silent and said nothing... In this manner, five hundred bodhisattvas likewise asked the same question. Although they questioned one another, no one gave an answer. At that time, the World-Honored One asked Manjusri:

– Manjusri! Through what causes and conditions has this light appeared amid the great assembly?

Manjusri replied:

– World-Honored One! Such light is called wisdom. Wisdom is permanent and abiding, and a permanent and abiding dharma has no causes and conditions. Why, then, does the Buddha ask through what causes and conditions this light has appeared? This light is called Great Nirvana, and Great Nirvana is said to be permanent and abiding. A permanent and abiding dharma does not arise from causes and conditions. Why, then, does the Buddha ask through what causes and conditions this light has appeared? This light is the Tathagata, and the Tathagata is permanent and abiding. A permanent and abiding dharma does not arise from causes and conditions. Why, then, does the Tathagata inquire about causes and conditions? This light is called Great Loving-Kindness and Great Compassion, and Great Loving-Kindness and Great Compassion are said to be permanent and abiding. A permanent and abiding dharma does not arise from causes and conditions. Why, then, does the Tathagata inquire about causes and conditions? This light is mindfulness of the Buddha, and mindfulness of the Buddha is permanent and abiding. A permanent and abiding dharma does not arise from causes and conditions. Why, then, does the Tathagata inquire about causes and conditions? This light is the Unshared Path, which is beyond all sravakas and pratyekabuddhas, and the Unshared Path beyond sravakas and pratyekabuddhas is permanent and abiding. A permanent and abiding dharma does not arise from causes and conditions. Why, then, does the Tathagata ask about causes and conditions? Yet the World-Honored One also has a cause and condition! Through the cause of extinguishing ignorance, the radiant lamp of unsurpassed, complete, perfect enlightenment is attained!

The Buddha said:

– Manjusri! Today, do not enter into the extremely profound ultimate truth of all dharmas! You should explain this matter by means of conventional truth!

Manjusri said:

“World-Honored One! To the east of here, beyond Buddha-worlds as numerous as twenty times the sands of the Ganges, there is a Buddha-world named Immovable. The dwelling place of that Buddha extends equally in length and breadth for a full twelve thousand yojanas.

Its ground is made of the seven precious substances; there is no ordinary earth or stone. It is level and soft, without channels, ditches, pits, or hollows. The trees of that realm are formed from four precious substances: gold, silver, lapis lazuli, and crystal.

Their flowers and fruits flourish abundantly and are never absent. If any being smells the fragrance of those flowers, body and mind become peaceful and blissful, just as when a bhiksu enters the third dhyana. Surrounding that realm are three thousand great rivers, whose waters possess the eight subtle and excellent qualities.

If any being bathes in those waters, that being experiences joy and bliss, just as when a bhiksu enters the second dhyana. Those rivers contain all kinds of flowers, such as utpala flowers, padma flowers, kumuda flowers, pundarika flowers, fragrant flowers, greatly fragrant flowers, wondrously fragrant flowers, and everlasting flowers. None of the beings guards the flowers.

Along both banks of those rivers there are also many kinds of flowers, such as Atimuktaka flowers, Campaka flowers, Patala flowers, Varsika flowers, Mallika flowers, Great Mallika flowers, New Mallika flowers, Sumana flowers, Yuthika flowers, Dhanakari flowers, everlasting flowers, and others. None of the beings guards the flowers. The riverbeds are covered with golden sand, and there are four-colored terraces made of gold, silver, lapis lazuli, and crystal.

Many kinds of birds gather and roam along those rivers. There are also innumerable tigers, wolves, lions, and other fierce birds and beasts, yet in their hearts they regard one another as their own children. In that world there are no beings who violate the grave precepts, slander the True Dharma, are icchantikas, or commit the five heinous offenses, and so forth.

That realm is temperate and agreeable, without cold or heat, hunger or thirst, suffering or affliction. There is no lust, anger, heedlessness, envy, or jealousy. There is no sun, moon, day, or night, and its seasons are like those in the second heaven, the Heaven of the Thirty-three.

The people of that realm all possess their own radiance, and none of them harbors arrogance. All are great bodhisattva beings, all possess supernormal powers, and all are endowed with great merit. Their hearts revere the True Dharma; they take refuge in the Mahayana, cherish the Mahayana, delight in the Mahayana, and protect and treasure the Mahayana.

They have accomplished great wisdom and attained great dharani. Their hearts always have compassion for all beings.

“The Buddha of that world is named Full-Moon Radiant Light Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One. Wherever he abides, his teachings are expounded and proclaimed, and there is no being in that realm who does not hear them. That Buddha was expounding the Great Nirvana Sutra for the great bodhisattva Lapis Lazuli Light and said: ‘Good man!

If a great bodhisattva is able to cultivate the Great Nirvana Sutra, he will hear all that he has not heard.’ That great bodhisattva Lapis Lazuli Light then questioned the Buddha Full-Moon Radiant Light in precisely the same way as the great bodhisattva King of Lofty Virtue, All-Illuminating Light, has questioned you in this realm, without any difference.

“That Buddha Full-Moon Radiant Light then said to the bodhisattva Lapis Lazuli Light: ‘Good man! To the west of here, beyond Buddha-realms as numerous as twenty times the sands of the Ganges, there is a world named Saha. That realm contains many mountains, hills, mounds, earth, sand, gravel, rocks, thorns, and sharp brambles, which fill it everywhere.

Hunger, thirst, cold, heat, suffering, and affliction are ever present. The people of that realm are unable to honor sramanas, brahmins, parents, teachers, or elders. They cling to what is contrary to the Dharma, desire to dwell in what is contrary to the Dharma, cultivate erroneous teachings, and do not believe in the True Dharma.

Their lifespans are short, and their conduct is deceitful. Kings govern them. Although those kings possess kingdoms, they do not know contentment.

They covet the possessions of others and raise armies to wage war against one another, while the common people are wrongfully killed. Because the kings thus practice what is contrary to the Dharma, the benevolent deities of the four heavens are displeased and therefore send down calamities: droughts, scarcity of grain and rice, widespread illness among the people, and immeasurable suffering and affliction.

“‘In that realm there is a Buddha named Sakyamuni Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One. His great compassion is pure and profound, and he has pity for all beings. He is now in the grove of twin sala trees near the city of Kusinagara, extensively expounding this Great Nirvana Sutra for the great assembly. There is a bodhisattva there named King of Lofty Virtue, All-Illuminating Light, who has asked the same question as you, without any difference. Today the Buddha is answering that question. You should quickly go there, and you will hear it for yourself!’

“Having heard this, the bodhisattva Lapis Lazuli Light, together with eighty-four thousand great bodhisattvas, wished to come to this realm. They therefore first manifested auspicious signs. This is the cause and condition for the appearance of this light; hence it is called a cause and condition, yet it is also not a cause and condition.”

At that time, the bodhisattva Lapis Lazuli Light, together with eighty-four thousand bodhisattvas, brought banners, canopies, incense, flowers, jeweled necklaces, and many kinds of music, all surpassing the previous offerings twofold. Together they came to the grove of twin sala trees near the city of Kusinagara. With the offerings they had brought, they made offerings to the Buddha, bowed their heads and faces at his feet, respectfully joined their palms, and circumambulated him three times to the right. Having paid their respects, they withdrew and sat to one side.

At that time, the World-Honored One asked that bodhisattva:

“Good man! Have you come by coming, or have you come by not coming?”

The bodhisattva Lapis Lazuli Light replied:

“Coming does not come, and not coming also does not come. As I contemplate this meaning, in all cases there is no coming. World-Honored One!

If conditioned phenomena were permanent, there would likewise be neither going nor coming; if they are impermanent, there is also no coming. If one sees that beings possess an intrinsic nature, then there is coming and not coming. But I now do not perceive any fixed intrinsic nature of beings, so why should it be said that there is coming or not coming?

One who is arrogant sees going and coming; one who is free from arrogance sees neither going nor coming. One who grasps at conditioned activity sees going and coming; one who does not grasp at conditioned activity sees neither going nor coming. If one sees that the Tathagata ultimately enters nirvana, then there is going and coming; if one does not see that the Tathagata ultimately enters nirvana, then there is neither going nor coming.

One who has not heard of Buddha-nature has going and coming; one who has heard of Buddha-nature has neither going nor coming. If one sees that sravakas and pratyekabuddhas possess nirvana, then there is going and coming; if one does not see that sravakas and pratyekabuddhas possess nirvana, then there is neither going nor coming. If one sees that sravakas and pratyekabuddhas possess permanence, bliss, self, and purity, then there is going and coming; if one does not see this, then there is neither going nor coming.

If one sees that the Tathagata lacks permanence, bliss, self, and purity, then there is going and coming; if one sees that the Tathagata possesses permanence, bliss, self, and purity, then there is neither going nor coming.

“World-Honored One! Setting this matter aside for the moment, I wish to ask a question. I pray that you will have compassion for one who so rarely encounters you and grant me permission!”

The Buddha said:

“Good man! Ask whatever you wish. Now is precisely the time. I shall distinguish and explain it for you. Why is this? Because Buddhas are as difficult to encounter as the udumbara flower. The Dharma is likewise difficult to hear. Among the twelve divisions of scripture, the Vaipulya teachings are even more difficult to encounter. Therefore, you should concentrate your mind and listen attentively!”

The great bodhisattva Lapis Lazuli Light, having received the Buddha’s permission as well as his instruction, then said to the Buddha:

– O Blessed One! What is meant by saying that a great bodhisattva who is able to cultivate the Great Nirvana Sutra hears what has not been heard?

At that time, the Tathagata praised him, saying:

– Excellent! Excellent! Good man! You now wish to penetrate to the very depths of the ocean of the Great Vehicle’s Great Nirvana, and you have encountered me, who can expound it perfectly. As for the poisonous arrows and nets of doubt that have long been within you, today I shall be a great physician and skillfully extract them all. Since the Buddha-nature is not yet clear to you, I possess the torch of wisdom and can illuminate it for you. You now wish to cross the great river of birth and death; I can be a great shipmaster for you. You regard me with reverence as you would your parents, and I likewise cherish you as though you were my infant child. Today your heart longs for the treasure of the true Dharma, and you have encountered me, who possesses it in abundance and can bestow it upon you! Listen attentively! Listen attentively! Reflect upon it well! I shall distinguish, proclaim, and explain it for you. Good man! If you wish to hear the Dharma, now is precisely the time! After hearing the Dharma, you should give rise to reverent faith, listen to and receive it wholeheartedly, and honor and esteem it. Do not seek faults in the true Dharma. Do not entertain thoughts of desire, anger, or delusion. Do not investigate whether the Dharma teacher’s lineage is good or bad. After hearing the Dharma, do not become arrogant, and do not seek reverence, fame, or material gain. You should seek the benefit of the Dharma, the world-transcending nectar. Nor should you think: “After hearing the Dharma, I shall first deliver myself and only afterward deliver others; first liberate myself and only afterward liberate others; first bring peace to myself and only afterward bring peace to others; first attain nirvana myself and only afterward enable others to attain nirvana.” You should regard the Dharma and the Sangha with impartiality. Within birth and death, give rise to the perception of great suffering. Regarding Great Nirvana, give rise to the perception of permanence, bliss, self, and purity. Act first for others and only afterward for yourself. Act for the Great Vehicle, not for the Two Vehicles. With regard to all dharmas, abide nowhere, and do not cling exclusively to the characteristics of any dharma. Among all dharmas, do not give rise to thoughts of attachment, but constantly give rise to thoughts of knowing and seeing the Dharma. Good man! If you listen to the Dharma wholeheartedly in this way, this is called hearing what has not been heard. Good man! There is the hearing of what has not been heard; there is the not hearing of what has not been heard; there is the not hearing of what has been heard; and there is the hearing of what has been heard. Good man! Likewise, there are the birth of the unborn, the non-birth of the unborn, the non-birth of the born, and the birth of the born. Likewise, there are the arrival of what has not arrived, the non-arrival of what has not arrived, the non-arrival of what has arrived, and the arrival of what has arrived.

– O Blessed One! What is meant by the birth of the unborn?

– Good man! According to conventional truth, when one first emerges from the womb, this is called the birth of the unborn.

– What is meant by the non-birth of the unborn?

– Good man! This Great Nirvana has no characteristic of birth. This is called the non-birth of the unborn!

– What is meant by the non-birth of the born?

– Good man! According to conventional truth, when one dies, this is called the non-birth of the born!

– What is meant by the birth of the born?

– Good man! All ordinary beings are said to undergo the birth of the born. Why is this? Because the birth of the born continues without interruption. All conditioned phenomena with outflows arise thought after thought. This is called the birth of the born. Bodhisattvas abiding in the fourth stage are said to undergo the non-birth of the born. Why is this? Because they have mastery over birth; hence it is called the non-birth of the born. Good man! This is called the internal dharma. What is called the external dharma? The birth of what has not yet arisen, the non-arising of what has not yet arisen, the non-arising of what has arisen, and the arising of what has arisen! Good man! It is like a seed before it has sprouted. When the four great elements come together and the labor of the cultivator is applied, it then sprouts. This is called the birth of what has not yet arisen. What is called the non-arising of what has not yet arisen? It is like a spoiled seed or one that has not yet encountered the necessary conditions. Such cases are called the non-arising of what has not yet arisen. What is called the non-arising of what has arisen? It is like a sprout that has already emerged but does not grow. This is called the non-arising of what has arisen. What is called the arising of what has arisen? It is like a sprout that continues to grow. If what has arisen does not arise further, it does not grow. Thus all conditioned phenomena with outflows are called the external dharma of the arising of what has arisen.

The great bodhisattva Lapis Lazuli Light addressed the Buddha, saying:

– O Blessed One! If conditioned phenomena with outflows arise, is this arising permanent or impermanent? If arising is permanent, then conditioned phenomena with outflows do not arise. If arising is impermanent, then conditioned phenomena with outflows are permanent. O Blessed One! If arising can produce itself, then arising has no intrinsic nature. If it can produce something else, for what cause and condition does it not produce conditioned phenomena with outflows? O Blessed One! If arising existed before anything had arisen, why is it only now called arising? If arising did not exist before anything had arisen, why is empty space not said to arise?

The Buddha said:

– Excellent! Excellent! Good man! The birth of the unborn cannot be spoken! The birth of the born also cannot be spoken! The non-birth of the born also cannot be spoken! The non-birth of the unborn also cannot be spoken! Birth itself cannot be spoken! Non-birth itself cannot be spoken! Yet because causes and conditions exist, these may also be spoken of! Why can the birth of the unborn not be spoken? If the unborn is called born, how could this be spoken? Why is this? It is because of that birth. Why can the birth of the born not be spoken? The birth of the born therefore gives birth; the birth of the born therefore does not give birth—neither can be spoken. Why can the non-birth of the born not be spoken? Birth itself is called birth, yet birth does not give birth to itself; therefore it cannot be spoken. Why can the non-birth of the unborn not be spoken? The unborn is called nirvana. Because nirvana is unborn, it cannot be spoken. Why is this? Because it is attained through cultivation of the path! Why can birth itself not be spoken? Because birth does not exist! Why can non-birth not be spoken? Because it is attained! Why, because causes and conditions exist, may these also be spoken of? The ten causal conditions serve as the causes of birth. For this reason, these may also be spoken of. Good man! Do not now enter the exceedingly profound samadhi of emptiness! Why is this? Because the members of the great assembly are dull in their faculties. Good man! The arising of conditioned dharmas is itself permanent; but because it abides in impermanence, arising is also impermanent. Abiding is also permanent; but because arising arises, abiding is also impermanent. Change is also permanent; but because dharmas are impermanent, change is also impermanent. Destruction is also permanent; but because it formerly did not exist and now exists, destruction is also impermanent. Good man! By virtue of their nature, arising, abiding, change, and destruction are all permanent. Yet because they perish thought after thought, they cannot be called permanent. This Great Nirvana has the power to cut them off and extinguish them, and hence it is called impermanent. Good man! Before a conditioned phenomenon with outflows has arisen, it already possesses the nature of arising; therefore arising can cause it to arise. Unconditioned phenomena without outflows originally lack the nature of arising; therefore arising cannot cause them to arise. It is like fire, which possesses an inherent nature and blazes forth when it encounters the appropriate conditions. The eye possesses the nature of seeing and sees by virtue of form, light, and attention. The arising of sentient beings is likewise: because the nature of arising inherently exists, when the causal conditions of karma and the union of father and mother are encountered, birth immediately occurs.

At that time, the great bodhisattva Lapis Lazuli Light and eighty-four thousand great bodhisattvas, having heard this Dharma, immediately soared into the sky to a height of seven tala trees, reverently joined their palms, and addressed the Buddha, saying:

“World-Honored One! Through the Tathagata’s compassionate and earnest instruction, and by virtue of the Great Nirvana, I have now awakened to and understood the matter of hearing what is unheard. You have also enabled the eighty-four thousand bodhisattvas to gain a profound understanding of such dharmas as the non-arising that arises, and so forth. World-Honored One! I have now awakened and understood, and have severed all nets of doubt and uncertainty. Yet in this assembly there is a bodhisattva named Fearless who also wishes to present a question. I pray that the World-Honored One will graciously permit him!”

At that time, the World-Honored One said to Bodhisattva Fearless:

“Good man! Ask whatever questions you wish. I shall analyze and explain them for you!”

At that time, Bodhisattva Fearless, together with the eighty-four thousand bodhisattvas and others, all rose from their seats, adjusted their robes, knelt upright, joined their palms, and addressed the Buddha, saying:

“World-Honored One! What karma must the beings of this realm create in order to be born in that Land of Immovability? How do the bodhisattvas of that realm attain the perfection of wisdom, become elephant kings among humans possessed of great majestic virtue, fully cultivate all practices, and acquire such keen and swift intelligence that they understand as soon as they hear?”

At that time, the World-Honored One spoke these verses:

Do not harm the lives of sentient beings;

Firmly uphold all the precepts;

Accept the World-Honored One’s teaching—

Then you will be born in the Land of Immovability.

Do not seize the property of others;

Always give to everyone;

Build dwellings where the Sangha may assemble—

Then you will be born in the Land of Immovability.

Do not violate another’s wife;

Do not approach your wife at improper times;

Give bedding to those who uphold the precepts—

Then you will be born in the Land of Immovability.

Do not seek your own advantage

By frightening other people;

Be careful never to speak falsely—

Then you will be born in the Land of Immovability.

Do not ruin good friendships;

Keep far away from evil companions;

Always speak words that foster harmony—

Then you will be born in the Land of Immovability.

All bodhisattvas and others

Always refrain from harsh speech;

Speak words that delight those who hear—

Then you will be born in the Land of Immovability.

Even when laughing and jesting,

Do not speak at an improper time;

Always be careful with your words—

Then you will be born in the Land of Immovability.

When you see others receive gain and offerings,

Always give rise to a joyful heart;

Do not arouse the fetters of envy and hatred—

Then you will be born in the Land of Immovability.

Do not afflict or harm sentient beings;

Always give rise to loving-kindness;

Devise no evil expedients—

Then you will be born in the Land of Immovability.

Do not give rise to such wrong views as saying

There is no giving, no parents, and no coming and going—

Do not entertain views such as these—

Then you will be born in the Land of Immovability.

Along empty roads, dig wells of sweet water;

Plant groves of fruit trees;

Always give food to those who ask—

Then you will be born in the Land of Immovability.

If, before the Buddha, Dharma, and Sangha,

You once offer incense and lamps,

Or even present a single flower—

Then you will be born in the Land of Immovability.

Whether beset by terror and fear,

Or seeking gain and merit,

Copy a single verse from the Nirvana Sutra—

Then you will be born in the Land of Immovability.

If, in quest of merit and benefit,

You are able in a single day

To read and recite the Nirvana Sutra—

Then you will be born in the Land of Immovability.

If, for the unsurpassed Way,

Throughout one full day and night

You observe the eight fasting precepts—

Then you will be born in the Land of Immovability.

Do not dwell together

With those who violate the grave prohibitions;

Rebuke those who disparage the Vaipulya scriptures—

Then you will be born in the Land of Immovability.

If you can give to a sick person,

Even if only a single fruit,

And look upon them with joy—

Then you will be born in the Land of Immovability.

Do not misuse even a hair’s worth of the Sangha’s property;

Carefully safeguard offerings made to the Buddha;

Plaster and sweep the grounds of the Buddha and Sangha—

Then you will be born in the Land of Immovability.

Fashion a stupa or image of the World-Honored One,

Even one merely the size of a thumb;

Always give rise to a joyful heart—

Then you will be born in the Land of Immovability.

If, for the sake of the Nirvana Sutra,

You offer your own body and precious possessions

To one who truly expounds the Dharma—

Then you will be born in the Land of Immovability.

If you hear it, copy it into writing,

Receive and uphold it, read and recite it—

The secret treasury of all World-Honored Ones—

Then you will be born in the Land of Immovability.”

At that time, Great Bodhisattva Fearless addressed the Buddha, saying:

“World-Honored One! I now understand the karmic causes and conditions by which one may be born in that Land of Immovability. This Great Bodhisattva King of Lofty Virtue, Universally Radiant Light, out of compassion for all sentient beings everywhere, previously raised his questions. If the Tathagata explains them, he can bring benefit and happiness to humans, devas, asuras, gandharvas, garudas, kimnaras, mahoragas, and others.”

At that time, the World-Honored One said to Bodhisattva King of Lofty Virtue, Universally Radiant Light:

“Excellent, excellent, good man! You should now listen here with single-minded attention. I shall analyze and explain this for you. There are causes and conditions for ‘not yet arrived and not arriving’; causes and conditions for ‘should not arrive yet arriving’; causes and conditions for ‘should arrive yet not arriving’; and causes and conditions for ‘should arrive and arriving.’

“What causes and conditions constitute ‘not yet arrived and not arriving’? Good man! That which is not reached is Great Nirvana. Ordinary beings have not yet reached it because they possess desire, anger, and ignorance; because their bodily, verbal, and mental karma is impure; because they accept all impure things; because they violate the four grave prohibitions, disparage the Vaipulya scriptures, become icchantikas, and commit the five heinous offenses. For this reason, it is called ‘not yet arrived and not arriving.’

“Good man! What causes and conditions constitute ‘should not arrive yet arriving’? That which is not reached is called Great Nirvana.

Why is it called arriving? Because one has forever severed desire, anger, and ignorance, and the evils of body and speech; because one does not accept any impure thing, does not violate the four grave prohibitions, does not disparage the Vaipulya Sutras, does not become an icchantika, and does not commit the five heinous offenses. For this reason, it is called ‘should not arrive yet arriving.’ A stream-enterer arrives after eighty thousand kalpas; a once-returner arrives after sixty thousand kalpas; a non-returner arrives after forty thousand kalpas; an arhat arrives after twenty thousand kalpas; and a pratyekabuddha arrives after ten thousand kalpas.

For this reason, it is called ‘should not arrive yet arriving.’

“Good man! What causes and conditions constitute ‘should arrive yet not arriving’? ‘Arriving’ refers to the twenty-five realms of existence. All sentient beings are constantly covered by immeasurable afflictions and fetters, revolving back and forth without escape, like a turning wheel. This is called arriving. Shravakas, pratyekabuddhas, and bodhisattvas have forever departed from these realms; therefore, this is called not arriving. Yet because they wish to teach and liberate sentient beings, they manifest within them; therefore, this is also called arriving.

“Good man! What causes and conditions constitute ‘should arrive and arriving’? ‘Arriving’ means the twenty-five realms of existence. Because of the causes and conditions of afflictions possessed by all ordinary beings, stream-enterers, and up to non-returners, this is called ‘should arrive and arriving.’

“Good man! Hearing what is unheard is likewise so. There is ‘the unheard that is heard’; ‘the unheard that is not heard’; ‘the heard that is not heard’; and ‘the heard that is heard.’ What is called ‘the unheard that is heard’? Good man! ‘The unheard’ is Great Nirvana. Why is it unheard? Because it is not conditioned, is not sound, and cannot be spoken. Why is it also heard? Because its names—Permanence, Bliss, Self, and Purity—can be heard. For this reason, it is called ‘the unheard that is heard.’”

At that time, Great Bodhisattva King of Lofty Virtue, Universally Radiant Light addressed the Buddha, saying:

“World-Honored One! According to the Buddha’s words, Great Nirvana cannot be heard; why, then, is it said that permanence, bliss, self, and purity can be heard? Why is this so? World-Honored One! When the afflictions have been severed, one is said to have attained nirvana; if they have not yet been severed, one is said not to have attained it. For this reason, the nature of nirvana did not exist before but exists now. If a worldly dharma did not exist before but exists now, it is called impermanent. It is like a jar and so forth: it did not exist before but exists now, and after coming into existence, it returns to nonexistence; therefore, it is called impermanent. If nirvana is likewise, how can it be said to be permanence, bliss, self, and purity?

“Furthermore, World-Honored One! Whatever is brought to completion through contributory causes is called impermanent. If nirvana is likewise, it should be impermanent. What are those causes and conditions? They are the thirty-seven factors conducive to enlightenment, the six paramitas, the four immeasurable minds, contemplation extending to the characteristic of bones, ānāpāna (?), the six bases of mindfulness, the breaking down of the six great elements, and so forth. Dharmas such as these are all causes and conditions that bring nirvana to fulfillment; therefore, it should be called impermanent.

“Furthermore, World-Honored One! Whatever exists is called impermanent. If nirvana exists, it too should be impermanent. As the Buddha previously said in the Agama Sutras, shravakas, pratyekabuddhas, and all Buddhas, the World-Honored Ones, possess nirvana. For this reason, it should be called impermanent.

“Furthermore, World-Honored One! A dharma that can be seen is called impermanent. As the Buddha previously said, upon seeing nirvana, one succeeds in severing all afflictions.

“Furthermore, World-Honored One! Just as empty space presents no obstruction to any sentient being, it is called impermanent. If nirvana were permanent, why would some sentient beings attain it while others do not? If nirvana is thus not equal toward all sentient beings, it cannot be called permanent.

“World-Honored One! Suppose one hundred people share a common enemy. If that enemy is slain, many people will enjoy happiness. If nirvana is an impartial dharma, then when one person attains it, many people should attain it; when one person severs the bonds of affliction, many people should likewise sever them. If this is not so, how can it be called permanent?

“Suppose someone reveres, makes offerings to, honors, and praises a king, a prince, parents, or teachers and elders, and thereby obtains material benefits. That is not called permanent. Nirvana is likewise and cannot be called permanent. Why is this? Because previously, in the Agama Sutras, the Buddha told Ananda: ‘If anyone reveres nirvana, that person will sever the bonds and experience immeasurable bliss.’ For this reason, it cannot be called permanent.

“World-Honored One! If within nirvana there are the designations permanence, bliss, self, and purity, then it cannot be called permanent. If these do not exist within it, how can they be spoken of?”

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

– The essence of nirvana is not something that formerly did not exist and now comes into being. If the essence of nirvana formerly did not exist and now came into being, it would not be an unconditioned, undefiled, eternally abiding Dharma. Whether a Buddha appears or does not appear, its nature and characteristics eternally abide; yet because sentient beings are obscured by afflictions, they do not see nirvana and consequently suppose that it does not exist. Great bodhisattvas permeate and cultivate their minds with moral discipline, concentration, and wisdom. Once they have eradicated the afflictions, they immediately behold that nirvana. You should know that nirvana is an eternally abiding Dharma; it is not something that formerly did not exist and now comes into being. Therefore, nirvana is permanent. Good man! It is like a dark house containing a well filled with the seven kinds of precious treasures. Everyone knows that they are there, but because of the darkness, no one can see them. A wise person skilled in expedient means lights a great, bright lamp and brings it there to illuminate the place, thereby seeing all those treasures. This person does not then conceive that the water and the seven treasures formerly did not exist and have now come into being. Nirvana is likewise: it has inherently existed from the beginning and is not something that has only now come into being. Because of the darkness of the afflictions, sentient beings do not see it. The Tathagata, endowed with great wisdom, uses expedient means to light the lamp of wisdom, enabling the bodhisattvas to behold nirvana—Permanent, Blissful, Self, and Pure. Therefore, the wise should not say of this nirvana that it formerly did not exist and now comes into being. Good man! You say that because nirvana is attained through the causes of adornment, nirvana must be impermanent. This also is not correct. Why is this? Good man! The essence of nirvana is neither born nor produced; neither real nor unreal; neither brought forth by karmic activity nor an outflowing, conditioned Dharma; neither heard nor seen; neither subject to falling nor death; neither characterized by difference and change nor characterized by sameness; neither abiding nor returning; neither past, future, nor present; neither one nor many; neither long nor short; neither round nor square; neither pointed nor blunt; neither possessing characteristics nor lacking characteristics; neither name nor form; neither cause nor effect; neither self nor what belongs to self.... For this reason, nirvana is eternal and unchanging. Only after cultivating wholesome dharmas for immeasurable asamkhyeya kalpas to adorn oneself does one finally behold it. Good man! It is like water possessing eight qualities beneath the earth, which sentient beings cannot obtain. When a wise person undertakes the work of digging through the earth, that water is immediately obtained. Nirvana is likewise. It is like a blind person who cannot see the sun and moon. When treated by a skilled physician, the person is then able to see them; yet the sun and moon did not formerly not exist and only now come into being. Nirvana is likewise: it inherently existed before and is not something that has only come into being today. Good man! It is like a person guilty of an offense who, after being confined in prison for a long time, is finally released, returns home, and sees his parents, brothers, wife, children, and relatives. Nirvana is likewise. Good man! You say that because nirvana depends upon causes and conditions, it must be impermanent. This also is not correct! Why is this? Good man! There are five kinds of causes. What are the five? First, the productive cause; second, the conjoining cause; third, the sustaining cause; fourth, the cause of growth; and fifth, the remote cause. What is called the productive cause? The productive cause consists of karma, afflictions, and so forth; externally, it consists of the seeds of grasses, trees, and so forth. This is called the productive cause. What is called the conjoining cause? The wholesome conjoins with a wholesome mind, the unwholesome conjoins with an unwholesome mind, and the indeterminate conjoins with an indeterminate mind. This is called the conjoining cause. What is called the sustaining cause? When a pillar supports a house from beneath, the house does not collapse; mountains, rivers, and trees remain standing by depending upon the earth. Internally, because there are the four great elements and immeasurable afflictions, sentient beings continue to abide. This is called the sustaining cause. What is called the cause of growth? Causes and conditions such as clothing, food, and drink enable sentient beings to grow. Externally, when a seed is not burned by fire or eaten by birds, it is able to grow. Sramanas, brahmins, and others grow by relying upon causes such as preceptors and spiritual friends. Children grow because of their parents. This is called the cause of growth. What is called the remote cause? It is like relying upon a sacred spell so that ghosts cannot cause harm, incantations cannot injure, and poison cannot strike. By relying upon a king, one is free from bandits. A sprout relies upon earth, water, fire, wind, and so forth. The person who collects water is the remote cause of cream. Form, light, and so forth are remote causes of consciousness. The generative essences of the father and mother are remote causes of a sentient being. Seasons and so forth are all called remote causes. Good man! Since the essence of nirvana is not produced by any of these five kinds of causes, how can it be said to be impermanent because of causes? Furthermore, good man! There are also two kinds of causes: first, the producing cause; second, the revealing cause. The potter’s wheel and cord are called producing causes. Lamps, torches, and so forth that illuminate objects in darkness are called revealing causes. Good man! Great nirvana does not exist because of a producing cause; it is disclosed solely through revealing causes! The revealing causes are the thirty-seven dharmas conducive to awakening, the six paramitas.... These are called revealing causes. Good man! Giving is a cause of nirvana, but it is not a cause of great nirvana. Dana-paramita alone may be called a cause of great nirvana. The thirty-seven factors conducive to awakening are causes of nirvana, but they are not causes of great nirvana. Only the cultivation of the Dharma of bodhi for immeasurable, boundless asamkhyeya kalpas may be called a cause of great nirvana.

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

– World-Honored One! Why is giving not called dana-paramita? How may giving be called dana-paramita?... and so forth, through to: Why is prajna not called prajnaparamita? How may it be called prajnaparamita? What is called nirvana? What is called great nirvana?

The Buddha said:

– A great bodhisattva who practices the Vaipulya Great Parinirvana neither hears of giving nor sees giving; neither hears of dana-paramita nor sees dana-paramita... and so forth, through to: neither hears of prajna nor sees prajna; neither hears of prajnaparamita nor sees prajnaparamita; neither hears of nirvana nor sees nirvana; neither hears of great nirvana nor sees great nirvana. A great bodhisattva who practices great nirvana sees and knows the dharmadhatu and clearly comprehends that the true characteristic is empty, devoid of anything possessed, and devoid of any characteristic compounded by cognition. The bodhisattva realizes the characteristic of the undefiled, the characteristic of nonaction, the characteristic of an illusion, the characteristic of a mirage shimmering in the heat, and the empty characteristic of a city of the gandharvas. At that time, having realized such characteristics, the bodhisattva is free from greed, anger, and delusion, and neither hears nor sees. This is called the true characteristic of a great bodhisattva, abiding securely in true reality. The great bodhisattva personally knows: this is dana; this is dana-paramita... and so forth, through to: this is prajna; this is prajnaparamita; this is nirvana; this is great nirvana.

Good man! What is called giving that is not paramita? When one sees someone asking and only then gives, this is called giving, but not paramita.

If, even when no one asks, one freely opens one’s heart and gives of one’s own accord, this is called dana-paramita. If one gives only from time to time, this is called giving, but not paramita. If one constantly practices giving, this is called dana-paramita.

If, after giving to someone, one subsequently gives rise to regret, this is called giving, but not paramita. If one gives and does not regret it, this is called dana-paramita. When a great bodhisattva, regarding wealth and possessions, gives rise to four fears—of kings, thieves, water, and fire—and joyfully gives them away, this is called dana-paramita.

If one gives in hope of karmic recompense, it is called giving, but not paramita. Giving without hoping for recompense is called dana-paramita. If one gives because of fear, for fame, for gain and support, because of an inherited family custom, for the five heavenly sensual pleasures, out of arrogance, out of conceit of superiority, for friendship, or for future-life recompense, and so forth, this is like an exchange conducted in a marketplace.

Good man! It is like a person planting trees in order to obtain shade, flowers, fruit, timber, and so forth. If a practitioner practices giving in this manner, and so forth, it is called giving, but not paramita.

A great bodhisattva who practices this Great Nirvana does not perceive a giver, a recipient, or a gift; does not perceive the time; does not perceive a field of merit or what is not a field of merit; does not perceive cause; does not perceive condition; does not perceive karmic recompense; does not perceive an agent; does not perceive a recipient; does not perceive much; does not perceive little; does not perceive purity; does not perceive impurity; does not despise the person who receives the possessions of his own person; does not perceive one who sees; does not perceive one who does not see; and does not reckon things as his own or another’s.

He practices giving solely for the sake of the eternally abiding Dharma of the Vaipulya Great Parinirvana; he performs acts of giving for the benefit of all sentient beings; he gives in order to eliminate the afflictions of all sentient beings; and he gives so that sentient beings will not perceive a recipient, a giver, or the goods that are given. Good man! It is as though a person falls into the great ocean and, by grasping a corpse, is able to reach deliverance.

When a great bodhisattva who practices Great Nirvana performs giving, it is likewise so—like that corpse. Good man! It is as though a person is confined in a deep prison whose gateways are firmly secured, but there is a single latrine opening through which he immediately escapes and reaches a place free of obstruction.

When a great bodhisattva who practices Great Nirvana performs giving, it is likewise so. Good man! It is as though a person of noble rank, faced with terrifying and imminent danger and having nowhere else to turn, takes refuge with a chandala.

When a great bodhisattva who practices Great Nirvana performs giving, it is likewise so. Good man! It is as though a sick person consumes impure food and drink in order to be freed from the suffering of illness.

When a great bodhisattva who practices Great Nirvana performs giving, it is likewise so. Good man! It is as though a brahmin, encountering a time of scarcity, eats dog meat in order to preserve his life.

When a great bodhisattva who practices Great Nirvana performs giving, it is likewise so. Good man! In the Great Nirvana, matters such as these, unheard throughout immeasurable kalpas until now, are now heard.

Sila and sila-paramita, and so on, through prajna and prajna-paramita, are as the Buddha extensively explained in the Miscellaneous Flower Sutra.

Good man! What is meant when a great bodhisattva who practices Great Nirvana hears what has not been heard? The profound meanings of the twelve divisions of scripture, unheard from ancient times until now, are now heard in full through this sutra.

Although they were heard before, only their names were heard; now, in this Great Nirvana Sutra, their meanings are heard. Sravakas and pratyekabuddhas hear only the names of the twelve divisions of scripture but do not hear the meanings of those scriptures; now, through this sutra, they hear them in full. This is called hearing what has not been heard.

Good man! In all the sutras of the sravakas and pratyekabuddhas, it has never been heard that the Buddha possesses Permanence, Bliss, Self, and Purity; that he does not ultimately become extinguished; that the Three Jewels and Buddha-nature have no differentiating characteristics; and that those who violate the four grave precepts, slander the Vaipulya Sutras, commit the five heinous offenses, or are icchantikas all possess Buddha-nature.

Today, in this sutra, these things are heard. This is called hearing what has not been heard.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Nineteen -