大般涅槃經

Volume Five

THE CHAPTER ON THE FOUR MARKS (continued)

At that time, Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! According to the Buddha’s words, all Buddhas, the World-Honored Ones, possess a secret treasury, but this cannot be so. Why? Because all Buddhas, the World-Honored Ones, have only secret speech, not a secret treasury. It is like the mechanical wooden figure of an illusionist. Although people see it bend, stretch, bow, and raise its head, they do not know what operates it from within. The Buddha-Dharma is not like this, for it enables all sentient beings to attain knowledge and vision completely. Why, then, should it be said that all Buddhas, the World-Honored Ones, possess a secret treasury?”

The Buddha praised Kasyapa, saying:

“Excellent! Excellent, good man! It is exactly as you say!

The Tathagata truly has no secret treasury. Why? It is like the full autumn moon, which appears pure and clear in the open sky, unobscured and visible to everyone.

The words of the Tathagata are also like this: disclosed and revealed, pure and clear, without obstruction or concealment. Fools who cannot understand them regard them as a secret treasury. The wise, who awaken, comprehend, and penetrate them, do not call them a treasury.

Good man! Suppose someone amassed gold and silver amounting to countless hundreds of millions, but was miserly and greedy at heart and unwilling to give to or relieve the poor. Such hoarding may be called a secret treasury.

The Tathagata is not like this. Throughout boundless kalpas, he has accumulated the immeasurable precious treasures of the wondrous Dharma, yet without miserliness or greed, and he constantly bestows them upon all sentient beings. Why, then, should it be said that the Tathagata possesses a secret treasury?

Good man! Suppose a person’s faculties were incomplete, perhaps lacking an eye, a hand, or a foot. Out of shame, he would not let others see him.

Since others could not see him, this might be called a secret treasury. The Tathagata is not like this. The true Dharma he possesses is complete and without deficiency, and he enables everyone to behold it.

Why, then, should it be said that the Tathagata possesses a secret treasury? Good man! Suppose a poor man owed others a great deal of wealth and, fearing his creditors, hid himself and refused to appear.

This might be called concealment. The Tathagata is not like this. He owes no worldly dharma to any sentient being.

Although he owes sentient beings the supramundane Dharma, he does not ‘conceal’ it. Why? Because he always regards sentient beings as his only child and expounds the unsurpassed Dharma for their sake.

Good man! Suppose a wealthy elder possessed many treasures and had only one child, whom he deeply cherished and loved, never abandoning him in his heart. He would display all the precious treasures he possessed before that child.

The Tathagata is also like this, regarding all sentient beings as his only child. Good man! People in the world cover the male or female organs with clothing because they are ugly and coarse; therefore this is called concealment.

The Tathagata is not like this, for he has forever severed this faculty. Because he has no such faculty, there is nothing to conceal. Good man!

The discourses possessed by brahmins are certainly not intended to be heard by kshatriyas, vaishyas, shudras, and others. Why? Because these discourses contain faults and defects.

The true Dharma of the Tathagata is not like this: it is good at the beginning, good in the middle, and good at the end. Therefore, it cannot be called a secret treasury. Good man!

Suppose an elder had only one child, whom he constantly remembered and loved without cease. He brought the child to a teacher, wishing him to receive instruction, but fearing that the child would not learn quickly, he immediately brought him home again. Because of his loving concern, the elder diligently taught the child day and night the half-letter (?) but did not teach him the Vyakarana treatise.

Why? Because his child’s abilities were still immature and he was not yet capable of bearing it. Good man!

Suppose the elder had taught him the half-letter; would that child then immediately understand the Vyakarana treatise?”

“World-Honored One! He would not understand it.”

“Then did that elder possess a secret treasury in relation to this child?”

“World-Honored One! He did not. Why? Because the child was still young, he did not teach it to him! It was not because he secretly begrudged it that he did not reveal it. Why is this so? Only if he harbored jealousy, kept it secret, and begrudged it could this be called concealment. The Tathagata is not like this, so why should it be said that the Tathagata possesses a secret treasury?”

The Buddha said:

“Excellent! Excellent, good man! It is exactly as you say!

Only when there is anger, jealousy, miserliness, and begrudging may it be called concealment. The Tathagata has no anger or jealousy, so how could it be called concealment? Good man!

That great elder symbolizes the Tathagata, and the only child symbolizes all sentient beings. The Tathagata impartially regards all sentient beings as his only child. Teaching the only child means teaching the sravaka disciples.

The half-letter symbolizes the nine divisions of scripture. The Vyakarana treatise symbolizes the Vaipulya scriptures of the Mahayana. Because the sravakas lacked the power of wisdom, the Tathagata expounded for them the half-letter—the scriptures of the nine divisions—but did not expound for them the Vyakarana treatise, the Mahayana Vaipulya.

Good man! When that elder’s child had grown up and possessed sufficient ability to read and study, then if the elder did not expound the Vyakarana treatise for him, this could be called concealment. If the sravakas possessed sufficient capacity to receive the Mahayana Vyakarana, but the Tathagata kept it secret and begrudged it, refusing to expound it for them, then it could be said that the Tathagata possessed a secret treasury.

But the Tathagata is not like this; therefore, the Tathagata has no secret treasury. Just as that elder, after teaching the half-letter, next expounded the Vyakarana treatise for his child, so too, after teaching my disciples the half-letter—the scriptures of the nine divisions—I next expounded the Vyakarana treatise for them, namely, that the Tathagata is eternal and unchanging.

“Furthermore, good man! It is like the summer months, when clouds and mist gather in the sky, thunder rolls and lightning flashes, and heavy rain pours down, enabling farmers who sow seeds to reap abundant fruits. Those who sow no seeds have no harvest. The absence of a harvest is not the fault of the naga king, nor does that naga king conceal anything. I am also like this. I pour down the rain of the great Dharma, the Great Nirvana Sutra. If sentient beings have planted roots of goodness, they obtain the fruit and sprouts of wisdom. If they have no seeds of goodness, there is no harvest. The absence of a harvest is not the fault of the Tathagata. Indeed, the Buddha-Tathagata conceals nothing.”

Kasyapa then said:

“I now know with certainty that the Tathagata, the World-Honored One, has nothing secret or concealed. As the Buddha has said, the Vyakarana treatise declares that the Buddha-Tathagata is eternal and unchanging. Yet this cannot be so! Why? Because the Buddha formerly spoke this verse:

All Buddhas and pratyekabuddhas,

And the assembly of sravaka disciples,

Must relinquish their impermanent bodies;

How much more so ordinary beings?

Now you have just said that the Tathagata is eternal and unchanging. What does this mean?”

The Buddha said:

“Good man! It was for all my śrāvaka disciples, teaching them the ‘half-letter,’ that I spoke that verse. Again, good man!

When King Prasenajit’s mother passed away, he wept in grief and longing and could not restrain himself, so he came to where I was. I then asked him, ‘Great King, why have you come here so sorrowful and distressed?’ The king said, ‘World-Honored One! The queen mother of the realm passed away today!

If anyone could restore my mother to life as before, I would give that person elephants, horses, the seven precious treasures of the kingdom, and even my own life in recompense for that kindness.’ I then said, ‘Great King! Do not grieve, lament, or wail! When the lifespan of any sentient being comes to an end, that is called death.

Even Buddhas, pratyekabuddhas, and śrāvaka disciples must relinquish this body; how much more so ordinary beings!’ Good man! It was for King Prasenajit, teaching him the ‘half-letter,’ that I spoke that verse. Now, for my śrāvaka disciples, I expound the Vyākaraṇa treatise and declare that the Tathagata is eternal and undergoes no change.

If anyone says that the Tathagata is impermanent, why does that person’s tongue not fall out?”

Kasyapa again said:

“As the Buddha has said:

Without any accumulation,

Content with food,

Like a bird flying through the sky,

Whose tracks cannot be found.

“What does this mean? World-Honored One! In this assembly, who is said to be without accumulation? Who is said to be content with food and drink? Who travels through empty space, leaving tracks that cannot be found? And to what direction does this traveler go?”

The Buddha said:

“Kasyapa! Accumulation ordinarily refers to treasures. Good man!

Accumulation is of two kinds: the first is conditioned, and the second is unconditioned. Conditioned accumulation is the practice of śrāvakas. Unconditioned accumulation is the practice of the Tathagata.

Good man! The Sangha is also of two kinds: conditioned and unconditioned. The conditioned Sangha refers to the śrāvakas.

The śrāvaka Sangha does not accumulate such things as male and female servants, objects contrary to the Dharma, storehouses, rice and grain, salt, sesame, or beans of various sizes. If anyone says that the Tathagata permits the keeping of male and female servants, attendants, and such things, that person’s tongue will shrivel. Those among my śrāvaka disciples who possess no such things are said to be without accumulation and are also said to be content with food and drink.

One who greedily craves food is called discontented; one who does not greedily crave food is called contented. ‘Tracks difficult to find’ means drawing near to the path of unsurpassed bodhi. I say that although this person travels, he arrives nowhere.”

Kasyapa again said:

“If even the conditioned Sangha makes no accumulation, how much less would the unconditioned Sangha. The unconditioned Sangha is the Tathagata; how, then, could the Tathagata have any accumulation? Accumulation means storing and concealing. Therefore, in everything the Tathagata says, there is neither concealment nor regret; how could it be called a store? ‘Tracks cannot be found’ refers to nirvana. In nirvana there are no sun, moon, or stars; no cold, heat, wind, or rain; no birth, aging, illness, or death; and none of the twenty-five realms of existence. It is free from all sorrow, suffering, and afflictions. Thus, the Tathagata’s abiding place of nirvana is eternal and unchanging. For this reason, the Tathagata went to the śāla grove at the time of Great Nirvana and entered nirvana.”

The Buddha said:

“Kasyapa! It is called ‘Great’ because its nature is vast and expansive. Just as a person of immeasurably long life is called a great man, if that person can abide securely in the true Dharma, he is called the most excellent among human beings.

Concerning the eight awakenings of great beings of which I have spoken, are they possessed by one person or by many? If one person possesses all eight, that person is supreme. It is called nirvana because it is free from sores and tumors.

Good man! Suppose a person is struck by a poisoned arrow and suffers great pain. He encounters a skilled physician who extracts the poisoned arrow and applies excellent medicine, enabling him to escape his agony and enjoy peace and happiness.

That physician then travels through cities, towns, and villages. Wherever people suffer from sores, tumors, and other afflictions, he goes there and cures all their suffering. Good man!

The Tathagata is likewise. Having attained complete and perfect enlightenment, he becomes the Great King of Physicians. He sees that sentient beings in Jambudvipa have suffered throughout immeasurable kalpas, struck by the poisoned arrows of the afflictions of lust, anger, and delusion, and enduring tremendous suffering and anguish.

For their sake, I teach the ambrosial Dharma medicine of the Mahayana sutras. After curing beings in this place, I then go to other regions where beings have been struck by the poisoned arrows of the afflictions, manifest as a Buddha, and cure the sentient beings there. Therefore, it is called Great Parinirvana.

Great Parinirvana is called the place of liberation. Wherever there are sentient beings to be tamed, the Tathagata manifests among them and performs his work. Because of this profound and true meaning, it is called Great Nirvana.”

Bodhisattva Kasyapa again addressed the Buddha:

“World-Honored One! Are physicians in the world able to cure the sores and tumors of all sentient beings?”

“Good man! The sores and tumors of the world are generally of two kinds: those that can be cured and those that cannot be cured. Physicians can cure all those that are curable, but they cannot cure those that are incurable.”

Kasyapa again said:

“According to what the Buddha has said, the Tathagata has already finished curing the sentient beings in Jambudvipa! If they have been cured, why are there still sentient beings in that realm who have not attained nirvana? If they have not all attained it, why does the Tathagata say that he has finished curing them and wishes to go elsewhere?”

“Good man! The sentient beings within Jambudvipa are of two kinds: the first have faith, and the second lack faith. Those who have faith are said to be curable. Why is this? Because they will certainly attain nirvana and will no longer have sores or tumors. Therefore, I say that I have finished curing the sentient beings of Jambudvipa. Those who lack faith are called icchantikas. Icchantikas are said to be incurable. Apart from the icchantikas, all the rest have been cured. Therefore, nirvana is called freedom from sores and tumors.”

“World-Honored One! What is called nirvana?”

“Good man! Nirvana may be called liberation.”

Kasyapa again said:

“Is it called liberation because it is form, or because it is not form?”

The Buddha said:

“Good man! It may be form, or it may not be form! What is said not to be form is the liberation of śrāvakas and pratyekabuddhas. What is said to be form is the liberation of all Buddhas and Tathagatas. Good man! Therefore, liberation is both form and non-form. For my śrāvaka disciples, I say that it is not form.”

“World-Honored One! If śrāvakas and pratyekabuddhas are not form, how can they abide?”

“Good man! Just as the gods of the sphere of neither perception nor non-perception are both form and not form, yet I also say they are not form. If someone were to challenge this, saying, ‘If the gods of the sphere of neither perception nor non-perception are not form, how can they abide, move, come, advance, or remain still?’—such a meaning belongs to the domain of the Buddhas and is not understood by śrāvakas. Liberation is likewise: it is both form and not form, yet it is said not to be form; it is both perception and not perception, yet it is said not to be perception. Such a meaning belongs to the domain of the Buddhas and is not understood by śrāvakas or pratyekabuddhas.”

At that time, Bodhisattva Kasyapa again addressed the Buddha, saying:

“World-Honored One! I pray that you will once more graciously show compassion and expound extensively the meaning of liberation in the practice of the Great Parinirvana!”

The Buddha praised Kasyapa, saying:

– Excellent! Excellent! Good man! True liberation is freedom from all bonds. If true liberation is freedom from all bonds, then it is neither born nor brought about through conjunction. For example, a child is born through the union of father and mother, but true liberation is not so. Therefore liberation is called unborn. Kasyapa! Just as ghee is pure in nature, so too is the Tathagata: he is not born through the union of father and mother. The nature of the Tathagata is pure; his manifestation as having parents is solely for the purpose of liberating sentient beings. True Liberation is the Tathagata, and the Tathagata and liberation are neither two nor different. For example, when various seeds are sown in spring and encounter warm, moist weather, they immediately sprout. True Liberation is not so!

Furthermore, liberation is called empty nonexistence. Empty nonexistence is liberation. Liberation is the Tathagata. The Tathagata is empty nonexistence, not something fashioned or produced. Whatever is fashioned or produced is like city walls, towers, and pavilions. True Liberation is not so. Therefore liberation is the Tathagata.

Furthermore, liberation is the unconditioned Dharma. A potter, for example, makes vessels and later breaks them, but liberation is not so. True Liberation is neither born nor extinguished. Therefore liberation is the Tathagata. The Tathagata is likewise neither born nor extinguished, neither aging nor dying, neither broken nor destroyed, and is not a conditioned dharma. For this reason he is called the Tathagata.

What is meant by saying that upon entering Great Nirvana there is neither aging nor death? Aging means change: the hair turns white and the face becomes wrinkled. Death means the body disintegrates and life comes to an end. No such dharmas exist in liberation. Because these things are absent, it is called liberation. The Tathagata likewise has no white hair, wrinkled face, or conditioned dharmas. Therefore the Tathagata does not age. Where there is no aging, there is no death.

Furthermore, liberation is called freedom from illness. What is called illness includes the four hundred and four diseases, as well as other external afflictions that invade and harm the body. In this state of liberation none of these illnesses exists; therefore it is called liberation. Freedom from illness is True Liberation. True Liberation is the Tathagata. Since the Tathagata is free from illness, the Dharma-body is also free from illness. Thus freedom from illness is the Tathagata.

Death means the disintegration of the body and the ending of life. In this state of liberation there is no death; it is therefore amrita. Amrita is True Liberation. True Liberation is the Tathagata. Since the Tathagata has accomplished such merits, how could one say that the Tathagata is impermanent? There is no basis for saying that the Tathagata is impermanent! How could the Vajra Body be called impermanent? Therefore the Tathagata cannot be said to come to the end of life.

The Tathagata is pure and without defilement. The Tathagata’s body is not an impure womb-born body. Just as the pundarika lotus is pure in its essential nature, so too are the Tathagata and liberation. Thus liberation is the Tathagata. Therefore the Tathagata is pure and undefiled.

Furthermore, in liberation the sores and tumors of the outflows are forever gone without remainder. The Tathagata is likewise free from all sores and tumors of the outflows.

Furthermore, liberation is free from contention. For example, when a hungry person sees someone else eating and drinking, the thought of greedily seizing the food arises. Liberation is not so.

Furthermore, liberation is called peaceful tranquility. Ordinary people say that whatever is peacefully tranquil refers only to Mahesvara. Such a statement is false. True peaceful tranquility is ultimate liberation. Ultimate liberation is the Tathagata.

Furthermore, liberation is called security. A place infested with many bandits is called insecure. Only a pure and equitable place is called secure. In this liberation there is no fear; therefore it is called security. Thus security is True Liberation. True Liberation is the Tathagata. The Tathagata is the Dharma.

Furthermore, liberation has no peer. To have peers is like kings who have royal counterparts in neighboring countries. True Liberation is not so. It has no peer, like a Wheel-Turning Sage King whom no one can equal. Liberation is likewise without a peer. Being without a peer is True Liberation. True Liberation is the Tathagata, the Wheel-Turning Sage King. Therefore the Tathagata has no peer. There is no basis for saying that the Tathagata has a peer.

Furthermore, liberation is called freedom from sorrow. To have sorrow is like a king who fears calamity from a powerful neighboring country and consequently becomes distressed. In liberation there is no such thing. It is like having destroyed hostile bandits and thereafter being free from anxiety. Liberation is likewise free from anxiety and fear. Freedom from anxiety and fear is the Tathagata.

Furthermore, liberation is called freedom from both sorrow and joy. For example, a man has only one son, who travels far away to earn a living. Suddenly the father receives dire news, and upon hearing it he is filled with grief. Later he hears that his son is still alive, and immediately becomes joyful. In liberation there is no such thing. Freedom from sorrow and freedom from joy are True Liberation. True Liberation is the Tathagata.

Furthermore, liberation is free from dust and defilement. For example, after the days of spring have passed, winds arise and dust fills the air like a haze. In liberation there is no such thing. Freedom from dust and haze is an analogy for True Liberation. True Liberation is the Tathagata.

It is like the luminous jewel in the topknot of a Sage King, which is without defilement. The nature of liberation is likewise without defilement. Freedom from defilement is an analogy for True Liberation. True Liberation is the Tathagata.

Just as the nature of pure gold, unmixed with sand or stone, is alone called a genuine treasure, and one who obtains that treasure regards it as wealth, so too is the nature of liberation, like that genuine treasure. That genuine treasure is an analogy for True Liberation. True Liberation is the Tathagata.

When an earthen jar breaks, it makes a loud noise, but a precious Vajra vessel is not so. In liberation there is no sound of a vessel breaking. The precious Vajra vessel is an analogy for True Liberation. True Liberation is the Tathagata. Therefore the body of the Tathagata cannot be destroyed.

The sound of that breaking vessel is like a castor-oil seed placed in a hot fire, bursting apart with a crack. In liberation there is no such thing. It is like a genuine precious Vajra vessel, which makes no sound of cracking or breaking. Even if immeasurable hundreds of thousands of people were all to shoot at that precious vessel together, they could not destroy it. The absence of the sound of a breaking vessel is an analogy for True Liberation. True Liberation is the Tathagata.

It is like a destitute person who owes another person property and is therefore bound, shackled, beaten, and punished, enduring much bitter suffering. In liberation there is no such thing; there is no indebtedness. It is like an elder possessing immeasurable, innumerable billions of treasures, powerful and sovereign, owing no debt to anyone. Liberation is likewise endowed with immeasurable treasures of the precious Dharma, powerful and sovereign, and free from indebtedness. Freedom from indebtedness is an analogy for True Liberation. True Liberation is the Tathagata.

Furthermore, liberation is called freedom from distress. In spring one suffers from heat, in summer one tastes excessive sweetness, and in winter one encounters freezing cold. In True Liberation there are no such disagreeable things. Freedom from distress is an analogy for True Liberation. True Liberation is the Tathagata.

Again, “not oppressive” may be compared to a person who, after eating his fill of meat and fish, drinks milk. Before long, this person will be near death. In True Liberation, there is no such thing.

If this person obtains good medicine or ambrosia, his affliction will be dispelled. True Liberation is likewise. Good medicine and ambrosia are metaphors for True Liberation.

True Liberation is the Tathagata. What is meant by oppressive and not oppressive? It is like an arrogant and conceited ordinary person who gives rise to this thought: “Among all things, what can harm me?” He then seizes snakes, tigers, and venomous creatures.

You should know that even if this person has not exhausted his lifespan, he will nevertheless meet an untimely death. In True Liberation, there is no such thing. “Not oppressive” is like the divine jewel possessed by a wheel-turning king, which can subdue serpents, insects, and the ninety-six kinds of poisonous creatures and so forth.

If anyone smells the fragrance of this divine jewel, every kind of poison is eliminated. True Liberation is likewise: it causes one to leave far behind all twenty-five kinds of existence. The elimination of poison is a metaphor for True Liberation.

True Liberation is the Tathagata. Again, “not oppressive” is like empty space; liberation is likewise. Empty space is a metaphor for True Liberation.

True Liberation is the Tathagata. Again, “oppressive” is like lighting a lamp or fire near dry grass, which can easily burst into flame. In True Liberation, there is no such thing.

Again, “not oppressive” is like the sun and moon, which do not oppress sentient beings. Liberation is likewise: it does not oppress any sentient being. Not being oppressive is a metaphor for True Liberation.

True Liberation is the Tathagata. Again, liberation is called the immovable Dharma, unlike either enemy or friend. In True Liberation, there is no such thing.

Again, “immovable” is like a wheel-turning king, who has no other noble king as an intimate friend. If he had such an intimate friend, that would be impossible. Liberation is likewise: it has no intimate friend.

If it had an intimate friend, that would be impossible. The king’s having no intimate friend is a metaphor for True Liberation. True Liberation is the Tathagata.

The Tathagata is the Dharma. Again, “not immovable” is like a white silk garment that can easily be dyed. Liberation is not so.

Again, “immovable” is like the varshika flower: it is impossible to make it possess a foul odor or a blue color. Liberation is likewise: it is impossible to make it possess a foul odor or various colors. Therefore, liberation is the Tathagata.

Again, liberation is called rare. A lotus growing in water is not rare; a lotus arising from fire is rare. Whoever sees that flower immediately gives rise to joy.

True Liberation is likewise: whoever beholds that liberation gives rise to joy in the heart. Rarity is a metaphor for True Liberation. True Liberation is the Tathagata.

The Tathagata is the Dharma-body. Again, rarity may be compared to a child who has not yet grown teeth. As the child gradually grows, teeth subsequently appear.

Liberation is not so; being unborn, it does not arise. Again, liberation is called empty and quiescent, without anything indeterminate. What is indeterminate is like an icchantika.

It is impossible that an icchantika can never ultimately change, or that one who has violated the grave precepts cannot attain the Buddha Way. Why is this? If such a person gains pure faith in the Buddha’s true Dharma, then at that moment the state of being an icchantika is extinguished.

If that person further becomes an upasaka, he can also extinguish the state of being an icchantika. Once one who has violated the grave precepts has extinguished this offense, he can attain Buddhahood. Therefore, to say that such a person can never change and cannot attain the Buddha Way is impossible.

In True Liberation, there is no such complete extinction. Again, empty quiescence enters into the Dharma-realm. The nature of the Dharma-realm is True Liberation.

True Liberation is the Tathagata. Furthermore, if the state of an icchantika is completely extinguished, that person can no longer be called an icchantika. What is called an icchantika?

An icchantika is one who has cut off and destroyed all roots of goodness, whose mind does not engage with any wholesome Dharma, and who does not give rise to even a single wholesome thought. In True Liberation, there is no such thing. Because there is no such thing, it is True Liberation.

True Liberation is the Tathagata. Again, liberation is called immeasurable. The quantity of a heap of grain can be known.

True Liberation is not so. The great ocean, for example, cannot be measured. Liberation is likewise immeasurable.

That which is immeasurable is True Liberation. True Liberation is the Tathagata. Furthermore, liberation is called the Dharma without measure.

Just as a single sentient being has many karmic results, liberation likewise has immeasurable fruits. Immeasurable fruition is True Liberation. True Liberation is the Tathagata.

Furthermore, liberation is called vast and great. Just as nothing equals the great ocean, so too nothing can equal liberation. That which nothing can equal is True Liberation.

True Liberation is the Tathagata. Furthermore, liberation is called supreme. Just as empty space is highest and beyond compare, liberation is likewise highest and beyond compare.

That which is highest and beyond compare is True Liberation. True Liberation is the Tathagata. Furthermore, liberation is called unsurpassable.

Just as no beast can pass beyond the dwelling place of a lion, so too nothing can pass beyond liberation. That which cannot be passed beyond is True Liberation. True Liberation is the Tathagata.

Furthermore, liberation is called unsurpassed. Just as the north is the upper direction among all directions, liberation likewise has nothing above it. That which has nothing above it is True Liberation.

True Liberation is the Tathagata. Furthermore, liberation is called that above which there is nothing higher. Just as the north, in relation to the east, is the unsurpassed upper direction, liberation is likewise such that there is no “higher above the higher.” That above which there is nothing higher is True Liberation.

True Liberation is the Tathagata. Furthermore, liberation is called the eternal Dharma. The bodies of humans and devas decay, and their lives come to an end.

This is called impermanent, not eternal. Liberation is likewise not impermanent. That which is not impermanent is True Liberation.

True Liberation is the Tathagata. Furthermore, liberation is called firm and real. Just as khadira, candana, and aloeswood are firm and substantial by nature, liberation is likewise firm and real in nature.

That which is firm and real in nature is True Liberation. True Liberation is the Tathagata. Furthermore, liberation is called not hollow.

Bamboo, reeds, and rushes, for example, are hollow and sparse in substance. Liberation is not so. You should know that liberation is the Tathagata.

Furthermore, liberation is called undefilable. It is like a wall that has not yet been coated with lime, upon which mosquitoes and gnats roam. Once it has been coated with lime and adorned with decorative patterns, insects smell its pervasive fragrance and no longer remain upon it.

Their not remaining there is a metaphor for True Liberation. True Liberation is the Tathagata. Furthermore, liberation is called boundless.

Villages and settlements all have markers indicating their boundaries, but liberation is not so. Empty space, for example, has no boundary. Liberation is likewise without boundary.

Thus, liberation is the Tathagata. Furthermore, liberation is called invisible. Just as the tracks of a bird in the sky are difficult to see, so too is true liberation difficult to see.

True liberation is the Tathagata. Furthermore, liberation is called exceedingly profound. Why is this?

Because it is a realm inaccessible to shravakas and pratyekabuddhas. That which is inaccessible is true liberation. True liberation is the Tathagata.

Furthermore, that which is exceedingly profound is revered by all Buddhas and bodhisattvas. Just as a filial child who makes offerings to his parents gains exceedingly profound merit, exceedingly profound merit is an analogy for true liberation. True liberation is the Tathagata.

Furthermore, liberation is called invisible. Just as a person cannot see the crown of his own head, so too is liberation something that shravakas and pratyekabuddhas cannot see. That which cannot be seen is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called having no dwelling. Just as space has no dwelling, so too does liberation.

“Dwelling” is an analogy for the twenty-five realms of existence. Having no dwelling is an analogy for true liberation. True liberation is the Tathagata.

Furthermore, liberation is called ungraspable. An amalaka fruit can be taken and held by a person, but liberation is not so; it cannot be taken and held. That which cannot be taken and held is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called that which cannot be seized. Just as an illusory object cannot be seized and held, so too can liberation not be seized and held.

That which cannot be seized and held is true liberation. True liberation is the Tathagata. Furthermore, liberation has no bodily afflictions.

A person’s body may develop sores, tumors, madness, emaciation, and so forth. In true liberation there are no such illnesses. The absence of such illnesses is an analogy for true liberation.

True liberation is the Tathagata. Furthermore, liberation is called the one taste. Just as milk has one taste, so too does liberation have only one taste.

This one taste is true liberation. True liberation is the Tathagata. Furthermore, liberation is called pure.

Just as water without mud settles and becomes clear, so too does liberation settle and become clear. Being settled and clear is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called the one taste. Just as rain falling through the sky has the single taste of purity, the single taste of purity is an analogy for true liberation. True liberation is the Tathagata.

Furthermore, liberation is called removal. Just as the full moon is unobscured by clouds, so too is liberation unobscured by clouds. Being unobscured by clouds is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called quiescence. Just as a person cured of a fever becomes tranquil in body, so too, through liberation, the body attains quiescence.

The body’s attainment of quiescence is true liberation. True liberation is the Tathagata. Furthermore, liberation is equality.

Venomous snakes, rats, and wolves in a wilderness all harbor the intent to kill. Liberation is not so; it has no intent to kill. Having no intent to kill is true liberation.

True liberation is the Tathagata. Furthermore, equality is like the impartial love of parents toward their children. Liberation is likewise; its heart is impartial.

An impartial heart is true liberation. True liberation is the Tathagata. Furthermore, liberation is called having no other place.

Just as a person dwells solely in a supremely pure and wondrous residence and has no other place, so too does liberation have no other place. Having no other place is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called contentment. A hungry person who encounters a delicious meal may eat without becoming satisfied. Liberation is not so; it is like eating milk porridge, after which nothing further is needed.

Needing nothing further is an analogy for true liberation. True liberation is the Tathagata. Furthermore, liberation is called severance.

Just as a bound person cuts the cords that bind him and is released, so too does liberation sever all the bonds of doubt in the mind. Such severance of doubt is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called reaching the other shore. A great river has this shore and the other shore. Liberation is not so: although it has no shore on this side, it has the other shore.

Having the other shore is true liberation. True liberation is the Tathagata. Furthermore, liberation is called silence.

The waters of the great ocean extend vast and everywhere, producing many sounds, but liberation is not so. Such liberation is the Tathagata. Furthermore, liberation is called sublime.

When various medicines are mixed with haritaki, the medicine tastes bitter. Liberation is not so; its taste is like amrita. A taste like amrita is an analogy for true liberation.

True liberation is the Tathagata. Furthermore, liberation can eliminate all afflictions. Just as a skilled physician compounds various medicines and skillfully treats every kind of illness, so too can liberation eliminate the afflictions.

The elimination of afflictions is true liberation. True liberation is the Tathagata. Furthermore, liberation is called being without crowding or constraint.

A small house cannot accommodate many people, but liberation is not so; it can accommodate multitudes. The capacity to accommodate multitudes is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called the extinction of all craving and is unmixed with sexual desire. Women may possess many desires and cravings, but liberation is not so. Such liberation is the Tathagata.

Thus, the Tathagata is without greed, anger, delusion, arrogance, and so forth. Furthermore, liberation is called being without attachment. Attachment is of two kinds: first, attachment to the self by hungry ghosts; second, attachment to the Dharma.

True liberation is free from the hungry ghosts’ attachment to self, yet, out of compassion for sentient beings, it possesses attachment to the Dharma. Such attachment to the Dharma is true liberation. True liberation is the Tathagata.

Furthermore, liberation is freedom from self and what belongs to self. Such liberation is the Tathagata. The Tathagata is the Dharma.

Furthermore, liberation is complete cessation, freedom from craving for all modes of existence. Such liberation is the Tathagata. The Tathagata is the Dharma.

Furthermore, liberation is rescue and protection, capable of saving all who are afraid. Such liberation is the Tathagata. The Tathagata is the Dharma.

Furthermore, liberation is a refuge. If a person takes refuge in liberation in this way, he will not seek refuge elsewhere. Just as one who relies upon a king does not seek another source of support, yet reliance upon a king is still subject to change, reliance upon liberation is free from change.

Freedom from change is true liberation. True liberation is the Tathagata. The Tathagata is the Dharma.

Furthermore, liberation is called a dwelling. A person traveling through a wilderness encounters dangerous calamities, but liberation is not so; it is without danger or calamity. Being without danger or calamity is true liberation.

True liberation is the Tathagata. Furthermore, liberation is free from all fear. Just as the lion king feels no fear before the hundred kinds of beasts, so too does liberation feel no fear before the hosts of Mara.

Freedom from fear is true liberation. True liberation is the Tathagata.

Furthermore, liberation is without constriction. It is unlike a perilous path so narrow that even two people cannot travel it together. Thus, liberation is the Tathagata.

Furthermore, liberation is without oppression. It is unlike a person who, fearing a tiger, falls into a well. Thus, liberation is the Tathagata.

Furthermore, liberation is without oppression. It is like abandoning a small, broken boat upon the great ocean, obtaining a sturdy vessel, crossing the sea to a place of safety, and experiencing delight of heart. Liberation is likewise: the heart experiences delight.

To experience delight is true liberation. True liberation is the Tathagata. Furthermore, liberation uproots all causes and conditions.

For example, cream arises from milk, butter arises from cream, and ghee arises from butter. In true liberation there are none of these causes. The absence of such causes is true liberation.

True liberation is the Tathagata. Furthermore, liberation can subdue arrogance. It is unlike a great king who looks down upon a lesser king.

Thus, liberation is the Tathagata. The Tathagata is the Dharma. Furthermore, liberation subdues heedlessness.

Heedlessness is the designation given to those of abundant craving, but in true liberation there is no such designation. The absence of that designation is true liberation. True liberation is the Tathagata.

Furthermore, liberation can eliminate ignorance. Just as the finest ghee, from which all impurities have been removed, is then called clarified ghee, liberation is likewise: it removes the impurities of ignorance and gives rise to true illumination. Such true illumination is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called quiescent, pure, undivided, and nondual. It is like a solitary wild elephant without any companion.

Liberation is likewise solitary and nondual. Being solitary and nondual is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called firm and real. The stalks and roots of bamboo, reeds, rice, and sesame are all hollow, yet their seeds are solid. Apart from the Buddha, the Tathagata, all other humans and devas are insubstantial.

True liberation is wholly free from all outflows and the like. Thus, liberation is the Tathagata. Furthermore, liberation is said to enable one to understand clearly and enhance the Self.

True liberation is likewise. Thus, liberation is the Tathagata. Furthermore, liberation is called relinquishing all modes of existence.

It is like a person who, after eating, vomits the food out. Liberation is likewise, relinquishing all modes of existence. Relinquishing all modes of existence is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called certainty. Just as the fragrance of the Vārṣika flower does not reside in any one of its seven petals, liberation is likewise.

Thus, liberation is the Tathagata. Furthermore, liberation is called the water element. Just as the water element surpasses the other elements in its ability to moisten all the seeds of grasses and trees, liberation is likewise able to nurture all living beings.

Thus, liberation is the Tathagata. Furthermore, liberation is called gaining entrance. Just as a gateway provides access to a road, and gold can be obtained where gold is found, liberation is likewise like that gateway: by cultivating non-self, one gains entrance into it.

Thus, liberation is the Tathagata. Furthermore, liberation is called doing well. Just as a disciple who follows a teacher and skillfully obeys the teacher’s instructions is said to do well, liberation is likewise.

Thus, liberation is the Tathagata. Furthermore, liberation is called a supramundane dharma. Among all dharmas, it transcends them and is supreme, just as among all flavors, ghee is supreme.

Liberation is likewise. Thus, liberation is the Tathagata. Furthermore, liberation is called immovable.

Just as a bolted door cannot be moved by the wind, true liberation is likewise. Thus, liberation is the Tathagata. Furthermore, liberation is called free from billows.

The waters of the great ocean rise in waves, but liberation is not so. Thus, liberation is the Tathagata. Furthermore, liberation is like a palace; liberation is likewise.

One should know that liberation is the Tathagata. Furthermore, liberation is called useful. Just as Jambūnada gold has many uses and no one can say that such gold is defective, liberation is likewise without defect.

Being without defect is true liberation. True liberation is the Tathagata. Furthermore, liberation abandons childish conduct.

Just as an adult abandons the behavior of a child, liberation likewise casts off the five skandhas. Casting off the five skandhas is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called ultimate. It is like a person who has been bound, then is freed from bondage, bathes and becomes clean, and only afterward returns home. Liberation is likewise ultimately pure.

Ultimate purity is true liberation. True liberation is the Tathagata. Furthermore, liberation is the joy of the unconditioned.

It is the joy of the unconditioned because craving, anger, and delusion have been vomited out. It is like a person who mistakenly drinks poison and, in order to remove the poison, immediately vomits it out. Once the poison has been vomited out, it is eliminated and the body attains ease and joy.

Liberation is likewise: when the various poisons of the fetters and afflictions have been vomited out, the body attains peace and bliss; this is called the joy of the unconditioned. The joy of the unconditioned is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called severing the four poisonous snakes of the afflictions. Severing the afflictions is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called freedom from all modes of existence, the extinction of all suffering, the attainment of every bliss, the eternal severance of craving, anger, and delusion, and the uprooting of every root of affliction. Uprooting the roots is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called severing all conditioned dharmas, giving rise to all wholesome, undefiled dharmas, and cutting off and blocking all paths. As for such notions as self, non-self, neither self nor non-self, and so forth, it severs only attachment and does not sever the view of Self. The view of Self is called Buddha-nature.

Buddha-nature is true liberation. True liberation is the Tathagata. Furthermore, liberation is called “not empty emptiness.” Empty emptiness means having nothing whatsoever; having nothing whatsoever is what the Nirgranthas and other non-Buddhist practitioners regard as liberation.

Yet in truth these Nirgranthas and others—in truth, these Nirgranthas—have no liberation, and therefore it is called empty emptiness. True liberation is not like this and therefore is not empty emptiness. Not being empty emptiness is true liberation.

True liberation is the Tathagata. Furthermore, liberation is called neither empty nor nonempty. It is like a vessel that holds water, wine, milk, cream, butter, honey, and so forth.

Even when the vessel contains no water, wine, cream, butter, or honey, it is still called a water vessel, a wine vessel, and so forth. Yet such vessels cannot be said to be either empty or nonempty. If they were said to be empty, they could not possess form, fragrance, flavor, or tangible qualities.

If they were said to be nonempty, they nevertheless contain no actual water, wine, or the like. Liberation is likewise: it cannot be said to be form, nor can it be said not to be form; it cannot be said to be empty, nor can it be said to be nonempty. If it were said to be empty, it could not possess Permanence, Bliss, Self, and Purity.

If it were said to be nonempty, then who experiences this Permanence, Bliss, Self, and Purity?

For this reason, it cannot be said to be empty, nor can it be said to be nonempty. “Empty” means that there are no twenty-five realms of existence, no afflictions, no suffering, no marks, and no conditioned activities. Just as a jar that contains no curds is called empty. “Nonempty” means true wholesome form—permanence, bliss, self, and purity—which neither moves nor changes, just like the form, fragrance, taste, and tangible qualities of that jar; hence it is called nonempty. Therefore, liberation is likened to that jar. When that jar encounters the appropriate conditions, it will break apart again, but liberation is not so and cannot be destroyed. That which cannot be destroyed is true liberation. True liberation is the Tathagata.

Furthermore, liberation is called freedom from craving. Suppose a person, with fondness and hope in his heart, longs to become Shakra, Lord of the Devas; the Great Brahma King; or the Lord of the Ishvara Heaven. Liberation is not so. Once one has attained unsurpassed, perfect enlightenment, there is neither craving nor doubt. The absence of craving and doubt is true liberation. True liberation is the Tathagata. It is impossible to say that liberation possesses craving or doubt.

Furthermore, liberation is the severance of craving for existence, the severance of all marks, all bonds, all afflictions, all birth and death, all causes and conditions, and all fruits of retribution.... Such liberation is the Tathagata. The Tathagata is nirvana.

All sentient beings, fearing birth and death and the afflictions, take the Three Refuges. This is like a herd of deer that fears a hunter and succeeds in escaping from him. If a deer makes one leap, this may be likened to taking one refuge.

Thus, three leaps may be likened to taking the Three Refuges. Through these three leaps, it comes to enjoy peace and happiness. Sentient beings are likewise: fearing the evil hunters, the four maras, they take the Three Refuges.

Through the Three Refuges, sentient beings attain peace and happiness. The attainment of peace and happiness is true liberation. True liberation is the Tathagata.

The Tathagata is nirvana. Nirvana is inexhaustible. The inexhaustible is Buddha-nature.

Buddha-nature is certainty. Certainty is unsurpassed, perfect enlightenment.

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! If nirvana, Buddha-nature, certainty, and the Tathagata have one and the same meaning, why is it said that there are Three Refuges?”

The Buddha said to Kashyapa:

“Good man! All sentient beings, fearing birth and death, seek the Three Refuges. Through the Three Refuges, they come to know Buddha-nature, certainty, and nirvana.

Good man! There are dharmas whose names are the same but whose meanings differ, and there are dharmas whose names and meanings both differ. ‘Names being the same but meanings differing’ means that the Buddha is permanent, the Dharma is permanent, the bhikshu Sangha is permanent, and nirvana and space are likewise permanent. This is called ‘names being the same but meanings differing.’ ‘Names and meanings both differing’ means that Buddha signifies awakening, Dharma signifies nonawakening, Sangha signifies harmony, nirvana signifies liberation, and space signifies neither wholesome nor obstructed.

This is called ‘names and meanings both differing.’ Good man! The Three Refuges are likewise so: their names and meanings both differ. How, then, can they be said to be one?

“Therefore, I told Mahaprajapati Gautami not to make offerings to me but to make offerings to the Sangha. If she made offerings to the Sangha, she would thereby completely make offerings to all Three Refuges. Mahaprajapati then replied to me: ‘Within the Sangha there is neither Buddha nor Dharma.

How, then, can it be said that by making offerings to the Sangha, one completely makes offerings to the Three Refuges?’ I further told her: ‘Aunt, by acting in accordance with my words, you make offerings to the Buddha. By making offerings for the sake of liberation, you make offerings to the Dharma. When the Sangha receives and enjoys the offerings, you make offerings to the Sangha.’ Good man!

Therefore, the Three Refuges cannot be one. Good man! The Tathagata sometimes speaks of one as three and sometimes speaks of three as one.

Such a meaning is the domain of the Buddhas and is not comprehended by shravakas or pratyekabuddhas.”

Kashyapa again said:

“According to the Buddha’s words, ultimate peace and happiness are called nirvana. What does this mean? Nirvana entails relinquishing the body and relinquishing cognition. If the body and cognition are relinquished, who will experience bliss?”

The Buddha said:

“Good man! Suppose a person, after eating, becomes nauseated and wishes to vomit, so he goes outside. After he has vomited, he wishes to return.

His companion asks him: ‘Your distress has now passed. Has your illness subsided, so that you wish to return?’ He replies: ‘It has subsided, and my body is now at ease and happy.’ The Tathagata is likewise. Having ultimately and completely transcended the twenty-five realms of existence, he forever abides in the peace and happiness of nirvana, which cannot be moved or altered and has no extinction; he has entirely severed all sensation and is therefore said not to experience bliss.

Such nonexperience of bliss is called eternal bliss. It is impossible to say that the Tathagata experiences bliss. Therefore, ultimate bliss is nirvana.

Nirvana is true liberation. True liberation is the Tathagata.”

Kashyapa again said:

“Is neither arising nor ceasing liberation?”

“Yes, indeed! Yes, indeed! Good man! Neither arising nor ceasing is liberation. Such liberation is the Tathagata!”

Kashyapa again said:

“If neither arising nor ceasing is liberation, then since the nature of space also neither arises nor ceases, it must itself be the Tathagata. Thus, is the nature of the Tathagata liberation?”

The Buddha said to Kashyapa:

“Good man! This is not so!”

“World-Honored One! Why is it not so?”

“Good man! The songs of the kalavinka and the jivajivaka birds are pure and wondrous. Could they possibly be the same as the cries of crows and cuckoos?”

“They are not the same, World-Honored One!”

“Even if the cries of crows and cuckoos were multiplied a hundred, a thousand, or ten thousand times, they could never compare with the songs of the jivajivaka and other such birds.”

Kashyapa again said:

“The songs of the kalavinka and other such birds are exquisite, and their bodies are also dissimilar. How, then, can the Tathagata compare them with crows and cuckoos? This is no different from comparing a mustard seed with Mount Sumeru. It is likewise so with the Buddha and space. The song of the kalavinka may serve as an analogy for the Buddha’s voice; it cannot be used as an analogy for the cries of crows and cuckoos.”

At that time, the Buddha praised Bodhisattva Kashyapa, saying:

“Excellent! Excellent! Good man! You now understand well this exceedingly profound and difficult matter! The Tathagata sometimes, for certain causes and conditions, cites space as an analogy for liberation. Such liberation is the Tathagata. All humans and devas are incapable of finding an analogy for true liberation. In truth, space cannot serve as an analogy for that liberation, but for the sake of teaching and transforming sentient beings, that which is not an analogy—space—is used as an analogy. You should know that liberation is the Tathagata. The nature of the Tathagata is liberation. Liberation and the Tathagata are neither two nor different.

“Good man! ‘Not an analogy’ refers to something that cannot be compared and for which no analogy can be cited. Yet, due to certain causes and conditions, an analogy may be cited. As a sutra says, ‘Her countenance is dignified and beautiful like the full moon,’ and, ‘The splendid, pure white elephant resembles the Snow Mountain.’ The full moon cannot truly be compared with a face, nor can the Snow Mountain truly be compared with a white elephant. Good man! No analogy can truly represent true liberation, yet analogies are formulated for the sake of teaching and transforming sentient beings. Through such analogies, one may know that the nature of all dharmas is likewise so.”

Kashyapa again said:

“What is meant by saying that the Tathagata makes two kinds of statements?”

The Buddha said:

– Good man! Suppose someone, holding a knife or sword and driven by anger, wished to harm the Tathagata. If the Tathagata remained joyful and serene, showing no angry countenance, would that person be able to destroy the Tathagata and thereby commit an act of grave transgression?

– World-Honored One! He would not! Why is this? Because the body-realm of the Tathagata cannot be destroyed. Why is this so? Because there is no aggregation of a body; there is only the Dharma-nature, and in principle the nature of Dharma-nature cannot be destroyed. How, then, could that person destroy the Buddha's body? Yet solely because of his evil intent, he commits an offense leading to the Avici hell. From the circumstances illustrated by such analogies, one may come to know the true Dharma!

At that time, the Buddha praised Bodhisattva Kasyapa, saying:

– Excellent! Excellent! Good man! What I wished to say, you have now said. Furthermore, good man! Suppose an evil man wished to harm his own mother. He was staying in a field beneath a heap of grain. His mother brought him food. When he saw his mother, the thought of harming her arose in him, and he first sharpened his knife. Knowing this, his mother leapt into the heap of grain. The man took up his knife, ran around the heap, and slashed into it. After slashing it, he rejoiced, thinking that he had finished killing her. His mother then emerged and returned home. What do you think? Has that man committed an offense leading to the Avici hell?

– World-Honored One! This cannot be stated categorically! Why is this? If it is said that he is guilty, his mother's body should have been destroyed; but if her body was not destroyed, how could it be said that he is guilty? If it is said that he is not guilty, yet he conceived the thought of killing and harbored joy in his heart, how could it be said that he is not guilty? Although this person has not fully committed the grave transgression, his deed is nevertheless a transgression. From the circumstances illustrated by such analogies, one may come to know the true Dharma!

The Buddha praised Kasyapa, saying:

– Excellent! Excellent! Good man! For this reason, I teach all manner of skillful means and analogies to illustrate liberation. Although I employ immeasurable asamkhyas of analogies, in truth no analogy can adequately compare with it. Under certain circumstances it may be explained by means of analogies; under other circumstances no analogy can be given. Thus liberation, endowed with such immeasurable virtues, leads toward nirvana. The Tathagata's nirvana is likewise endowed with such immeasurable virtues. Because it is perfectly endowed with immeasurable virtues such as these, it is called the Great Parinirvana.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Only now have I begun to understand that the destination reached by the Tathagata has no end. If that destination is endless, it should be known that his lifespan must also be endless.

The Buddha said:

– Excellent! Excellent! Good man! You are now well able to safeguard the true Dharma! If good men and good women wish to sever the bonds of the afflictions, they should safeguard the true Dharma in this way.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Five -