大般涅槃經

Volume Eight

CHAPTER ON THE NATURE OF THE TATHAGATA

PART XII

Venerable Kasyapa said to the Buddha:

“World-Honored One! Is there a Self within the twenty-five realms of existence?”

The Buddha said:

“Good man! The Self signifies the tathagatagarbha. All sentient beings possess Buddha-nature, and this is what is meant by the Self.

From time immemorial, the meaning of this Self has always been concealed by immeasurable afflictions. Therefore, sentient beings are unable to perceive it. Good man!

It is like a poor woman whose house contains many treasuries of pure gold, though no one in her household, whether old or young, knows of them. A stranger skilled in expedient means says to the poor woman, ‘I can now find it for you, but will you clear away the weeds and thoroughly remove the foul grass for me?’ The woman replies, ‘I cannot do so now. If you can show my son where the gold is hidden, I shall then quickly do this for you.’ The man says again, ‘I know an expedient means by which I can show your son.’ The woman replies, ‘Even the old and young in my household do not know of it; how could you possibly know?’ The man says again, ‘Through careful examination, I can now know where it is.’ The woman replies, ‘I too wish to see it.

Please show it to me at once!’ The man then digs up the treasury of gold within that house. When the woman sees it, joy arises in her heart. She regards it as wondrous and reveres and admires the man.

Good man! The Buddha-nature of sentient beings is also like this. No sentient being is able to perceive it, just as that poor woman did not know of the treasure.

Good man! I now universally reveal to all sentient beings that the Buddha-nature they possess is concealed by the afflictions, just as that poor woman possessed a treasury of pure gold but could not see it. Today the Tathagata universally reveals the treasury of awakening within sentient beings—namely, Buddha-nature.

After all sentient beings behold this, joy arises in their hearts, and they take refuge in and revere the Tathagata. The person skilled in expedient means is the Tathagata; the poor woman is the immeasurable multitude of sentient beings; and the treasury of pure gold is Buddha-nature.

“Furthermore, good man! It is like a woman who gives birth to and raises an only child. When the child falls ill, the woman becomes distressed and seeks a good physician.

When the good physician arrives, he blends three medicines—cream, milk, and sugar—and gives them to the child to drink. He then tells the woman, ‘After the child has taken the medicine, do not nurse him. You must wait until the medicine has been digested before nursing him.’ The woman then smears a bitter substance upon her breasts and tells her child, ‘Mother has smeared poison upon her breasts; you must no longer touch them!’ The child, thirsting for milk and wishing to nurse from his mother, smells the poison on her breasts and withdraws from them.

Once the medicine has been digested, the mother washes her breasts clean, calls her child, and offers to nurse him. At that time, although the child is again hungry and thirsty, because he previously smelled the poison, he does not approach. The mother says again, ‘Because you had taken medicine, Mother smeared poison upon her breasts.

Your medicine has now been digested, and Mother has washed herself clean. You may come and drink the milk; it is no longer bitter.’ When the child hears this, he gradually returns and drinks the milk. Good man!

The Tathagata is also like this. In order to liberate all beings, he teaches sentient beings to cultivate the Dharma of non-self. Having cultivated it in this way, they permanently sever attachment to self and enter nirvana.

To eliminate the false views of the world, I reveal the Dharma that transcends the world. I further disclose to the world that what is called the self is false and not real, and that by cultivating non-self the body becomes pure. Just as the woman smeared a bitter substance upon her breasts for the sake of her child, so too does the Tathagata, for the sake of cultivating emptiness, say that all dharmas are without Self.

Just as that woman washed her breasts clean and called her child because she wished him to return and drink her milk, so too do I now teach the tathagatagarbha. Therefore, bhiksus should not become afraid. Just as that child, hearing his mother call, gradually returned and drank her milk, so too should bhiksus discern for themselves the Tathagata’s secret treasury; it cannot be said not to exist.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! In truth, there is no self. Why is this?

When a child is born, it understands nothing. If there were a Self, it would possess understanding on the very day of its birth. For this reason, it is certain that there is no Self.

If a Self definitely existed, it should not perish after taking birth. If all beings possess Buddha-nature and it is permanent, there should be no characteristic of decay. If there were no characteristic of decay, how could there be distinctions among ksatriyas, brahmins, vaisyas, sudras, candalas, and animals?

We now see that the various conditions of karma are not the same and that the several destinies differ from one another. If a self definitely existed, there should be no superiority or inferiority among sentient beings. For this reason, it is certain that Buddha-nature is not a permanent dharma.

If it is said that Buddha-nature is definitely permanent, then for what reason is it also said that there are killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, anger, and wrong views? If the nature of the Self is permanent, why does one become intoxicated and confused after drinking alcohol? If the nature of the Self is permanent, the blind should see forms, the deaf should hear sounds, the mute should be able to speak, and those with crippled legs should be able to walk.

If the nature of the Self is permanent, one should not fear fiery pits, great floods, poisons, swords, evil persons, birds, or beasts. If the self permanently abides, one should not forget what one did in the past. If one did not forget, why would one say, ‘Where have I seen this person before?’ If the Self permanently abides, there should be neither old nor young, neither flourishing nor decline, nor any recollection of things that have passed.

If the Self permanently abides, where does it dwell? Does it reside within spittle or within the colors blue, yellow, red, and white? If the Self permanently abides, it should pervade the body as sesame oil permeates sesame seeds, leaving no empty place; thus, when the body is cut apart, the Self should also be cut apart.”

The Buddha said to Kasyapa:

– Good man! Suppose a prince had a mighty champion. On the champion’s forehead was a vajra jewel. When he wrestled with another champion, the other man struck with his head against the place where the jewel was. The jewel on the champion’s forehead was immediately driven beneath his skin. He himself did not know where the jewel had gone. Seeing a wound where the jewel had been, he summoned a skilled physician to treat him. The wise physician, thoroughly versed in remedies, immediately recognized that the wound had been caused by the jewel entering the champion’s body. Having entered beneath the skin, the jewel remained lodged there. The skilled physician then asked the champion, “Where is the jewel that was on your forehead?” Startled, the champion replied, “Has the jewel on my forehead been lost? Where is it now? Could it have been an illusion?” He then grieved and wailed aloud. At that time, the skilled physician comforted and reassured him, saying, “You should not give rise to such great sorrow! During the fight, the precious jewel entered your body. It is now enclosed beneath the skin, and its image is visible from outside. While you were fighting, the poison of anger raged fiercely, and the jewel was driven into your body without your knowing it.” The champion did not believe the physician and said, “If it is enclosed beneath the skin amid impure pus and blood, why does it not come out? If it is wrapped within the sinews, it could not be seen! Why are you deceiving me?” The physician held up a mirror before the champion’s face, and the jewel appeared clearly and brightly in the mirror. When the champion saw it, wonder arose in his heart, and he conceived an extraordinary sense of amazement. Good man! All sentient beings are likewise. Because they are unable to draw near to good spiritual friends, although they possess Buddha-nature, they are unable to see it. Covered by lust, anger, and ignorance, they fall into hell, the realm of animals, the realm of hungry ghosts, the realm of asuras, or are born among chandalas, kshatriyas, brahmins, vaishyas, shudras, and so forth. Their birth into all these various families is caused by the arising of the various karmic conditions of the mind. Although they receive a human body, they may be blind, deaf, mute, speech-impaired, crippled, hunchbacked, or lame, and must undergo retribution within the twenty-five realms of existence. Because lust, anger, and ignorance cover their minds, they do not know Buddha-nature, just as that champion still had the precious jewel within his body yet cried out that it had been lost. Sentient beings are likewise. Because they do not know how to draw near to good spiritual friends, they do not know the Tathagata’s subtle and secret precious treasury, and they cultivate the doctrine of non-self. They are like those who are not noble ones: although they speak of a self, they do not know the true nature of the Self. My disciples are likewise. Because they do not know how to draw near to good spiritual friends, they cultivate non-self yet do not know the locus of non-self. They do not even know the true nature of non-self; how much less could they know the true nature of the existent Self? Good man! When the Tathagata says that all sentient beings possess Buddha-nature, it is like the skilled physician showing the champion his precious vajra jewel. These sentient beings are covered by countless billions of afflictions and therefore cannot discern Buddha-nature. If they extinguish the afflictions completely, they will then clearly realize and know it, just as the champion saw his precious jewel in the bright mirror. Good man! Such is the Tathagata’s secret treasury: truly immeasurable and inconceivable!

Furthermore, good man! Suppose that in the Snow Mountains there were a medicine called Sweet Flavor, exceedingly sweet, growing deep within a dense forest where no one could see it. Someone who smelled its fragrance would immediately know that this medicine must be present in that place.

In a past age, a wheel-turning king, seeking this medicine in the Snow Mountains, set up bamboo tubes everywhere to collect it. When the medicine became warm, it flowed from the earth and gathered in the bamboo tubes. The flavor of that medicine was pure and genuine.

After the king died, however, this medicine became sometimes sour, sometimes salty, sometimes sweet, sometimes bitter, sometimes pungent, and sometimes bland. Thus, according to the places from which the medicine flowed, it acquired various different flavors. The medicine’s genuine flavor remained in the mountain, full and perfect like the full moon.

Ordinary people of little merit could not obtain it, though they dug and exerted themselves with painful determination. When another sage-king appeared in the world, through the causes and conditions of his merit and virtue, he immediately obtained the medicine’s genuine flavor. Good man!

The flavor of the Tathagata’s secret treasury is likewise. Covered by the dense forest of afflictions, it cannot be seen by ignorant sentient beings. The medicine’s single flavor is an analogy for Buddha-nature.

Because of the afflictions, it manifests various flavors, such as beings in hell, hungry ghosts, animals, devas, humans, males, females, neither male nor female, kshatriyas, brahmins, vaishyas, and shudras. Buddha-nature is mighty and difficult to destroy. Therefore, no one can kill it.

If someone could kill it, that would mean severing Buddha-nature. Yet Buddha-nature can never be severed. That its nature could be severed is impossible.

The nature of the Self is precisely the Tathagata’s secret treasury. Such a secret treasury cannot be damaged, burned, or destroyed by anything. Although it cannot be destroyed, it cannot be seen.

Only upon attaining unsurpassed, complete, perfect enlightenment can one realize and know it. For this reason, no one can kill it.

Bodhisattva Kashyapa again said to the Buddha:

– World-Honored One! If no one can kill it, then there should be no unwholesome karma!

The Buddha said to Kashyapa:

– Indeed, killing does exist! Why is this so? Good man! The Buddha-nature of sentient beings abides within the five skandhas. To destroy the five skandhas is called killing. If one kills, one falls into the evil destinies. Because of karmic causes and conditions, there are kshatriyas, brahmins, vaishyas, shudras, and chandalas; males, females, neither male nor female, and so forth. These are the various differing forms assumed while wandering through birth and death within the twenty-five realms of existence. Those who are not noble ones perversely maintain that the Self has forms of various sizes, like a millet seed, a grain of rice, a bean, or even a thumb. They falsely give rise to all manner of such conceptions and recollections, but these imagined characteristics possess no reality. The transcendent characteristic of the Self is called Buddha-nature. To speak of the Self in this way is called the supreme good.

Furthermore, good man! Suppose someone skilled in locating hidden treasure took a sharp spade and dug straight down into the earth. He could pass directly through stone slabs, sand, and gravel without difficulty, but upon reaching vajra, he could penetrate no farther.

No blade or axe can destroy vajra. Good man! The Buddha-nature of sentient beings is likewise.

Not even Mara Papiyan and all humans, devas, and others can destroy it. The characteristics of the five skandhas are conditioned and created. Conditioned and created things are like stone and sand: they can be pierced and destroyed.

The true Self of Buddha-nature is like vajra and cannot be destroyed. For this reason, destroying the five skandhas is called killing. Good man!

You should know with certainty that the Buddha-Dharma is inconceivable in this way.

Good man! The Vaipulya sutras are like amrita, and they are also like poison.

Bodhisattva Kashyapa said to the Buddha:

– For what reason did the Tathagata say that the Vaipulya Sutras are like amrita, yet also like poison?

The Buddha said:

– Good man! Do you now wish to know the true meaning of the Tathagata’s secret treasury?

Kasyapa said:

– I now truly wish to know the meaning of the Tathagata’s secret treasury!

At that time, the Tathagata spoke this verse:

Some may drink amrita,

Yet swiftly lose their lives.

Others may drink amrita,

And gain a long life span.

Some drink poison and live;

Others drink poison and die, each for a cause.

The amrita of unobstructed wisdom

Is called the Mahayana Sutra.

Thus the Mahayana canon

Is also called a poisonous remedy.

Like clarified butter, the cream of milk,

And every kind of sweet sugar:

When digested, they serve as medicine;

Undigested, they at once become poison.

The Vaipulya teachings are likewise so:

Amrita to those of understanding;

But fools who know not Buddha-nature

Drink them, and they become poison.

For sravakas and pratyekabuddhas,

The Mahayana is sweet amrita.

Just as among all flavors,

The flavor of milk is supreme,

So those who seek advancement

And rely upon the Mahayana

Will arrive at nirvana

And become elephant kings among humans.

Sentient beings who know Buddha-nature,

Such as Kasyapa and others,

Taste the unsurpassed amrita,

Neither dying nor being born.

Kasyapa! You must now

Skillfully distinguish the Three Refuges.

The nature of these Three Refuges

Is identical with the nature of the Self.

If one can carefully contemplate

The common nature of Self and Buddha-nature,

Know that such a person

Has entered the secret treasury.

One who knows the Self and what belongs to the Self

Is one who has transcended the world.

The nature of the Three Jewels—Buddha and Dharma—

Is unsurpassed, foremost, and most honored.

As stated in the verse I have spoken,

The meaning of that nature is as above.

At that time, Kasyapa again spoke this verse:

I now do not at all know

Where the Three Jewels abide.

How, then, shall I take refuge

In the unsurpassed state of fearlessness?

Not knowing the abode of the Three Jewels,

How can selflessness be accomplished?

What is called taking refuge in the Buddha,

Whereby the heart finds consolation?

What is called taking refuge in the Dharma?

I pray that you will explain it to me!

What is called attaining mastery?

And how can mastery be absent?

What is called taking refuge in the Sangha,

Whereby unsurpassed benefit is attained?

What is meant by speaking the genuine truth

That one will attain Buddhahood in the future?

If one will not attain it in the future,

How can this be called taking refuge in the Three Jewels?

I now lack clear understanding

Of the stages of practice upon which one should rely.

Why, before a fetus has been conceived,

Does the thought of birth and death arise?

If there is certainly a fetus within,

One is said to be with child.

If there is a child in the womb,

Its birth will not be long delayed.

This is the meaning of having a child;

The karma of sentient beings is likewise so.

As the World-Honored One has said,

Fools cannot understand it.

Because they lack clear understanding,

They revolve in the prison of birth and death.

An upasaka in name only

Does not know the true meaning.

May the Buddha distinguish and explain it fully,

Removing the net of doubt for me!

Tathagata of great wisdom,

Be compassionate and explain it!

May you reveal the secret treasury

Of the Tathagata, the World-Honored One!

– Kasyapa! You should know

That I shall now, for your sake,

Skillfully open the subtle secret treasury

And bring your doubts to an end.

Now listen with all your heart.

You and the bodhisattvas

Will share with the seventh Buddha

One and the same name.

Those who follow the Buddha and take refuge

Are true upasakas;

They will certainly never take refuge

In any other celestial spirits.

Those who hear the Dharma and take refuge in it

Will abandon killing.

Those who take refuge in the noble Sangha

Will not seek the paths of non-Buddhist teachers.

Those who take refuge in the Three Jewels as above

Will attain fearlessness.

Kasyapa said to the Buddha:

– I too take refuge in the Three Jewels.

This is the true and right path,

The realm of all Buddhas.

The attributes of the Three Jewels are equal,

Ever possessing the nature of great wisdom.

The nature of the Self and the nature of the World-Honored One—Buddha-nature—

Are nondual and without distinction.

This path is praised by the Buddha,

The secure abode of right progress.

It is also called true and right seeing,

And therefore is praised by the Buddha.

The Self and the wholesome path

Are praised as the unsurpassed Way.

It is the supreme amrita,

In which all forms of existence are no more.

At that time, the Buddha said to Bodhisattva Kasyapa:

– Good man! You should not distinguish the Three Jewels in the manner of sravakas and ordinary people. Within this Mahayana there is no differentiated characteristic of the Three Refuges. Why is this? Because within Buddha-nature are the Dharma and the Sangha. In order to transform and guide sravakas and ordinary people, I distinguish the Three Jewels and teach them as having different characteristics. Good man! If one wishes to accord with worldly convention, one should distinguish three refuges. Good man! A bodhisattva should give rise to this reflection: “Today, this body of mine takes refuge in the Buddha. If this very body immediately attains Buddhahood, then, having become a Buddha, it should not reverently bow to and make offerings to the World-Honored Ones. Why is this? Because all Buddhas are equal, and in their equality they become a refuge for sentient beings. If one wishes to honor the relics of the Dharma-body, one should reverently bow before the stupas and shrines of the Buddhas. Why is this? Because, wishing to transform and guide sentient beings, one also causes them to conceive of this body of mine as a stupa or shrine and to bow to it and make offerings. In this way, sentient beings take my Dharma-body as their refuge. All sentient beings rely upon false and erroneous teachings that are not genuine. I shall gradually teach them the true Dharma. There are also those who take refuge in a Sangha that is not genuine; for them, I shall become the refuge of the genuine Sangha. If anyone distinguishes three refuges, I shall become for them the one refuge, without the distinctions of three kinds. For all those who live in blindness, I shall become their eyes. I must also become the true refuge of sravakas and pratyekabuddhas.” Good man! In this way, a bodhisattva performs the work of a Buddha for immeasurable evil sentient beings and for the wise.

Good man! It is like a person who, when entering battle, immediately thinks: “Here I am the foremost of all. The entire army relies upon me!” It is also like a crown prince who thinks: “I must subdue the other sons of the king so that I may succeed to the great king’s imperial office and attain mastery, causing all the king’s sons to come before me and take refuge.

Therefore, I should not give rise to an inferior state of mind.” As it is with a king and the king’s sons, so it is also with great ministers. Good man! A great bodhisattva is likewise so and gives rise to this thought: “How are the three matters one essence with me?” Good man!

I reveal that these three matters are nirvana itself. The Tathagata is called the Unsurpassed One. It is like the human body, in which the head is supreme, rather than the other limbs, such as the feet and hands.

The Buddha is likewise so: he is the Supremely Honored One, whereas the Dharma and Sangha are not so. In order to transform and guide the worlds, the Buddha manifests various distinct characteristics, like the steps of a stairway. Therefore, you should not now retain the foolish ordinary person’s understanding of the Three Refuges as having differentiated characteristics!

With regard to the Mahayana, you should be courageous, keen, and resolute in cutting through, like the blade of a tempered sword!

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! I knew, yet deliberately asked; it was not because I did not know. I am a greatly courageous bodhisattva, and I asked about those undefiled and pure practices because I wished the Tathagata, for the sake of the bodhisattvas, to expound them extensively, distinguish these extraordinary and wondrous matters, and extol the Vaipulya Mahayana scriptures. Now that the greatly compassionate Tathagata has skillfully explained them, I shall likewise abide therein. The pure practices of bodhisattvas spoken of by the Buddha are precisely the proclamation of the Great Nirvana Sutra. World-Honored One! I too shall now extensively reveal and extol for sentient beings this secret treasury of the Tathagata, and shall also realize and know the true refuge in the Three Jewels. If any sentient being is able to believe in the Great Nirvana Sutra in this way, that person will naturally be able to comprehend the refuge in the Three Jewels. Why is this? Because the secret treasury of the Tathagata contains Buddha-nature. Those who expound this scripture all say that, ultimately, within the body there is Buddha-nature. Such a person does not seek refuge in the Three Jewels somewhere far away. Why is this? Because in a future life, my own body shall attain the Three Jewels. Therefore, sravakas, pratyekabuddhas, and other sentient beings will all rely upon me and respectfully bow in homage.

– Good man! For this reason, you should rightly study the Mahayana scriptures!

Kasyapa again said:

– Such Buddha-nature is inconceivable! The thirty-two excellent marks and the eighty minor characteristics are also inconceivable!

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

– Excellent! Excellent! Good man! You have attained profound wisdom. I shall now once again skillfully explain to you entry into the Tathagata-garbha. If the Self “abides,” then it is an eternal dharma that is not free from suffering. If there is no self, then the cultivation of pure conduct yields no benefit. To say that all dharmas are devoid of self is the view of annihilation. To say that the Self abides is the view of eternalism. To say that all conditioned activities are impermanent is the view of annihilation; to say that conditioned activities are eternal is again the view of eternalism. To speak of suffering is the view of annihilation. To speak of happiness is again the view of eternalism. To cultivate all dharmas as eternal is to fall into the view of annihilation. To cultivate all dharmas as subject to cessation is to fall into the view of eternalism. It is like an inchworm moving forward: only by relying on its front legs can it move its hind legs. The cultivation of eternalism and annihilationism is likewise so: each necessarily depends upon the other. For this reason, to cultivate other dharmas as suffering is called unwholesome; to cultivate other dharmas as bliss is called wholesome; to cultivate other dharmas as non-self is precisely the domain of afflictions; to cultivate other dharmas as eternal is called the secret treasury of the Tathagata, like nirvana, which has no caves or dwellings. To cultivate other dharmas as impermanent pertains to worldly possessions; to cultivate other dharmas as eternal is called the Buddha, the Dharma, the Sangha, and right liberation.... You should know that the Buddha-Dharma is the Middle Way, which, free from the two extremes, teaches the true Dharma, in which foolish ordinary beings should harbor no doubt. It is like a sick and feeble person who consumes cream and then feels light and invigorated. The essential nature of dharmas as existent or nonexistent is not fixed. For example, the four great elements differ in nature and mutually oppose one another. A skilled physician understands how to eliminate their disorders according to whichever one has become excessive. Good man! The Tathagata is likewise so. For sentient beings, he is like a skilled physician who knows the different essential characteristics of their afflictions, eliminates them, and discloses the secret treasury of the Tathagata: the pure Buddha-nature, eternally abiding and unchanging. If one says it exists, wisdom should not become attached; if one says it does not exist, that is false speech. If one says it exists, one should not remain silent; nor should one engage in frivolous debate and contention, but should seek only to understand clearly the true nature of all dharmas. Ordinary beings engage in frivolous debate and contention and do not understand the subtle and secret treasury of the Tathagata. When suffering is spoken of, foolish people immediately conclude that the body is impermanent and say that everything is suffering, yet they are unable to know that the body has the nature of bliss. When impermanence is spoken of, ordinary beings conclude that all bodies are impermanent, like unfired clay tiles. A wise person must distinguish carefully and should not say that everything is impermanent. Why is this? Because within the body of the Self there is the seed of Buddha-nature. When non-self is spoken of, ordinary beings conclude that the whole Buddha-Dharma is devoid of Self. The wise must distinguish the nominally designated, unreal non-self; having understood it in this way, they should not give rise to doubt. If it is said that the secret treasury of the Tathagata is empty and quiescent, ordinary beings, upon hearing this, immediately give rise to the view of annihilation. A wise person must discern that the Tathagata eternally abides without change. If it is said that liberation is like an illusory transformation, ordinary beings will say that attaining true liberation means complete extinction. A wise person must discern that although the Lion among Men comes and goes, he eternally abides without change. If it is said that ignorance conditions volitional formations, ordinary beings, upon hearing this, distinguish them and conceive of two dharmas: knowledge and ignorance. The wise comprehend that their nature is nondual. The nondual nature is the true nature. If it is said that volitional formations condition consciousness, ordinary beings regard volitional formations and consciousness as two. The wise comprehend that the nature of these two is nondual. The nondual nature is the true nature. If one speaks of the ten wholesome actions and the ten unwholesome actions, what can be done and what cannot be done, wholesome paths and unwholesome paths, pure dharmas and defiled dharmas..., ordinary beings regard them as two, while the wise comprehend that their nature is nondual. The nondual nature is the true nature. If it is said that all dharmas should be cultivated as suffering, ordinary beings regard them as two, while the wise comprehend that their nature is nondual. The nondual nature is the true nature. If it is said that all conditioned activities are impermanent and that the secret treasury of the Tathagata is also impermanent, ordinary beings regard them as two, while the wise comprehend that their nature is nondual. The nondual nature is the true nature. If it is said that all dharmas are non-self and that the secret treasury of the Tathagata is also devoid of Self, ordinary beings regard them as two, while the wise comprehend that their nature is nondual. The nondual nature is the true nature. Self and non-self are nondual in nature. Such is the meaning of the secret treasury of the Tathagata. It cannot be fully expressed or enumerated, and is praised by immeasurable and boundless Buddhas. I have now fully explained all of this in this Sutra of the Fulfillment of All Merits.

Good man! Self and non-self are not two in nature and characteristics. You should uphold and revere this teaching in this way!

Good man! You must also steadfastly recollect such scriptures! As I previously taught in the Prajnaparamita Sutra, self and non-self do not have two distinct characteristics.

From milk, cream arises; from cream, curds arise; from curds, butter arises; and from butter, ghee arises. Thus, the nature of cream arises from milk. Does it arise from itself or from something else? ...

And so it is, even up to ghee. If it arose from something else, it would be produced by that other thing and would not arise from milk. If it did not arise from milk, what function would the milk serve?

If it arose from itself, the successive products should not arise in mutual resemblance and continuity. If they arise successively, they do not arise simultaneously. If they do not arise simultaneously, the five flavors do not exist at the same time.

Although they do not exist at the same time, they certainly do not come from somewhere else. You should know that the characteristic of cream is already present in milk, but because the sweet flavor predominates, it cannot transform by itself... And so it is, even up to ghee.

This cow, through the causal conditions of consuming water and grass, undergoes a transformation of its blood and vessels, thereby producing milk. If the cow eats sweet grass, its milk is sweet. If the cow eats bitter grass, the milk has a bitter taste.

On the Snow Mountain there is a kind of grass called Fei-ni. If a cow eats it, the cow produces pure ghee, without any blue, yellow, red, white, or black coloration. Because of the causal conditions of grasses and grains, the milk differs in color and flavor.

In the same way, because of the causal conditions of the karma of knowledge and ignorance, these sentient beings produce two characteristics. If ignorance is transformed, it becomes knowledge. All wholesome and unwholesome dharmas, and so forth, are likewise and do not have two distinct characteristics.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Regarding the Buddha’s statement that cream is present within milk, what does this mean? World-Honored One!

If it is said that the characteristic of cream definitely exists within milk but cannot be seen because it is subtle, how can it be said that cream arises from milk as its causal condition? If a dharma originally does not exist, its coming into existence is called arising. But if what arises already exists, how can it be called arising?

If it is said that the characteristic of cream definitely exists within milk, then milk must also exist within the hundred kinds of grasses. Likewise, grass must also exist within milk! If it is said that cream definitely does not exist within milk, how can cream be obtained from milk?

If a dharma originally does not exist but subsequently arises, why does grass not arise from milk?”

“Good man!” the Buddha said. “It cannot be asserted definitively that cream exists within milk, nor that cream does not exist within milk; neither can it be said that it arises from something else. If it is said that cream definitely exists within milk, why are their substance, color, and flavor all different?

Therefore, it cannot be said that the nature of curds definitely exists within milk. If it is said that curds definitely do not exist within milk, why does a rabbit’s horn not arise from milk? Moreover, cream made from poisoned milk kills people.

Therefore, it cannot be said that the nature of cream definitely does not exist within milk. If it is said that this cream arises from something else, why do curds not arise from water? Therefore, it cannot be said that cream arises from something else.

Good man! Because this cow eats grass as a causal condition, its blood turns white. After the grass and blood cease to exist, they are transformed by the power of sentient beings’ merit and become milk.

Although that milk comes from grass and blood, it cannot be said to be two things; it can only be said to arise from causal conditions. The same applies from curds through to ghee. For this reason, they are called the five flavors of the cow.

When that milk ceases, through causal conditions it becomes cream. What are those causal conditions? They may be pouring it back and forth, or heating it until warm...

Therefore, it is said to exist through causal conditions... And so it is, even up to ghee. Thus, it cannot be asserted definitively that the characteristic of cream is absent from milk.

Nor is it possible for it to arise from something else apart from milk. Good man! Knowledge and ignorance are likewise.

When associated with the bonds of the afflictions, it is called ignorance; when associated with all wholesome dharmas, it is called knowledge. Therefore, I say that they do not have two distinct characteristics. For this reason, I previously said that on the Snow Mountain there is a kind of grass called Fei-ni.

If a cow eats it, ghee is immediately produced. Buddha-nature is likewise.

“Good man! Sentient beings of scant merit do not see that kind of grass. Buddha-nature is likewise: because it is obscured by afflictions, sentient beings do not see it.

It is like the great ocean: although it has a single salty flavor, within that ocean there is also a most sublime kind of water whose flavor resembles milk. It is also like the Snow Mountain: although it is endowed with all manner of virtues and produces many medicinal herbs, poisonous grasses are also found there. The bodies of sentient beings are likewise.

Although they contain the four poisonous serpents of the great elements, within those bodies there is also the wondrous medicine, the Great King, namely Buddha-nature. It is not a conditioned dharma; it is merely concealed by the adventitious defilements. If ksatriyas, brahmins, vaisyas, or sudras can eliminate these defilements, they will immediately see Buddha-nature and attain the unsurpassed Way.

It is like the open sky when thunder resounds and clouds gather: flowers then appear upon all elephants’ tusks. If thunder does not resound, the flowers do not appear, nor do they even have a name. The Buddha-nature of sentient beings is likewise.

Because it is constantly concealed by all the afflictions, it cannot be seen. Therefore, I teach that sentient beings are without self! If they hear the wondrous Mahaparinirvana Sutra, they will see Buddha-nature just as flowers appear upon elephants’ tusks.

Although people may have heard all the sutras and samadhis, if they have not heard this sutra, they cannot know the Tathagata’s subtle characteristics, just as the flowers upon elephants’ tusks cannot be seen when there is no sound of thunder. After hearing this sutra, people immediately understand all the Tathagata’s words concerning the secret treasury of Buddha-nature. Just as the flowers upon elephants’ tusks are seen when thunder sounds in the heavens, after hearing this sutra, people immediately see that all immeasurable sentient beings possess Buddha-nature.

For this reason, it is said that Great Nirvana is called the Tathagata’s secret treasury, which increases and nourishes the Dharma-body, just as the flowers upon elephants’ tusks can grow and be nourished when thunder sounds. Because of such a great meaning, it is called Mahaparinirvana. If good men or good women are able to cultivate this wondrous Mahaparinirvana Sutra, you should know that such people can repay the Buddha’s kindness and are true disciples of the Buddha.”

Bodhisattva Kasyapa said to the Buddha:

“How extraordinary, World-Honored One! Your teaching concerning Buddha-nature is exceedingly profound! Exceedingly profound! Difficult to see! Difficult to enter! It cannot be comprehended by sravakas or pratyekabuddhas.”

The Buddha taught:

“Good man! So it is! So it is! It is exactly as you have praised and does not contradict my teaching!”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Why is Buddha-nature said to be exceedingly profound, difficult to see, and difficult to enter?”

The Buddha taught:

“Good man! Suppose a hundred blind people seek a skilled physician to have their eyes treated. The skilled physician then uses a golden probe to open the membranes covering their eyes, raises one finger, and asks, ‘Can you see it?’ The blind people reply, ‘We still cannot see!’ The physician then raises two fingers and three fingers and asks them again.

Only then do they say, ‘We can see a little!’ Good man! It was likewise with this subtle and wondrous Great Nirvana Sutra before the Tathagata expounded it. Although immeasurable bodhisattvas had fully perfected the paramitas and had even reached the Tenth Stage, they still could not perceive the Buddha-nature inherently present within them.

But once the Tathagata expounded this sutra, they were immediately able to perceive it to a small degree. Having perceived it, these great bodhisattvas all declared, ‘How extraordinary, O Blessed One! Throughout our transmigration in immeasurable rounds of birth and death, we have constantly been deluded and disturbed by the notion of non-self.’ Good man!

Thus, even bodhisattvas dwelling on the Tenth Stage cannot perceive and know the Buddha-nature clearly; how much less could shravakas and pratyekabuddhas perceive it?

“Furthermore, good man! Suppose a person looks up into the sky at geese flying there, wondering whether what he sees is the sky itself or the geese themselves. Though he continues to observe them carefully without ceasing, he sees them only indistinctly. It is likewise with bodhisattvas of the Tenth Abode: they perceive and know the Tathagata-nature only to a small degree. How much less could shravakas and pratyekabuddhas perceive and know it?

“Good man! Suppose an intoxicated person wishes to journey along a distant road and sees the road only dimly and indistinctly. It is likewise with bodhisattvas of the Tenth Abode: they perceive and know only a small portion of the Tathagata-nature.

“Good man! Suppose a thirsty person travels through a wilderness. Tormented by thirst, he wanders everywhere searching for water and sees a dense grove of trees with a white crane perched upon one of them. In his confusion and stupor, he cannot distinguish whether what he sees is trees or water. Only after observing carefully without ceasing does he perceive the white crane and the dense grove. Good man! It is likewise with bodhisattvas of the Tenth Abode: they perceive and know only a small portion of the Tathagata-nature.

“Good man! Suppose a person on the great ocean sees, from a distance of immeasurable hundreds of thousands of yojanas, a great ship, towers, and houses. He then thinks, ‘Are those towers and houses, or are they empty space?’ Only after looking for a long time does he become certain and know that they are indeed towers and the like. It is likewise with bodhisattvas of the Tenth Abode when they perceive the Tathagata-nature within their own bodies.

“Good man! Suppose a prince, whose body is extremely delicate, spends the entire night in amusement until the following dawn. His eyes then see everything indistinctly. It is likewise with bodhisattvas of the Tenth Abode when they perceive the Tathagata-nature within their own bodies: they do not perceive it very clearly.

“Furthermore, good man! Suppose a minister, pressed by affairs of state, does not return home until nightfall. By the light of a flash of lightning, he sees a herd of cattle and thinks, ‘Is that a herd of cattle, a mass of clouds, or houses?’ Although after looking for a long time he forms the notion that they are cattle, he is still not certain. It is likewise with bodhisattvas of the Tenth Abode: although they perceive the Tathagata-nature within their own bodies, they are not yet able to be certain of it.

“Furthermore, good man! Suppose a bhikshu who observes the precepts examines water to ensure that it contains no living creatures, but perceives an appearance resembling such creatures. He then thinks, ‘Are those moving things in the water living creatures or particles of dust?’ Though he continues looking without ceasing and knows that they are dust, he still does not see them clearly. It is likewise with bodhisattvas of the Tenth Abode when they perceive the Tathagata-nature within their own bodies: they do not perceive it very clearly.

“Furthermore, good man! Suppose a person in darkness sees a child from afar and thinks, ‘Is that an ox, a human being, or a bird?’ Though he continues looking without ceasing and perceives that it is a child, he still does not see the child clearly. It is likewise with bodhisattvas of the Tenth Abode when they perceive the Tathagata-nature within their own bodies: they do not perceive it very clearly.

“Furthermore, good man! Suppose a person in the darkness of night sees a painted image of a bodhisattva and thinks, ‘Is that an image of a bodhisattva, an image of Ishvara, or an image of Great Brahma wearing dyed robes?’ Although, after looking for a long time, he comes to think that it is indeed an image of a bodhisattva, he still does not see it clearly. It is likewise with bodhisattvas of the Tenth Abode when they perceive the Tathagata-nature within their own bodies: they do not perceive it very clearly.

“Good man! The Buddha-nature is so exceedingly profound that it is difficult to perceive and know. Only a Buddha can know it; it lies beyond the reach of shravakas and pratyekabuddhas. Good man! A wise person should discern the Tathagata-nature in this manner.”

Bodhisattva Kashyapa said to the Buddha:

“O Blessed One! If the Buddha-nature is so subtle and difficult to know, how can it be perceived by the physical eye?”

The Buddha said to Kashyapa:

“Good man! The Heaven of Neither Perception nor Non-Perception likewise cannot be known by those of the Two Vehicles; they know of it only through faith in accordance with the sutras. Good man! It is likewise when shravakas and pratyekabuddhas faithfully accept and follow the Great Nirvana Sutra: they thereby know that their own bodies possess the Tathagata-nature. Good man! Therefore, you must diligently cultivate the Great Nirvana Sutra! Good man! Thus, only a Buddha can know the Buddha-nature; it lies beyond the reach of shravakas and pratyekabuddhas.”

Bodhisattva Kashyapa said to the Buddha:

“O Blessed One! Do not non-sages and ordinary beings who possess the nature of sentient beings all say that there is a self?”

The Buddha said:

– It is like two men who were friends: one was a king’s son, and the other was a poor and lowly man. The two associated with and helped each other. At that time, the poor man saw that the prince possessed an exquisite knife of unsurpassed beauty, and attachment and craving arose in his heart. Sometime later, the prince took this knife and fled to another country. Thereafter, the poor man lodged in another person’s house. Suddenly awakening from sleep, he cried out: “The knife! The knife!” Those nearby heard these words, seized him, and brought him before the king. The king asked: “You spoke of a knife; can you show it to me?” The man fully reported the foregoing matter to the king and said: “Your Majesty, even if you were now to cut open my body and sever my hands and feet in order to obtain the knife, it truly could not be found. The prince and I were formerly close friends and once lived together. Although I saw it with my own eyes, I never even dared touch it with my hand, much less take it.” The king asked again: “What kind of appearance did the knife you saw have?” He replied: “Your Majesty! What I saw resembled the horn of a black goat.” Hearing this, the king laughed joyfully and said: “You may now go wherever you please; do not be afraid! There is no such knife anywhere in my treasury. How much less could you have seen one beside the prince?” The king then asked his ministers: “Have any of you ever seen such a knife?” Having spoken thus, the king passed away. The ministers then installed another of his sons to succeed to the throne. That king again asked the ministers: “Have any of you ever seen that knife in the royal treasury?” The ministers replied: “We have seen it!” He asked further: “What was its shape like?” They replied: “Your Majesty! It resembled the horn of a black goat.” The king said: “For what reason would there be a knife of such an appearance in my treasury?” In succession, four kings investigated and searched for it but could not find it. After some time, the prince who had fled returned from the other country to his own land and again became king. After ascending the throne, he asked the ministers: “Have you seen the knife?” They replied: “Your Majesty! We have all seen it!” The king asked again: “What was the knife’s appearance like?” They replied: “The knife’s form and color were pure, like an utpala flower.” Another replied: “Its shape was like a goat’s horn.” Another replied: “The knife’s color was crimson, like a mass of fire.” Yet another replied: “It resembled a black snake.” The king laughed heartily and said: “None of you has seen the true appearance of my knife!” Good man! A great bodhisattva is also like this. Appearing in the world, he teaches the true characteristic of the Self and then departs, just as the prince took the exquisite knife and fled to another country. Ignorant ordinary people say: “There is a self! There is a self!” just as that poor man, while lodging in another’s house, awoke and cried: “The knife! The knife!” The sravakas and pratyekabuddhas ask sentient beings: “What form and appearance does the self have?” They reply: “I see the characteristic of the self as being as large as a thumb!” Or they say: “It is like a grain of rice, or like a millet seed!” Or someone may say: “The characteristic of the Self dwells within the heart, shining brilliantly like the sun!” Thus, sentient beings do not know the characteristic of the Self, just as the ministers did not know the appearance of the knife. The bodhisattva teaches the Dharma of the Self in this way, but ordinary people do not understand it and therefore falsely fabricate and discriminate various characteristics of the Self, just as when asked about the appearance of the knife, they answered that it resembled a goat’s horn. Those ordinary people successively give rise to wrong views. In order to eliminate such wrong views, the Tathagata provisionally teaches non-self, just as the prince told the ministers: “There is no such knife in my treasury!” Good man! What the Tathagata today calls the true Self is called Buddha-nature. Thus, Buddha-nature within my Buddha-Dharma is like the pure knife. Good man! If an ordinary person can expound this well, he thereby accords with the unsurpassed Buddha-Dharma. If someone is skilled in discerning, following, and proclaiming this matter, you should know that this is the characteristic of a bodhisattva.

CHAPTER ON LETTERS

PART XIII:

The Buddha again told Kasyapa:

– All the various heterodox treatises, incantations, languages, letters, and so forth that exist were spoken by the Buddha and were not spoken by non-Buddhists.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! What is meant by the Tathagata’s teaching concerning the foundation of letters?

The Buddha said:

– Good man! First, the half-letters are taught as the foundation for preserving various records and treatises, incantations, literary compositions, and the true dharmas of the skandhas. Ordinary people study this foundation of letters and only afterward come to know what is Dharma and what is not Dharma.

Bodhisattva Kasyapa again said to the Buddha:

– World-Honored One! What is the meaning of what is called a letter?

– Good man! There are fourteen sounds that constitute the meaning of letters. What is called a letter signifies nirvana, which is eternally fixed and does not flow away. If it does not flow away, it is inexhaustible. Whatever is inexhaustible is the Tathagata’s vajra body. These fourteen sounds are called the roots of letters. The short A signifies the indestructible, and the indestructible is called the Three Jewels, like vajra. Furthermore, A signifies that which does not flow away, and that which does not flow away is the Tathagata. Since there is no outflow through the Tathagata’s nine apertures, he does not flow away. Furthermore, since he has no nine apertures, he does not flow away. Not flowing away means eternally abiding, and eternally abiding is the Tathagata. Because the Tathagata is unconditioned, he does not flow away. Furthermore, the letter A signifies merit, and merit is the Three Jewels. Therefore, it is called A. Next, the long A signifies acarya. What does acarya mean? It means one who in the world is called a noble one. What is meant by noble? One is called noble when one is undefiled and unattached, has few desires, knows contentment, and is also called pure, being able to deliver sentient beings who wander within the great ocean of birth and death in the three realms. This is called noble. Furthermore, the letter A signifies regulations: cultivating and upholding the pure precepts and conforming to proper deportment. Furthermore, the letter A signifies relying upon noble ones and learning their proper deportment in advancing, stopping, and moving; making offerings to, honoring, and bowing before the Three Honored Ones; being filial and respectfully supporting one’s parents; and studying the Mahayana. Good men and women who fully uphold the prohibitive precepts, all great bodhisattvas, and so forth are all called noble ones. Furthermore, the letter A signifies admonition and instruction, as when one says: “You should act in this way! Do not act in that way!” One who can restrain conduct that is contrary to proper deportment is called a noble one. Therefore, it is called the letter A.

The short letter Y signifies the Buddha-Dharma: the vast and pure holy life, free from defilement, like the perfectly full moon. What you should do and what you should not do, what is meaningful and what is meaningless, what was spoken by the Buddha and what was spoken by Mara—this is called Y. The long Y signifies the subtle, profound, and difficult-to-obtain Buddha-Dharma.

Just as the Dharma of the Isvara Deva and the Great Brahma Deva is called sovereign, so one who can uphold it is called a protector of the Dharma. Furthermore, sovereignty refers to the Four Guardian Kings. This sovereign arrangement of letters can preserve and protect the Great Nirvana Sutra and can also expound and proclaim it.

Furthermore, the letter Y means being able freely to teach the Dharma for sentient beings. Furthermore, concerning the letter Y as sovereignty, what should be taught? It means cultivating the Vaipulya scriptures.

Furthermore, the letter Y means severing jealousy, as weeds are eradicated, causing everything to become auspicious. Therefore, it is called Y.

The short letter U signifies that which, among the sutras, is supreme, most excellent, and unsurpassed in its growth; this is called the Great Nirvana. Furthermore, the letter U signifies the nature of the Tathagata, something never heard by shravakas and pratyekabuddhas, just as among all regions, Uttarakuru in the north is the most excellent. If bodhisattvas can listen to and receive this sutra, they are supreme and most excellent among all sentient beings.

Therefore, it is called U. The long U is like cow’s milk, which is foremost among flavors. The nature of the Tathagata is likewise the most honored and supreme among the sutras.

If anyone slanders it, you should know that such a person is no different from an ox. Furthermore, the letter U refers to those who, lacking wisdom and right mindfulness, slander the Tathagata’s subtle and secret treasury. You should know that such persons are greatly deserving of compassion: estranged from the Tathagata’s secret treasury, they teach the Dharma of non-self.

Therefore, it is called U.

The letter Sẩn signifies the nirvana that is the nature of all Buddha-Dharmas. This is called Sẩn. Dã signifies the meaning of the Tathagata. Furthermore, Dã means that the Tathagata’s advancing and stopping, bending and stretching, and every movement invariably benefit all sentient beings. Therefore, it is called Dã.

The letter Ô signifies afflictions, and afflictions are called the various outflows. Because the Tathagata has forever eliminated all afflictions, it is called Ô. Pháo signifies the Great Vehicle and is the ultimate meaning among the fourteen sounds. The Great Vehicle scriptures are likewise ultimate among all sutras and treatises. Therefore, it is called Pháo.

Am is able to prevent all impure things; within the Buddha-Dharma, it enables one to relinquish all precious objects, gold, and silver. Therefore, it is called Am. The letter A ( ) signifies the Supreme Vehicle. Why is this? Because this Great Vehicle Great Nirvana Sutra is the most excellent among all sutras. Therefore, it is called A.

The letter Ca means giving rise to great loving-kindness and compassion toward sentient beings, regarding them as one’s own children, as the Buddha regarded Rahula, and performing deeds of subtle goodness. Therefore, it is called Ca. The letter Khư signifies those who are not good friends.

Those who are not good friends are called defiled and impure, for they do not believe in the Tathagata’s secret treasury. Therefore, it is called Khư. Dà signifies a treasury, namely, the Tathagata’s secret treasury.

Because all sentient beings possess Buddha-nature, it is called Dà. The heavy sound Dà signifies the eternal sound of the Tathagata. What is the eternal sound of the Tathagata?

It is that the Tathagata eternally abides, immutable. Therefore, it is called Dà (heavy sound). The letter Nga means that all conditioned characteristics are subject to destruction.

Therefore, it is called Nga.

Già signifies cultivation; taming all sentient beings is called the meaning of cultivation. Therefore, it is called Già. Xa means that the Tathagata shelters all sentient beings like a great jeweled canopy.

Therefore, it is called Xa. Xà signifies right liberation, which bears no mark of aging. Therefore, it is called Xà.

The heavy sound Xà signifies the entanglement of afflictions, like a dense forest. Therefore, it is called Xà (heavy sound). The letter Nhã signifies wisdom, knowing the true nature of dharmas.

Therefore, it is called Nhã. The letter Tra means that in Jambudvipa the Tathagata manifests half of his body and expounds the Dharma, like a half-moon. Therefore, it is called Tra.

The letter Tha signifies the complete Dharma-body, like the perfectly full moon. Therefore, it is called Tha. The letter Trà signifies ignorant members of the Sangha who do not understand permanence and impermanence, like little children.

Therefore, it is called Trà. The heavy sound Trà signifies those who do not recognize the kindness of their teacher, like black goats. Therefore, it is called Trà (heavy sound).

The letter Noa signifies that which is not of the noble meaning, like non-Buddhist practitioners. Therefore, it is called Noa. The letter Đa means that the Tathagata there told the bhikshus: “You should abandon fear; I shall teach you the subtle Dharma.” Therefore, it is called Đa.

The letter Tha signifies ignorance. Sentient beings transmigrate through birth and death, binding themselves like silkworms. Therefore, it is called Tha.

The letter Đà signifies great giving, such as the Great Vehicle. Therefore, it is called Đà. The heavy sound Đà signifies praising virtues.

These are the Three Jewels, lofty and vast like Mount Sumeru and free from inversion. This is called Đà. The letter Na means that the Three Jewels abide securely without shifting, like a door bolt.

Therefore, it is called Na. The letter Ba signifies inversion. If one says that the Three Jewels will all be extinguished, you should know that this person is deluding himself with doubt.

Therefore, it is called Ba. The letter Pha signifies the calamities of the world. If anyone says that when worldly calamities arise, the Three Jewels will also cease to exist, you should know that this person is foolish, devoid of wisdom, and has transgressed the noble teaching.

Therefore, it is called Pha. The letter Bà signifies the Buddha’s ten powers. Therefore, it is called Bà.

The heavy sound Bà signifies a heavy burden. You should know that one who possesses the strength to bear the unsurpassed Right Dharma is a great bodhisattva. Therefore, it is called Bà.

The letter Ma signifies the bodhisattvas’ lofty array of adornments, called the Great Parinirvana of the Great Vehicle. Therefore, it is called Ma. Tà (gia?) signifies the bodhisattvas who dwell everywhere and teach the Dharma of the Great Vehicle to sentient beings.

Therefore, it is called Tà. La means being able to destroy craving, anger, and ignorance and to teach the true Dharma. Therefore, it is called La.

The light sound La signifies that the Shravaka Vehicle moves and does not abide, whereas the Great Vehicle is peaceful and does not shift. Abandon the Shravaka Vehicle and diligently cultivate the unsurpassed Great Vehicle. Therefore, it is called La (light sound).

The letter Hòa means that the Tathagata, the World-Honored One, showers the Great Rain of Dharma upon sentient beings; it also signifies worldly scriptures and incantations. Therefore, it is called Hòa. The letter Xa ( ) signifies separation from the three arrows.

Therefore, it is called Xa. The letter Sa signifies completeness. If a person can hear this Great Nirvana Sutra, that person has thereby heard and upheld all Great Vehicle scriptures.

Therefore, it is called Sa. Ta means expounding the Right Dharma for sentient beings and causing their hearts to rejoice. Therefore, it is called Ta.

Ha signifies the joyful mind that praises: “How wonderful! The World-Honored One has transcended all conditioned phenomena! How wonderful!

The Tathagata enters parinirvana!” Therefore, it is called Ha. The letter La signifies Mara. Immeasurable maras cannot destroy the Tathagata’s Secret Treasury.

Therefore, it is called La. Furthermore, the letter La signifies even manifesting in conformity with the world by having parents, a wife, children, and so forth. Therefore, it is called La.

Lỗ, Lưu, Lô, and Lâu—these four letters express four meanings: Buddha, Dharma, Sangha, and the counter-Dharma. The counter-Dharma means conforming to the world, as Devadatta manifested the disruption of the Sangha and transformed himself into all manner of forms and appearances. This was done so that precepts might be established; therefore, wise and discerning people who understand clearly should not become frightened by this matter. This is called conduct that conforms to the world. Therefore, they are called Lỗ, Lưu, Lô, and Lâu.

The breath is drawn into the organ of the tongue; following the sound from the nose, long and short sounds rise forth. Meanings are explained according to the sounds, and distinctions arise through the tongue and teeth. In this way, the meanings of letters can enable sentient beings to purify their verbal karma.

The Buddha-nature of sentient beings, however, does not become pure only after being compared with written characters in this manner. Why is this? Because Buddha-nature is originally pure.

Although it abides within the skandhas, dhatus, and ayatanas, it is not the same as the skandhas, dhatus, and ayatanas. Therefore, all sentient beings should take refuge in it. Because of Buddha-nature, all bodhisattvas regard sentient beings equally, without distinction.

Thus the “half-letter” is taken as the basis of all scriptures, records, treatises, and writings. Moreover, the meanings of the “half-letter” are all the source of words arising from afflictions; hence they are called “half-letters.” The “full letter” is the basis of all words concerning wholesome dharmas. Just as a person in the world who practices evil is called half a person, while one who practices goodness is called a complete person, so too all scriptures, records, and treatises take the “half-letter” as their basis.

If it is said that the Tathagata and right liberation enter into the “half-letter,” this is incorrect. Why is this? Because they are apart from written characters.

Therefore, the Tathagata is unobstructed and unattached with respect to all dharmas and has truly attained liberation. What is meant by clearly understanding the meanings of letters? Someone who knows that the Tathagata’s appearance in the world can extinguish the “half-letter” is said to understand clearly the meanings of letters.

If someone pursues the meaning of the “half-letter,” that person does not know the nature of the Tathagata. What is meant by the meaning of “no-letter”? One who draws near to and cultivates unwholesome dharmas is said to follow the “no-letter.” Moreover, “no-letter” means that although one may draw near to and cultivate wholesome dharmas, one does not understand the Tathagata as permanent or impermanent, eternal or non-eternal; the two treasures of the Dharma and Sangha; discipline and what is not discipline; scripture and what is not scripture; the words of Mara and the words of the Buddha....

If someone cannot distinguish these things, that person is said to pursue the meaning of “no-letter.” I have now explained the pursuit of the meaning of “no-letter” in this manner. Good man! Therefore, you should now abandon the “half-letter” and skillfully understand the “full letter.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! We must diligently study the letters and numbers! I have now encountered the unsurpassed teacher and have received the Tathagata’s earnest instruction!”

The Buddha praised Kasyapa, saying:

“Excellent! Excellent! One who delights in the Right Dharma should study in this way.”

CHAPTER ON THE PARABLE OF THE BIRDS

Chapter XIV

At that time, the Buddha said to Bodhisattva Kasyapa:

“Good man! There are two kinds of birds: the first is called Kalavinka, and the second is called the mandarin duck. Whether flying or resting, they remain together and never leave one another. Dharmas such as suffering, impermanence, and non-self are likewise so and must not be separated from one another.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! How are suffering, impermanence, and non-self like those mandarin ducks and Kalavinkas?”

The Buddha said:

“Good man! Suffering is one dharma and bliss is another; permanence is one dharma and impermanence is another; self is one dharma and non-self is another. It is like fine rice, which is different from sesame and barley; sesame and barley, in turn, are different from beans, ordinary rice, and sugarcane. In all such varieties, everything from their sprouts and shoots to their flowers and leaves is impermanent. When their fruits ripen and people partake of them, only then are they permanent. Why is this? Because their nature is true and real.”

Kasyapa said to the Buddha:

“World-Honored One! If such things are permanent, are they then the same as the Tathagata?”

The Buddha said:

“Good man! You should not speak in this way. Why is this? If it were said that the Tathagata is like Mount Sumeru, then when the kalpa is destroyed and Mount Sumeru crumbles, would the Tathagata also be destroyed at that time? Good man! You should not accept and uphold such a meaning! Good man! Among all dharmas, with the sole exception of nirvana, there is no other dharma that is permanent! It is only in terms of worldly truth that fruits are said to be permanent.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Excellent! Excellent! It is exactly as the Buddha has said!”

The Buddha said to Kasyapa:

“So it is! So it is! Good man!

Although one may cultivate all the sutras and meditative concentrations, until one has heard the Great Parinirvana, one will always say that everything is impermanent. After hearing this Sutra, although one has afflictions, it is as though one had no afflictions, and one can immediately benefit all humans and devas. Why is this?

Because one clearly understands that one’s own body possesses Buddha-nature. This is called permanence. Furthermore, good man!

It is like the mango tree: when its flowers first bloom, this is called the mark of impermanence; when they produce fruit that brings many benefits, this is called permanence. So too, good man! Although one may study and cultivate all the sutras and meditative concentrations, before hearing the Great Parinirvana in this manner, one will always say that everything is impermanent.

After hearing this Sutra, although one has afflictions, it is as though one had no afflictions, and one can immediately benefit all humans and devas. Why is this? Because one clearly understands that one’s own body possesses Buddha-nature.

This is called permanence. Furthermore, good man! It is like gold ore: while being melted, it bears the mark of impermanence.

Once it has been melted and becomes gold, bringing many benefits, it is called permanent. So too, good man! Although one may study and cultivate all the sutras and meditative concentrations, before hearing the Great Parinirvana in this manner, one will always say that everything is impermanent.

After hearing this Sutra, although one has afflictions, it is as though one had no afflictions, and one can immediately benefit all devas and humans. Why is this? Because one clearly understands that one’s own body possesses Buddha-nature.

This is called permanence. Furthermore, good man! It is like sesame seeds: before they are pressed, they are called impermanent.

When they have been pressed into oil, bringing many benefits, they are called permanent. Good man! Although one may study and cultivate all the sutras and meditative concentrations, before hearing the Great Parinirvana in this manner, one will always say that everything is impermanent.

After hearing this Sutra, although one has afflictions, it is as though one had no afflictions, and one can immediately benefit all devas and humans. Why is this? Because one clearly understands that one’s own body possesses Buddha-nature.

This is called permanence. Furthermore, good man! Just as all streams flow into the ocean, all the sutras, meditative concentrations, and samadhis flow into the Mahayana Great Parinirvana Sutra.

Why is this? Because it ultimately and skillfully teaches that Buddha-nature exists. Good man!

Therefore, I say that permanence is one dharma and impermanence is another.... The same applies all the way through to non-self.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! The Tathagata has already departed from the poisonous arrow of sorrow and grief. Sorrow and grief pertain to gods, but the Tathagata is not a god. Sorrow and grief pertain to humans, but the Tathagata is not a human. Sorrow and grief pertain to beings of the twenty-five realms of existence, but the Tathagata is not a being of the twenty-five realms of existence. Therefore, the Tathagata has no sorrow or grief. Why, then, is it said that the Tathagata sorrows and grieves?”

“Good man! The gods of the Heaven of No-Thought are said to be without thought. If they are without thought, they have no lifespan. If they have no lifespan, how could they possess the skandhas, dhatus, and ayatanas? For this reason, the lifespan of the gods of the Heaven of No-Thought cannot be said to abide in any particular place. Good man! It is like a tree spirit who abides dependent upon a tree. One cannot definitively say that it depends upon a branch, a joint, the trunk, or a leaf. Although the place upon which it depends cannot be determined, one cannot say that it does not exist. The lifespan of the gods of the Heaven of No-Thought is likewise.

“Good man! The Buddha-Dharma is also thus: exceedingly profound and difficult to understand. In truth, the Tathagata has no sorrow, grief, suffering, or anguish, yet he gives rise to great loving-kindness and compassion toward sentient beings and manifests sorrow and grief, regarding all sentient beings as he regards Rahula.

“Furthermore, good man! Of all the lifespans in the Heaven of No-Thought, only a Buddha can know them; no one else can equal him in this! It is likewise even in the Sphere of Neither Perception nor Non-Perception.

“Kasyapa! The nature of the Tathagata is pure and undefiled, like a transformation body. How could he have sorrow, grief, suffering, or anguish?

If it is said that the Tathagata has sorrow, grief, suffering, and anguish, how could he benefit all sentient beings and widely propagate the Buddha-Dharma? If it is said that he does not, how can it be said that he regards all sentient beings equally as Rahula? If he does not regard all sentient beings equally as Rahula, such words would be false.

For this reason, good man, the Buddha is inconceivable! The Dharma is inconceivable! The Buddha-nature of sentient beings is inconceivable!

The lifespan of the gods of the Heaven of No-Thought is inconceivable! That the Tathagata both has sorrow and is without sorrow belongs to the domain of a Buddha; it is not something that sravakas or pratyekabuddhas can understand.

“Good man! It is like houses and minute particles, which cannot stand and abide in empty space. Yet if one says that houses do not abide by relying upon empty space, that is impossible. For this reason, one cannot say that houses abide in empty space or that they do not abide in empty space. Although ordinary beings say that houses abide in empty space, empty space itself truly has no place of abiding. Why? Because its nature is non-abiding.

“Good man! The mind is likewise: it cannot be said to abide in the skandhas, dhatus, and ayatanas, nor can it be said not to abide in them. The lifespan of the gods of the Heaven of No-Thought is likewise. The Tathagata’s sorrow and grief are also likewise. If the Buddha has no sorrow or grief, why is it said that he regards all sentient beings equally as Rahula? If it is said that he has sorrow and grief, why is it also said that his nature is the same as empty space?

“Good man! It is like an illusionist who conjures all manner of palaces, the taking of life, nurturing, binding, releasing, and who conjures gold, silver, vaidurya, and other precious things, dense forests, trees, and so forth; yet none of these possesses true nature. The Tathagata is likewise. In accord with the world, he manifests sorrow and grief, but they possess no true reality.

“Good man! Since the Tathagata has entered Great Parinirvana, how could he have sorrow, grief, suffering, or anguish? If one holds that the Tathagata’s entry into nirvana is impermanent, you should know that such a person has sorrow and grief. If one holds that the Tathagata does not enter nirvana but eternally abides, unchanging, you should know that such a person has no sorrow or grief. No one can know that the Tathagata both has sorrow and grief and is without sorrow and grief.

“Furthermore, good man! It is like a person of inferior capacity who can know inferior dharmas but cannot know intermediate or superior dharmas. A person of intermediate capacity knows intermediate dharmas but does not know superior dharmas.

A person of superior capacity knows superior dharmas and also knows intermediate and inferior dharmas. Sravakas and pratyekabuddhas are likewise: they know only what accords with their own level. The Tathagata is not thus; he knows completely his own level and the levels of others.

Therefore, the Tathagata is called One of Unobstructed Wisdom. He manifests illusory transformations in accord with the world, and ordinary beings with fleshly eyes regard them as real. Yet that they might fully know the Tathagata’s unsurpassed, unobstructed wisdom is impossible.

Whether he has sorrow and grief or is without sorrow and grief can be known only by a Buddha. For this cause and condition, one dharma has self and another dharma has no-self. This is called the nature of the Mandarin Ducks and Kalindaka birds.

“Furthermore, good man! The Buddha-Dharma resembles Mandarin Ducks traveling together. When the waters of summer rise and overflow, the Kalindaka birds and Mandarin Ducks choose high ground where their young may dwell safely, and there they nurture them. Only afterward, once the young are securely established, do they fly away in search of food. The appearance of the Tathagata in the world is likewise: he guides and transforms immeasurable sentient beings, causing them to abide in the Right Dharma, just as the Mandarin Ducks and Kalindaka birds choose high ground on which to settle their young. The Tathagata is likewise: once he has caused sentient beings to complete what had to be done, he immediately enters Great Parinirvana.

“Good man! This is called: one dharma is suffering and another dharma is bliss. All conditioned phenomena are suffering; nirvana is bliss. It is the foremost and most sublime because it destroys all conditioned phenomena.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Why is the nirvana attained by sentient beings called the foremost bliss?”

The Buddha said:

“Good man! As I have taught, the conjunction of conditioned phenomena is called aging and death.

Being heedful, never negligent—

That place is the deathless nectar.

Being heedless and negligent—

That is called the state of death.

If a person is not negligent,

He attains the deathless state.

If that person is negligent,

He ever travels the road of death.

“If one is negligent, this is called a conditioned dharma. This conditioned dharma is the foremost suffering. Non-negligence is called nirvana. That nirvana is called the deathless nectar, the foremost bliss. If one follows conditioned phenomena, this is called the place of death, where one undergoes the foremost suffering. If one reaches nirvana, this is called deathlessness, where one experiences the most sublime bliss. If one is not negligent, although one passes through conditioned phenomena, this is still called eternal bliss, deathlessness, and the indestructible body.

“What is called negligence? What is called non-negligence? Those who are not noble ones—ordinary beings—are called negligent; theirs is the dharma of continual death. Noble ones who transcend the world are not negligent; for them, there is no aging or death. Why? Because they enter nirvana, the foremost eternal bliss. For this reason, one dharma is suffering and another dharma is bliss; one dharma is self and another dharma is no-self.

“It is like a person standing upon the ground and looking up into empty space, yet seeing no tracks of birds. Good man! Sentient beings are likewise. Lacking the divine eye and dwelling amid afflictions, they do not themselves perceive that they possess the Tathagata-nature. Therefore, I teach the secret doctrine of no-self. Why is this? Because those without the divine eye do not know the True Self and perversely take what is not the self to be the self. Conditioned phenomena produced on account of the afflictions are impermanent. Therefore, I say that one dharma is permanent and another dharma is impermanent.

Those diligent, courageous, and strong,

As though standing on a lofty mountain peak,

The level ground and open plains below

Ever see ordinary beings enter.

Ascending the palace of Great Wisdom,

The unsurpassed and wondrous terrace,

Having themselves dispelled sorrow and distress,

They also see sentient beings’ sorrow.

“The Tathagata has completely severed immeasurable afflictions and abides upon the mountain of wisdom, seeing sentient beings ever dwelling amid countless billions of afflictions.”

Bodhisattva Kasyapa again said to the Buddha:

“World-Honored One! According to the words of the verse, its meaning is not so. Why is this? Upon entering nirvana, there is neither sorrow nor joy. How, then, can it be said that one ascends to the palace of wisdom? And why must one abide upon the summit of a mountain to behold sentient beings?”

The Buddha said:

“Good man! The palace of wisdom is nirvana. To be free from sorrow and affliction is what is called the Tathagata.

To have sorrow and affliction is what is called an ordinary person. Because ordinary persons have sorrow and affliction, the Tathagata is free from sorrow and affliction. The summit of Mount Sumeru is what is called Right Liberation.

Diligent effort is likened to Mount Sumeru, which remains unmoved. The earth refers to conditioned activities. These ordinary persons abide upon that earth and perform all conditioned activities.

The wise one is called the Perfectly Awakened One. Being free from existence and eternally abiding, he is called the Tathagata. Out of compassion, the Tathagata is mindful of immeasurable sentient beings who are constantly struck by the poisoned arrows of the various forms of existence.

Therefore, it is said that the Tathagata has sorrow and compassion.”

Bodhisattva Kasyapa again addressed the Buddha:

“World-Honored One! If the Tathagata indeed has sorrow and compassion, then he cannot be called the Perfectly and Completely Awakened One!”

The Buddha said to Kasyapa:

“There are causes and conditions for all such things. Wherever there are sentient beings who should receive the teaching, the Tathagata manifests birth among them. Although he manifests undergoing birth, in truth he is unborn. Therefore, the Tathagata is called the eternally abiding Dharma, like the kalavinka birds and mandarin ducks, and so forth.”

THE MAHAPARINIRVANA SUTRA

— End of the Eighth Fascicle —