大般涅槃經

Fascicle Thirteen

Chapter on Noble Conduct (continued)

PART XIX/3:

Good man! I perceive that all conditioned phenomena are impermanent. How is this known?

It is because they arise through causes and conditions. If any dharmas arise from causes and conditions, they are known to be impermanent. Among those non-Buddhist practitioners, there is not a single dharma that does not arise from causes and conditions.

Good man! Buddha-nature is neither born nor extinguished; it neither goes nor comes; it is neither past, future, nor present; it is neither produced by causes nor produced without causes; it is neither action nor agent; neither characteristic nor absence of characteristics; neither possessing a name nor nameless; neither name nor form; neither long nor short; and it is not encompassed by the skandhas, dhatus, or ayatanas.

Therefore, it is called eternal. Good man! Buddha-nature is the Tathagata; the Tathagata is the Dharma; and the Dharma is eternal.

Good man! The eternal is the Tathagata; the Tathagata is the Sangha; and the Sangha is eternal. For this reason, dharmas arising from causes and conditions are not called eternal.

Among these non-Buddhist practitioners, there is not a single dharma that does not arise from causes and conditions. Good man! These non-Buddhist practitioners do not perceive Buddha-nature, the Tathagata, or the Dharma.

Therefore, all the words spoken by them are false and contain no ultimate truth. Ordinary people first see vessels, clothing, carts, houses, cities, rivers, mountains, forests, men, women, elephants, horses, oxen, goats, and so forth; afterward, upon seeing similar things, they immediately declare them eternal. You should know that, in truth, these things are not eternal.

Good man! All conditioned things are impermanent. Empty space is unconditioned and is therefore eternal.

Buddha-nature is unconditioned and is therefore eternal. Empty space is Buddha-nature; Buddha-nature is the Tathagata; the Tathagata is the unconditioned; and the unconditioned is eternal. The eternal is the Dharma; the Dharma is the Sangha; the Sangha is the unconditioned; and the unconditioned is eternal.

Good man! Conditioned dharmas are always of two kinds: material dharmas and nonmaterial dharmas. Nonmaterial dharmas are mind and mental factors.

Material dharmas are earth, water, fire, and wind. Good man! Mind is called impermanent.

Why is this? Because its nature is to depend upon conditions, correspond with them, and make distinctions. Good man!

The nature of eye-consciousness is one thing, and so forth, through to the nature of mind-consciousness, which is another. Therefore, consciousness is impermanent. Good man!

The object-field of form is one thing, and so forth, through to the object-field of dharmas, which is another. Therefore, they are impermanent. Good man!

The corresponding conditions of eye-consciousness are one thing, and so forth, through to the corresponding conditions of mind-consciousness, which are another. Therefore, consciousness is impermanent. Good man!

If the mind were eternal, eye-consciousness, upon corresponding with contact as its condition, would apprehend all dharmas. Good man! Since eye-consciousness is one thing, and so forth, through to mind-consciousness, which is another, know that consciousness is impermanent.

Because similar dharmas arise and cease thought after thought, ordinary people perceive them and regard them as eternal. Good man! Because causes and conditions can destroy one another, they are also called impermanent.

For example, eye-consciousness arises through the eye as cause, form as cause, light as cause, and attention as cause. When ear-consciousness arises, all its causes and conditions are different; they are not the causes and conditions of eye-consciousness. The differences pertaining to mind-consciousness and the others are likewise such.

Furthermore, good man! Because the causes and conditions that bring about the dissolution of conditioned phenomena differ, the mind is called impermanent. For example, the mind that cultivates contemplation of impermanence is one thing, while the minds that cultivate contemplation of suffering, emptiness, and non-self are other things.

If the mind were eternal, one would have to use the eternal to cultivate contemplation of impermanence, yet it could not even be used to contemplate suffering, emptiness, and non-self, much less to contemplate eternity, bliss, Self, and purity. For this reason, the teachings of non-Buddhist practitioners cannot encompass eternity, bliss, Self, and purity. Good man!

You should know that mental dharmas are certainly impermanent. Furthermore, good man! Because the natures of minds differ, the mind is called impermanent.

For example, the nature of a shravaka’s mind is one thing, the nature of a pratyekabuddha’s mind is another, and the nature of the minds of all Buddhas is another. The minds of all non-Buddhist practitioners are of three kinds: first, the mind of one who has gone forth; second, the mind of a householder; and third, the mind of one who has left the household life behind. The mind corresponding with pleasure is one thing; the mind corresponding with suffering is another; the mind corresponding with neither suffering nor pleasure is another; the mind corresponding with sensual desire is another; the mind corresponding with anger is another; and the mind corresponding with delusion is another.

The minds of all non-Buddhist practitioners also differ from one another. Thus, the mind corresponding with delusion is one thing; the mind corresponding with doubt is another; the mind corresponding with wrong views is another; and the mind expressed in the deportment of advancing or halting is likewise another. Good man!

If the mind were eternal, it would also be unable to distinguish forms such as blue, yellow, red, white, purple, and so forth. Good man! If the mind were eternal, things remembered should never be forgotten.

Good man! If the mind were eternal, one’s ability in recitation should never increase. Furthermore, good man!

If the mind were eternal, one should not speak of what has been done, what is now being done, and what will be done. If there are things done in the past, being done in the present, and to be done in the future, you should know that the mind is certainly impermanent. Good man!

If the mind were eternal, there would be neither enemies nor intimates, nor those who are neither enemies nor intimates. If the mind were eternal, one should not speak of something as mine or another’s, or of death or birth. If the mind were eternal, although actions were performed, there should be no increase.

Good man! For these reasons, you should know that the nature of each mind is distinct; and because distinctions exist, you should know that the mind is impermanent. Good man!

I have now expounded impermanence with respect to these nonmaterial dharmas, and its meaning has been made manifest. I shall now further explain to you the impermanence of form! Form is impermanent because, originally nonexistent, it comes into being and, once arisen, ceases.

Within the body, when it is in the womb, the kalala (?), originally nonexistent, comes into being and, once arisen, changes. Externally, sprouts, shoots, and trunks likewise, originally unborn, come into being and, once arisen, change. Therefore, you should know that all material dharmas are impermanent.

Good man! What exists internally as form changes according to the time: the kalala stage is one thing, the arbuda stage another, the ghana stage another, the peshi stage another, the stage of the blister-like protuberances (?) another, the newborn stage another, childhood another, youth another, and so forth through old age—each is different from the others. External forms are likewise so: the sprout is one thing, the trunk another, the branch another, the leaf another, the flower another, and the fruit another.

Furthermore, good man! The internal taste also differs. From the kalala stage through old age, each stage changes and differs.

External tastes are likewise so: the tastes of the trunk, branches, leaves, flowers, and fruits all differ. At the kalala stage, strength is one thing, and so forth through old age, when strength is another. At the kalala stage, the shape is one thing, and so forth through old age, when the shape is likewise another.

At the kalala stage, the karmic result is one thing, and so forth through old age, when the karmic result is likewise another. At the kalala stage, the designation is one thing, and so forth through old age, when the designation is likewise another. What is called internal form disintegrates and then comes together again; therefore, know that it is impermanent.

External trees and plants likewise disintegrate and then come together again; therefore, know that they are impermanent. Because they gradually arise in sequence, know that they are impermanent. They arise in sequence from the kalala stage through old age; and they arise in sequence from sprouts and shoots through fruits and seeds.

Therefore, know that they are impermanent. Because forms can cease, know that they are impermanent. The cessation of the kalala stage is one thing, and so forth through old age, whose cessation is another; the cessation of the sprout is one thing, and so forth through the fruit, whose cessation is another.

Therefore, know that they are impermanent. Ignorant ordinary people see similar things arising and regard them as eternal.

For this reason, it is called impermanent. If it is impermanent, then it is suffering; and if it is suffering, then it is impure. Good man! When Kasyapa previously asked Me about this matter, I answered him concerning it.

Furthermore, good man, all conditioned phenomena are non-self. Good man! In brief, all phenomena are called form or non-form, yet form is not the Self.

Why is this? Because form can be broken, destroyed, torn, and fractured; it arises and grows. The Self, however, cannot be broken, destroyed, torn, or fractured, nor does it arise or grow.

For this reason, one should know that form is not the Self. Phenomena that are not form are likewise not the Self. Why is this?

Because they arise through causes and conditions. Good man! If the non-Buddhist practitioners claim that the existence of a self can be known through concentrated mindfulness, then the nature of concentrated mindfulness is truly not the Self.

If concentrated mindfulness were taken as the nature of the Self, past events would not be forgotten. Yet because they are forgotten, one should know with certainty that there is no self. Good man!

If the non-Buddhist practitioners claim that the existence of a Self can be known through recollection, then when there is no recollection, one should know with certainty that there is no self. It is as when someone sees a person with six fingers on one hand and immediately asks, “Where have I seen you before?” If there were a Self, he should not need to ask; yet because he does ask, one should know with certainty that there is no self.

Good man! If the non-Buddhist practitioners claim that the existence of a Self can be known through negation, then, good man, precisely because there is negation, one should know with certainty that there is no self. For example, Devadatta would certainly not say, “I am not Devadatta.” The Self is likewise so: if it were certainly the Self, one would certainly not negate the Self.

Because the Self is negated, one should know with certainty that there is no self. If you claim that the existence of a Self is known through negation, then because you do not negate it today, there certainly is no self. Good man!

If the non-Buddhist practitioners claim that the existence of a Self can be known through what is a companion and what is not a companion, then in the absence of a companion there should be no Self. Yet there are phenomena without companions, such as the Tathagata, empty space, and Buddha-nature. The Self is likewise so, truly having no companion.

For this reason, one should know with certainty that there is no self. Furthermore, good man! If the non-Buddhist practitioners claim that the existence of a Self can be known through its name, then even among the phenomena of non-self there is the name “Self,” just as a poor and lowly person may be named “Wealthy and Honored.” One may say, “I die.” If the Self dies, then the Self kills the Self, but in truth the Self cannot be killed.

To speak provisionally of killing the Self is like a short person being named “Tall.” For this reason, one should know with certainty that there is no self. Furthermore, good man! If the non-Buddhist practitioners claim that because an infant desires milk at birth, one should know that a self exists, then, good man, if there were a Self, no infant should grasp filthy excrement, snakes, or poison.

For this reason, one should know with certainty that there is no self. Furthermore, good man! All sentient beings possess equal instinctive knowledge regarding three things: sexual desire, food and drink, and fear.

Therefore, there is a self. Furthermore, good man! If the non-Buddhist practitioners claim that the existence of a Self can be known through outward characteristics, then, good man, where there are characteristics, there is no self, and where there are no characteristics, there is also no self.

When a person is asleep, he cannot advance, stop, bend down, lean back, look this way or that, or know suffering or pleasure; therefore, there should be no Self. If the existence of a Self could be known from advancing, stopping, bending down, leaning back, and looking this way or that, then a mechanical wooden person should also possess a Self. Good man!

The Tathagata is likewise so: He neither advances nor stops, neither bends down nor leans back, neither looks this way nor that, and has neither suffering nor pleasure, neither greed nor anger nor delusion, and no conditioned activity whatsoever. Such a Tathagata truly possesses the Self. Furthermore, good man!

If the non-Buddhist practitioners claim that because one sees another person eating fruit and saliva flows within one’s own mouth, one should know that a Self exists, then, good man, the saliva flows because the fruit is seen through recollection. Yet saliva is not the Self, nor is the Self saliva. It is neither pleasure nor sorrow, neither laughter nor weeping, neither lying down nor rising, neither hunger nor satiety.

For this reason, one should know with certainty that there is no self. Good man! These non-Buddhist practitioners are foolish, like children without skillful wisdom.

They cannot comprehend the permanent and the impermanent, suffering and pleasure, purity and impurity, self and non-self, life span and non-life span, sentient being and non-sentient being, reality and unreality, existence and nonexistence. Having grasped a small portion of the Buddha-Dharma, they falsely maintain that there are permanence, bliss, Self, and purity, while in truth they do not understand permanence, bliss, Self, and purity.

It is like a person blind from birth who does not know the color of milk and asks another, “What is the color of milk like?” The other person replies, “Its whiteness is like a conch shell.” The blind man asks again, “Is the color of milk like the sound of a conch shell?” The other replies, “It is not.” He asks again, “What is the color of a conch shell like?” The other replies, “It is like a grain of rice.” The blind man asks again, “Is the color of milk soft like a grain of rice?

And what is a grain of rice like?” The other replies, “It is like falling snow.” The blind man says again, “Is that grain of rice cold like snow? And what is snow like?” The other replies, “It is like a white crane.” Although the person blind from birth hears these four analogies, he can never know the true color of milk. These non-Buddhist practitioners are likewise so: they can never understand permanence, bliss, Self, and purity.

Good man! For this reason, the Self is found in the ultimate truth of the Buddha-Dharma, not among the non-Buddhist teachings.

Manjusri said to the Buddha:

“How extraordinary, World-Honored One! Only now, as the Tathagata is about to enter parinirvana, does He once again turn the unsurpassed Dharma wheel and make such a distinction concerning ultimate truth!”

The Buddha said to Manjusri:

– Why, then, do you now still conceive the thought that the Tathagata enters nirvana? Good man! The Tathagata is truly permanent, abiding, and unchanging; he does not enter parinirvana! Good man! If someone were to think, “I am the Buddha; I have attained unsurpassed, perfect enlightenment. I am the Dharma, and the Dharma is mine. I am the Path, and the Path is mine. I am the Blessed One, and the Blessed One is mine. I am a shravaka, and the shravaka is mine. I can expound the Dharma and cause others to receive it. I turn the Dharma wheel, whereas others cannot turn it,” the Tathagata assuredly does not regard matters in this way. Therefore, the Tathagata does not turn the Dharma wheel. Good man! If someone falsely thinks: “The self is the eye, and the eye belongs to the self”; and likewise regarding the ear, nose, tongue, body, and mind; “The self is form, and form belongs to the self,” and so on through all dharmas; “The self is earth, and earth belongs to the self,” and likewise regarding water, fire, wind, and so forth. Good man! If someone says, “The self is faith, and faith belongs to the self. The self is great learning, and great learning belongs to the self. The self is Dana-paramita, and Dana-paramita belongs to the self. The self is Sila-paramita, and Sila-paramita belongs to the self. The self is Ksanti-paramita, and Ksanti-paramita belongs to the self. The self is Virya-paramita, and Virya-paramita belongs to the self. The self is Dhyana-paramita, and Dhyana-paramita belongs to the self. The self is Prajnaparamita, and Prajnaparamita belongs to the self. The self is the four foundations of mindfulness, and the four foundations of mindfulness belong to the self”; and likewise regarding the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path. Good man! The Tathagata assuredly does not regard matters in this way. Therefore, the Tathagata does not turn the Dharma wheel. Good man! If the Tathagata permanently abides without alteration, how can it be said that the Buddha turns the Dharma wheel? Therefore, you should not now say that the Tathagata once again turns the unsurpassed Dharma wheel for the first time.

Good man! It is like the eye: dependent upon form, light, and attention, through the conjunction of these causes and conditions, eye-consciousness arises. Good man! The eye does not think, “I am able to produce consciousness.” Form, light, and attention assuredly do not think, “I produce eye-consciousness.” Nor does eye-consciousness give rise to the thought, “I can produce myself.” Good man! The conjunction of such conditioned dharmas is called seeing.

Good man! The Tathagata is likewise. Through the six paramitas and the thirty-seven factors conducive to enlightenment, he clearly comprehends all dharmas. Then, through the throat, tongue, teeth, lips, mouth, speech, and sound, he first expounded the Dharma for Kaundinya. This is called turning the Dharma wheel. For this reason, the Tathagata is not said to turn the Dharma wheel. Good man! If there is no turning, it is called the Dharma, and the Dharma is the Tathagata.

Good man! It is like producing fire through a fire-making implement, a drill, the hands, and dried cow dung. The fire-making implement does not say, “I am able to produce fire.” The drill, the hands, and the dried cow dung do not think, “I am able to produce fire.” Nor does the fire say, “I am able to produce myself.” The Tathagata is likewise. Through the six paramitas and so forth, down to Kaundinya, it is called turning the Dharma wheel. Nor does the Tathagata give rise to the thought, “I turn the Dharma wheel.” Good man! When no such thought arises, this is called turning the wheel of the true Dharma. This turning of the Dharma wheel is itself called the Tathagata.

Good man! It is like producing butter through curds, water, a churn, a vessel, a cord, and the hands of the person who grasps it. The butter does not say, “I am able to produce myself.” Even the person’s hands do not think, “I am able to produce butter.” Nor does the butter say, “I am able to produce myself.” Through the conjunction of all these conditions, butter comes into being. The Tathagata is likewise and assuredly does not think, “I turn the Dharma wheel.” Good man! If it does not come into being, this is called turning the wheel of the true Dharma. This turning of the Dharma wheel is the Tathagata.

Good man! It is like a sprout arising through a seed, earth, water, fire, wind, manure, the season, and the work performed by a person. Good man! The seed does not say, “I am able to produce the sprout,” and so forth, down to the person performing the work, who does not think, “I am able to produce the sprout.” Nor does the sprout say, “I am able to produce myself.” The Tathagata is likewise and assuredly does not think, “I turn the Dharma wheel.” Good man! If there is no doing, this is called turning the wheel of the true Dharma. This turning of the Dharma wheel is the Tathagata.

Good man! It is like a sound issuing forth through the conjunction of a drum, empty space, hide, a person, and a drumstick. The drum does not think, “I am able to produce sound,” and so forth, down to the drumstick, which is likewise. Nor does the sound say, “I am able to produce myself.” Good man! The Tathagata is likewise and assuredly does not think, “I turn the Dharma wheel.” Good man! Turning the Dharma wheel is called non-doing, and non-doing is itself turning the Dharma wheel. Turning the Dharma wheel is the Tathagata.

Good man! Turning the Dharma wheel is solely the realm of all Buddhas, the Blessed Ones; it is not comprehended by shravakas or pratyekabuddhas. Good man! Empty space is neither born nor produced, neither made nor created, and is not a conditioned dharma. The Tathagata is likewise: neither born nor produced, neither made nor created, and not a conditioned dharma. As it is with the nature of the Tathagata, so it is with Buddha-nature: it is neither born nor produced, neither made nor created, and is not a conditioned dharma.

Good man! The speech of all Buddhas, the Blessed Ones, is of two kinds: the first is worldly speech, and the second is supramundane speech. Good man! The Tathagata speaks worldly speech for shravakas and pratyekabuddhas, and supramundane speech for bodhisattvas. Good man! This great assembly also consists of two classes: the first seeks the Lesser Vehicle, and the second seeks the Great Vehicle. Formerly, in the city of Varanasi, I turned the Dharma wheel for the shravakas. Today, for the first time here in the city of Kusinagara, I turn the Great Dharma wheel for the bodhisattvas.

Furthermore, good man! There are also two classes of people: those of middling faculties and those of superior faculties. For those of middling faculties, I turned the Dharma wheel in the city of Varanasi. For those of superior faculties—those who are elephant kings among human beings, such as Bodhisattva Kasyapa and others—I now turn the Great Dharma wheel here in the city of Kusinagara. Good man! For those of the very lowest faculties, the Tathagata assuredly does not turn the Dharma wheel. Those of the very lowest faculties are icchantikas.

Furthermore, good man! Those who seek the Buddha-path are also of two classes: those of middling diligence and those of superior diligence. In the city of Varanasi, I turned the Dharma wheel for those of middling diligence. Today, here in the city of Kusinagara, I turn the Great Dharma wheel for those of superior diligence.

Furthermore, good man! Formerly, when I first turned the Dharma wheel in the city of Varanasi, eighty thousand devas and humans attained the fruit of stream-entry.

Today, in this city of Kushinagara, there are as many as eight hundred thousand kotis of people who are irreversible from unsurpassed, perfect enlightenment. Furthermore, good man, in the city of Varanasi, the Great Brahma, king of the devas, bowed his head and entreated me to turn the Dharma wheel. Today, in this city of Kushinagara, Bodhisattva Kashyapa bows his head and entreats me to turn the wheel of the Great Dharma. Furthermore, good man, formerly, when I turned the Dharma wheel in the city of Varanasi, I taught impermanence, suffering, emptiness, and non-self. Today, when I turn the Dharma wheel in this city of Kushinagara, I teach Permanence, Bliss, Self, and Purity.

Furthermore, good man, formerly, when I turned the Dharma wheel in the city of Varanasi, the sound that issued forth resounded as far as the Brahma heaven. Today, when the Tathagata turns the Dharma wheel in the city of Kushinagara, the sound that issues forth resounds throughout Buddha-worlds as numerous as twenty times the sands of the Ganges in the east and the south; and it is likewise in the west, the north, the four intermediate directions, above, and below.

Furthermore, good man, whatever the Buddha-Blessed Ones proclaim is called the turning of the Dharma wheel. Good man, it is just as the precious wheel possessed by a wheel-turning sage king can subdue those who have not yet been subdued and bring peace and security to those already subdued. Good man, the Dharma taught by the Buddha-Blessed Ones is likewise: it can subdue those whose immeasurable afflictions have not yet been subdued, and it causes those already subdued to produce roots of goodness.

Good man, it is just as the precious wheel possessed by a wheel-turning sage king can destroy all hostile bandits. The Tathagata's exposition of the Dharma is likewise: it can cause all the bandits of affliction to become utterly quiescent. Furthermore, good man, it is just as the precious wheel possessed by a wheel-turning sage king revolves upward and downward.

The Tathagata's teaching of the Dharma is likewise: it can cause evil beings in the lower realms to be reborn in the human and heavenly realms, and onward until they attain the Buddha path. Good man, therefore, you should not now praise this by saying that the Tathagata turns the Dharma wheel here once again.

At that time, Manjushri said to the Buddha:

“World-Honored One, it is not that I do not understand this meaning. The reason I ask is that I wish to benefit all sentient beings. World-Honored One, I have long known that the turning of the Dharma wheel is indeed the domain of the Buddha-Blessed Ones and lies beyond the reach of shravakas and pratyekabuddhas.”

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

“Good man, this is called the wholesome deed of the sacred practice of a bodhisattva who abides in the Great Vehicle Mahaparinirvana Sutra.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One, for what further reason is it called the sacred practice?”

“Good man, ‘sacred’ refers to the Buddha-Blessed Ones. For this reason, it is called the sacred practice.”

“World-Honored One, if it is the practice of the Buddhas, then it is not a practice that shravakas, pratyekabuddhas, or bodhisattvas are capable of cultivating!”

“Good man! Those Blessed Ones abide in this Great Parinirvana and act in this way in order to reveal, distinguish, and expound that meaning. For this reason, it is called the Noble Practice. Because shravakas, pratyekabuddhas, and bodhisattvas, having heard this, are able to uphold and practice it, it is called the Noble Practice. Good man! Having attained this practice, this great bodhisattva comes to abide on the Ground of Fearlessness.

“Good man! If a bodhisattva comes to abide on the Ground of Fearlessness in this way, he no longer fears craving, anger, delusion, birth, aging, sickness, or death. Nor does he fear the evil destinies of hell beings, animals, and hungry ghosts.

“Good man! Evil beings are of two kinds: first, asuras; second, those among human beings. Among human beings, there are three kinds of evil persons: first, icchantikas; second, those who slander the Vaipulya scriptures; third, those who violate the four grave prohibitions.

“Good man! Abiding on this Ground, bodhisattvas and others certainly do not fear falling into such evils. Nor do they fear shramanas, brahmins, adherents of non-Buddhist paths who hold wrong views, Mara Papiyan, or birth among the twenty-five realms of existence. Therefore, this Ground is called Fearlessness.

“Good man! A great bodhisattva abiding on the Ground of Fearlessness attains twenty-five samadhis that destroy the twenty-five realms of existence. Good man!

These great bodhisattvas attain the Stainless Samadhi, which can destroy existence in the hells; the Non-Retrogression Samadhi, which can destroy existence among animals; the Joyful Mind Samadhi, which can destroy existence among hungry ghosts; the Rejoicing Samadhi, which can destroy existence among the asuras; the Sunlight Samadhi, which can end existence in Purvavideha; the Moonlight Samadhi, which can end existence in Aparagodaniya; the Blazing Heat Samadhi, which can end existence in Uttarakuru; the Illusion-like Samadhi, which can end existence in Jambudvipa; the Samadhi of the Immovability of All Dharmas, which can end existence in the Heaven of the Four Great Kings; the Difficult-to-Subdue Samadhi, which can end existence in the Heaven of the Thirty-Three;

the Pleasing Samadhi, which can end existence in the Yama Heaven; the Blue Samadhi, which can end existence in the Tushita Heaven; the Yellow Samadhi, which can end existence in the Heaven of Delight in Transformations; the Red Samadhi, which can end existence in the Heaven of Mastery over Others’ Transformations; the White Samadhi, which can end existence in the First Dhyana; the Manifold Samadhi, which can end existence in the Heaven of the Brahma Kings; the Paired Samadhi, which can end existence in the Second Dhyana; the Thunderous Sound Samadhi, which can end existence in the Third Dhyana; the Rain-Pouring Samadhi, which can end existence in the Fourth Dhyana; the Space-like Samadhi, which can end existence among the Non-Perceiving Beings;

the Mirror-Illuminating Samadhi, which can end existence among the non-returners in the Pure Abodes; the Unobstructed Samadhi, which can end existence in the Sphere of Infinite Space; the Permanence Samadhi, which can end existence in the Sphere of Infinite Consciousness; the Bliss Samadhi, which can end existence in the Sphere of Nothingness; and the Self Samadhi, which can end existence in the Sphere of Neither Perception nor Non-Perception.

“Good man! This is called the bodhisattva’s attainment of the twenty-five samadhis that eliminate the twenty-five realms of existence. Good man! These twenty-five samadhis are called the kings of samadhis.

“Good man! When a great bodhisattva enters such kings of samadhis, if he wishes to blow Mount Sumeru to pieces, he can do so at will. If he wishes to know the thoughts in the minds of all the beings in the great trichiliocosm, he can know them all. If he wishes to place all the beings in the great trichiliocosm into a single pore of his body, he can do so at will, while also causing those beings to feel no sense of confinement. If he wishes to transform himself into innumerable beings and cause them to fill the great trichiliocosm, he can also do so at will. He can divide one body into many bodies and then unite the many bodies again into one body. Although the bodhisattva performs such deeds, his mind remains free of attachment, like a lotus flower.

“Good man! Having entered such kings of samadhis, the great bodhisattva immediately comes to abide on the Ground of Sovereign Mastery. A bodhisattva abiding on this Ground of Sovereign Mastery gains the power of mastery and can be born wherever he wishes.

“Good man! It is like a holy wheel-turning king who rules the four continents: wherever he wishes to go, nothing can obstruct him. The great bodhisattva is likewise. Among all places of birth, wherever he wishes to be born, he is born there at will.

“Good man! If a great bodhisattva sees that the beings in a hell can be taught and caused to abide in roots of goodness, the bodhisattva is immediately born among them. Although the bodhisattva is born there, it is not through the karmic result of past deeds. Rather, through the power of the causes and conditions of a bodhisattva abiding on the Ground of Sovereign Mastery, he is born in that hell.

“Good man! Although the great bodhisattva dwells in hell, he does not undergo such sufferings as having his body set ablaze or crushed to pieces.

“Good man! Even the immeasurable and boundless hundreds of thousands of myriads of kotis of merits perfected by a great bodhisattva in this way cannot be expressed. How much less could the merits possessed by all Buddhas ever be expressed?”

At that time, among the assembly was a bodhisattva named King Stainless Treasury. Possessing great majestic virtue, he had perfected supernormal powers, fully attained the Samadhi of Great Retention, and attained fearlessness. He then rose from his seat, bared his right shoulder, placed his right knee upon the ground, knelt upright, joined his palms, and addressed the Buddha, saying:

“World-Honored One! As the Buddha has said, the Buddhas and bodhisattvas have perfected immeasurable and boundless hundreds of thousands of myriads of kotis of merits and wisdom, which truly cannot be expressed. Yet, as I understand it, even these cannot equal this Mahayana scripture! Why is this? It is because, through the power of this Mahayana Vaipulya Sutra, all Buddhas, Blessed Ones, who attain unsurpassed, complete, perfect enlightenment can arise.”

The Buddha praised him, saying:

“Excellent! Excellent! Good man! So it is! So it is! It is exactly as you have said! Although this Mahayana Vaipulya Sutra has perfected immeasurable merits, if one wished to describe this sutra by analogy, no analogy could suffice. Even if such comparisons were multiplied a hundredfold, a thousandfold, or hundreds of thousands of myriads of kotis of times, no calculated analogy could ever equal it.

“Good man! It is like milk that comes from a cow; cream that comes from milk; fresh butter that comes from cream; clarified butter that comes from fresh butter; and ghee that comes from clarified butter. Ghee is supreme. If anyone drinks it, every illness is dispelled, and all medicinal properties are contained within that ghee.

“Good man! The Buddha is also like this. From the Buddha arise the twelve divisions of scripture; from the twelve divisions of scripture arises the sutra; from the sutra arises the Vaipulya Sutra; from the Vaipulya Sutra arises the Prajnaparamita; and from the Prajnaparamita arises the Great Nirvana, which is like ghee. Ghee is an analogy for Buddha-nature, and Buddha-nature is precisely the Tathagata.

“Good man! For this reason, it is said that the merits possessed by the Tathagata are immeasurable, boundless, and beyond reckoning.”

Bodhisattva Kashyapa addressed the Buddha, saying:

“World-Honored One! As the Buddha has praised it, the Great Nirvana Sutra is like the most supreme and sublime clarified butter. If anyone is able to drink it, all illnesses will be eliminated, for all medicines are contained within it.

Having heard this, I then reflected inwardly: If anyone is unable to hear and receive this Sutra, it should be known that such a person is exceedingly foolish and possesses no wholesome mind. World-Honored One! Today I am truly able to endure having my skin flayed to make paper, drawing my blood to make ink, using my marrow as water, and breaking my bones to make pens, in order to transcribe this Great Nirvana Sutra.

Having transcribed it, I would read and recite it until thoroughly fluent, and only thereafter expound its meaning widely for others. World-Honored One! If there are sentient beings attached to wealth, I shall give them wealth and thereafter exhort them to read and recite this Great Nirvana Sutra.

If they are people of high rank, I shall first use kind and pleasing words, accommodating their wishes, and thereafter gradually exhort them to read and recite this Great Vehicle Great Nirvana Sutra. If they are common folk, I shall use authority to compel them to read and recite it. If they are arrogant people, I shall serve as their attendant, accommodating their wishes and causing them to rejoice, and thereafter instruct and guide them by means of the Great Parinirvana.

If anyone maligns the Great Vehicle scriptures, I shall use my power to vanquish them and cause them to submit. Once they have submitted, I shall exhort them to read and recite the Great Nirvana Sutra. If anyone delights in the Great Vehicle scriptures, I shall personally go to them, pay reverence, make offerings, honor, and praise them.”

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

“Excellent! Excellent! You cherish the Great Vehicle scriptures exceedingly!

You long for the Great Vehicle scriptures, receive the Great Vehicle scriptures, savor the flavor of the Great Vehicle scriptures, and believe in, revere, honor, and make offerings to the Great Vehicle scriptures! Good man! Because of this wholesome state of mind, you shall surpass immeasurable and boundless great bodhisattvas as numerous as the sands of the Ganges, and in this very life attain unsurpassed perfect enlightenment.

Before long, you too shall be like me, extensively expounding before the great assembly such teachings as the Great Parinirvana, the Tathagata, Buddha-nature, and the secret treasury of the words of all Buddhas. Good man! In a past age, before the sun of the Buddha had appeared, I was then a brahmin cultivating the practices of a bodhisattva.

I was able to master all the scriptures and treatises possessed by non-Buddhist paths, cultivated quiescent cessation, and was fully endowed with dignified conduct. My mind was pure and was not corrupted by thoughts of desire arising from external objects. I extinguished the fire of anger, upheld the Dharma of permanence, bliss, self, and purity, and searched everywhere for the Great Vehicle scriptures, yet I did not hear even the name Vaipulya.

At that time, I dwelt in the Snow Mountains. Those mountains were pure, abounding in flowing springs, bathing pools, forests, and medicinal herbs. Throughout that land, rocks mingled with clear streams; many fragrant flowers adorned every place; and the many species of birds and herds of beasts could not be fully named.

There were many kinds of sweet fruit, too numerous to distinguish and enumerate. There were also immeasurable lotus roots, sweet roots, and roots of costus. At that time, I lived alone in that place and ate only various fruits.

After eating, I collected my mind in contemplation and sat in meditation. Though immeasurable years passed, I still did not hear that a Tathagata had appeared in the world, nor did I hear the name of the Great Vehicle scriptures. Good man!

As I cultivated such ascetic practices, Sakra Devendra, the devas, humans, and others were greatly astonished. Calling to one another, they spoke this verse:

All together, behold him there,

Within the pure and clear Snow Mountains:

The lord of quiescence, free from desire,

A king adorned with merit.

He has abandoned greed, anger, and pride,

And utterly severed ignorance;

Never has his mouth uttered

Harsh or evil words, and so forth.

At that time, among the assembly was a deva named Joy, who then spoke this verse:

One thus free from desire,

Diligent, vigorous, and pure,

Does not seek the station of Sakra

Nor any rank among the devas.

One who thus seeks the Way

And cultivates every ascetic practice—

This person must desire to obtain

The station of Sakra Devendra.

At that time, another deva-rishi immediately spoke this verse to Sakra:

Kausika, Lord of the Devas,

You should not entertain such a thought.

Those of non-Buddhist paths cultivate ascetic practices;

Why must they seek the throne of Indra?”

Having spoken this verse, he further said: “O Kausika! In this world, there is a Great Being who, for the sake of sentient beings, does not cherish his own body. Wishing to benefit all sentient beings, he cultivates immeasurable varieties of ascetic practices.

Seeing the faults inherent in samsara, even if such a person were to behold precious treasures filling all the lands, mountains, forests, and great oceans, he would not give rise to attachment or greed, but would regard them as he would expectorated spittle. Thus, the Great Being relinquishes treasures, his beloved wife and children, his head, eyes, brain, marrow, hands, feet, limbs, dwelling places, houses, elephants, horses, vehicles, male and female servants, attendants, and so forth.

Nor does he aspire to be born in the heavenly realms; he seeks only that all sentient beings may enjoy happiness. According to my understanding, such a Great Being is pure and undefiled, all his fetters are forever exhausted, and he seeks only unsurpassed, perfect enlightenment.”

Sakra, Lord of the Devas, then said: “According to what you have said, this person is one who embraces all the sentient beings of the world. O Great Rishi! If the tree of Buddhahood were present in this world, it could eradicate the venomous snakes of affliction in all devas, human beings, and asuras.

If these sentient beings were to abide in the cool shade of that Buddha-tree, all the poisons of their afflictions would be completely extinguished. O Great Rishi! If, in a future life, this person becomes a Sugata, then all of us shall be freed from immeasurable blazing afflictions.

Yet such a thing is truly difficult to believe. Why is this? Immeasurable hundreds of thousands of sentient beings and others give rise to the aspiration for unsurpassed, perfect enlightenment, but upon encountering even some slight adverse condition concerning unsurpassed, perfect enlightenment, they immediately waver.

Like the moon reflected in water, which moves whenever the water moves, or like a painted image, difficult to complete but easily damaged, so too is the bodhi-mind: difficult to arouse but easily destroyed. O Great Rishi! It is as though many people securely equip themselves with bronze armor and weapons, intending to advance and subdue an enemy, yet when they enter battle, they become afraid and immediately retreat and scatter.

Immeasurable sentient beings are likewise: they arouse the bodhi-mind and firmly equip themselves, but when they perceive the faults of samsara, fear arises in their hearts and they immediately retreat and fall away. O Great Rishi! I have seen immeasurable sentient beings such as these, all of whom wavered after arousing the bodhi-mind.

Therefore, although I now see this person practicing austerities, free from distress and torment, dwelling upon a perilous path, and pure in conduct, I cannot yet believe in him. I must now go there myself and test him, to learn whether he truly possesses the strength to bear the exceedingly heavy burden of unsurpassed, perfect enlightenment. O Great Rishi!

Just as a cart can be used for transport only when it has two wheels, and a bird can fly only when it has two wings, so it is with this ascetic practice. Although I see that he steadfastly observes the precepts, I do not yet know whether he possesses profound wisdom. If he possesses profound wisdom, then we shall know that he has the strength to bear the heavy burden of unsurpassed, perfect enlightenment.

O Great Rishi! It is as when a mother fish lays many eggs, yet few develop into fish; or as the mango tree bears many flowers, yet few become fruit. The sentient beings who arouse the aspiration are immeasurable, but those who attain accomplishment are so few as scarcely to be worth mentioning.

O Great Rishi! Let you and me go together to test him! Just as pure gold is known to be genuine only after being tested three times—by burning, hammering, and rubbing—so too must that ascetic practitioner be tested.”

At that time, Sakra, Lord of the Devas, transformed himself into the form of a raksasa. His appearance was exceedingly fearsome. He descended to the Snow Mountains and stopped not far from the practitioner. That raksasa was utterly fearless, fiercely formidable, and possessed of eloquence expressed in orderly sequence. In a most refined voice, the raksasa proclaimed half of a verse spoken by a Buddha of the past:

All conditioned phenomena are impermanent;

They are dharmas subject to arising and cessation.

Having spoken this half-verse, the rakshasa immediately stood before the practitioner, manifesting a terrifying appearance, turning his head and glancing all around as he surveyed the four directions. When the ascetic heard that half-verse, joy arose in his heart. It was like a merchant in a perilous place who, traveling at night, had become separated from his companions and searched for them in fear, then found his fellow travelers again and rejoiced and leapt beyond measure; like a person long ill who had not yet met a skilled physician to examine him and prescribe good medicine, but then suddenly encountered one; like a person drowning in the sea who suddenly found a boat or raft; like a thirsty person who found clear, cool water;

like a person pursued by enemies who was suddenly delivered; like one long held in bonds who suddenly heard that he was to be released; like a farmer suffering from drought who encountered rain; or like a person returning home who finally arrived, and whose family, upon seeing him, felt immense joy.

Good man! At that time, after hearing this half-verse, the joy in my heart was just like this. I immediately rose, swept back my hair with my hand, looked about in the four directions, and, facing the place from which I had heard the verse, said: “Who spoke these words?” At that time, I saw no one else; I saw only the rakshasa.

I then said: “Who has opened such a gateway to liberation? Who can cause the thunderous voice of the Buddhas to resound? Who alone has awakened from the sleep of birth and death and proclaimed such words?

Who can reveal here the path and guide beings famished by birth and death to attain the unsurpassed flavor of the Way? Measureless beings are submerged in the sea of birth and death; who can serve among them as the great shipmaster? These beings are constantly bound by the grave illness of the afflictions; who can serve among them as a skilled physician?

The one who spoke this half-verse has awakened my mind, as a lotus gradually unfolds during the waxing half of the month.” Good man! At that time, I saw nothing else, only the rakshasa, and I thought: “Could it have been this rakshasa who spoke the verse?” Yet doubt arose in me again: “Surely it was not the rakshasa who spoke it?” Why? Because his appearance was utterly terrifying.

If someone hears this verse, all ugliness and loathsomeness are immediately dispelled. How, then, could one with such an appearance have spoken this verse? Would that not be like a lotus growing from fire or cold water arising from the light of the sun?

Good man! At that time, I thought again: “I am now without wisdom. Perhaps this rakshasa has seen Buddhas of the past and heard this half-verse from them.

I should now ask him.” I then approached the rakshasa and said: “Excellent, great being! Where did you obtain this half-verse spoken by the Fearless One of ages past? Great being!

Where did you acquire such a half of a wish-fulfilling jewel? Great being! The meaning of this half-verse is the right path of all Buddhas, the World-Honored Ones of the past, future, and present.

The measureless beings throughout all worlds are constantly covered by the net of the various views and spend their entire lives amid the teachings of non-Buddhist paths. Never before have they heard such words concerning emptiness from the world-transcending Hero Possessed of the Ten Powers.”

Good man! After I had asked this, the rakshasa replied: “Great brahmin! You should not now ask me about that meaning. Why? I have not eaten for many days. Though I have searched everywhere, I have found nothing. Tormented by hunger and thirst, my mind is confused, and I speak wildly; those words did not arise from the understanding of my own mind. I possess the power to fly through empty space to the land of Uttarakuru and even to ascend to the heavenly realms. Yet although I have searched everywhere for food, I have found none. It is for this reason that I spoke those words!”

I then said to the rakshasa: “Great being! If you can recite this verse in full for me, I shall be your disciple for the rest of my life. Great being! The words you have spoken are incomplete, and their meaning is unfinished. For what reason are you unwilling to continue? The giving of material wealth can be exhausted, but the causes and conditions of giving the Dharma can never be exhausted. The inexhaustible gift of Dharma brings great benefit. Having now heard this half-verse, wonder and doubt have arisen in my heart. Be so gracious as to dispel them for me by reciting the verse in full, and I shall be your disciple for the rest of my life.”

The rakshasa replied: “Your wisdom is indeed great, yet you care only for yourself and fail to consider that I am being tormented by the suffering of hunger. I truly cannot speak.”

I then asked: “What things do you consume as food?”

The rakshasa replied: “Do not question me further! If I tell you, many people will be frightened!”

I asked again: “This is a secluded place, and no one else is here. I am not afraid, so why will you not tell me?”

The rakshasa replied: “My only food is the warm flesh of human beings, and my only drink is their hot blood! Because my merit is meager, I can eat only such things, yet though I search everywhere with great hardship, I cannot obtain them. Although there are many people in the world, they all possess merit and virtue and are also protected by the devas. Since I lack the power, I cannot kill them.”

Good man! I then said: “Only recite in full the missing half of this verse. Once I have heard it, I shall offer this body to you! Great being! Even if my life were to end, this body would no longer be of any use and would merely be devoured by tigers, wolves, owls, hawks, and other creatures, without my thereby gaining even the slightest merit. In seeking unsurpassed perfect enlightenment, I will relinquish this impermanent body in exchange for an enduring body.”

The rakshasa replied: “Who would believe such words from you—that for the sake of eight characters you would relinquish your cherished body?”

Good man! I immediately replied: “You truly are without wisdom! Suppose someone gave another an earthen vessel and received in return a vessel made of the seven treasures.

I am just like this: I shall relinquish an impermanent body and obtain a vajra body. You ask who would believe me, but I already have witnesses! Great Brahma, Shakra Devendra, and the Four Heavenly Kings can bear witness to this matter.

There are also bodhisattvas endowed with the divine eye who, wishing to benefit measureless beings, cultivate the Mahayana and perfect the six paramitas; they too can bear witness and know this. Moreover, the Buddhas, the World-Honored Ones of the ten directions, who benefit sentient beings, can also bear witness for me that, for the sake of eight characters, I relinquish this body and life.”

The rakshasa then said: “If you can relinquish your body in this way, listen well! Listen well! I shall recite the remaining half-verse for you.”

Good man! At that time, when I heard these words, joy arose in my heart. I immediately removed the deerskin I was wearing and spread it out as a Dharma seat for the rakshasa, saying: “Venerable teacher! Please be seated upon this seat.” I then joined my palms, knelt, and said: “Please be so kind as to recite the remaining half-verse in full for me!” The rakshasa then said:

When arising and ceasing have ceased,

There is the bliss of tranquil quiescence.

Having spoken this verse, the rakshasa then said: “O Great Bodhisattva! You have now heard the full meaning of the verse. Your wish has been fulfilled. If you truly desire to benefit sentient beings, then give your body to me!”

Good man! At that time, I deeply contemplated its meaning, and afterward inscribed this verse everywhere—upon rocks, upon walls, upon trees, and along the roads. I then fastened the clothes I was wearing, lest my body be exposed after death, and climbed a tall tree.

At that time, the tree deity asked me: “Excellent! What do you intend to do?”

Good man! I replied: “I wish to relinquish my body in recompense for the worth of this verse!”

The tree deity asked: “What benefit does such a verse possess?”

I replied: “This verse is a teaching that reveals the Dharma path of emptiness taught by all Buddhas of the past, future, and present. For the sake of this Dharma, I relinquish my life. I do so neither for gain and honor, nor for fame, treasure, the status of a Wheel-Turning Sage King, the Four Great Heavenly Kings, Shakra Devendra, Great Brahma, or the pleasures of gods and humans. Rather, wishing to benefit all sentient beings, I relinquish this body!”

Good man! As I was about to relinquish my body, I further declared: “May all who are miserly, covetous, and grudging come and see me cast aside this body. If there are those who give only a little and yet become arrogant, may they also be brought to see me relinquish my life for a single verse as readily as one discards grass or wood.”

At that time, after speaking these words, I released my hold and cast myself down from the tree. Before I reached the ground, all manner of sounds arose throughout empty space. Those sounds resounded as far as the Akanishtha Heaven.

At that time, the rakshasa resumed the form of Shakra, caught my body in midair, and gently set me upon level ground. Then Shakra Devendra, the other heavenly beings, and Great Brahma bowed their heads in homage at my feet and praised me, saying: “Excellent! Excellent! You are truly a bodhisattva capable of bringing immense benefit to immeasurable sentient beings, wishing to kindle the torch of the Great Dharma amid the darkness of ignorance! Because we cherish the Great Dharma of the Tathagata, we have subjected you to this ordeal! We beseech you to allow us to repent of our offense. In a future life, you will certainly attain unsurpassed perfect enlightenment! We pray that you will deliver us!”

At that time, Shakra Devendra and the heavenly assembly paid homage at my feet. Then they took their leave and suddenly vanished.

Good man! In the past, for the sake of half a verse, I relinquished this body. Through that cause and condition, I immediately transcended a full twelve kalpas and attained unsurpassed perfect enlightenment before Bodhisattva Maitreya.

Good man! The immeasurable merit I attained in this way arose entirely from making offerings to the true Dharma of the Tathagata.

Good man! You are likewise now bringing forth the aspiration for unsurpassed perfect enlightenment, and thereby have surpassed immeasurable and boundless bodhisattvas as numerous as the sands of the Ganges.

Good man! This is called the bodhisattva who, abiding in the Great Mahayana Parinirvana, cultivates the holy practice.

THE GREAT PARINIRVANA SUTRA

– End of the Thirteenth Fascicle -