大般涅槃經

Volume 16

CHAPTER ON HOLY CONDUCT (continued)

Bodhisattva Kasyapa said:

– Just as the Buddha, the World-Honored One, spoke to Venerable Sariputra concerning what the world knows, I too know it. As for what the world does not know, I also know it all. What does this mean?

– Good man! The entire world neither knows, sees, nor realizes Buddha-nature. If anyone knows, sees, and realizes Buddha-nature, that person is not called worldly but is called a bodhisattva. Worldly people likewise neither know, see, nor realize the twelve divisions of the scriptures, the twelve links of dependent origination, the four inversions, the Four Noble Truths, the thirty-seven factors of enlightenment, unsurpassed perfect enlightenment, and the Great Parinirvana. If they know, see, and realize these, they are not called worldly but should be called bodhisattvas. Good man! This is called that which the world neither knows nor realizes. What is called the knowing, seeing, and realizing of the world? It consists in speaking of Brahma, Isvara, the Eight-Armed Deity, and so forth; in calculating minute particles; in regarding dharma and non-dharma as the creator; and in holding the two views concerning the beginning and end of the world and concerning annihilationism and eternalism. It consists in declaring that the First Dhyana through the sphere of neither perception nor non-perception is nirvana. Good man! This is called the knowing, seeing, and realizing of the world. The great bodhisattva also knows, sees, and realizes such matters. Having thus known, seen, and realized them, if a bodhisattva were to say that he did not know, see, or realize them, this would be falsehood; and falsehood is an offense. Because it is an offense, he would fall into hell. Good man! Whether man or woman, sramana or brahmin, anyone who says that there is no Path, bodhi, or nirvana should be known as an icchantika, a retainer of Mara, and a slanderer of the Dharma. To slander the Dharma in this way is called slandering all Buddhas. Such a person is called neither worldly nor non-worldly.

At that time, having heard these things, Bodhisattva Kasyapa praised the Buddha in verse:

O Compassionate One who pities living beings,

I now therefore take refuge in you.

Skillfully extracting every poisoned arrow,

You are thus called the Great King of Physicians.

When worldly physicians administer treatment,

Though illness is cured, it arises again.

But the healing treatment of the Buddha

Brings final cure, with no recurrence.

The Buddha’s medicine of amrita

Is bestowed upon all living beings;

And when living beings drink it,

They neither die nor are born again.

For my sake, the Buddha now

Expounds the Great Nirvana.

Living beings who hear the secret treasury

At once transcend arising and cessation.

After Bodhisattva Kasyapa had spoken these verses, he addressed the Buddha:

– World-Honored One! As the Buddha has said, the entire world neither knows, sees, nor realizes, whereas bodhisattvas are all able to know, see, and realize. If bodhisattvas are worldly people, it should not be said that the world neither knows, sees, nor realizes while bodhisattvas are able to know, see, and realize. If they are not worldly, what distinguishing characteristic do they possess?

The Buddha said:

– Good man! A bodhisattva is both worldly and non-worldly. One who does not know, see, or realize is called worldly; one who knows, sees, and realizes is not called worldly. You ask what distinguishes them; I shall now explain. Good man! Whether man or woman, if someone, upon first hearing this Nirvana Sutra, immediately gives rise to reverence and faith and arouses the aspiration for unsurpassed perfect enlightenment, that person is called a worldly bodhisattva. What the entire world neither knows, sees, nor realizes, such a bodhisattva, being like the world, likewise neither knows, sees, nor realizes. Yet after hearing this Nirvana Sutra, the bodhisattva knows that there are things the world neither knows, sees, nor realizes. Knowing this, the bodhisattva who seeks to know, see, and realize immediately reflects: “By what skillful means should I cultivate so that I may know, see, and realize?” He then further thinks: “I should simply cultivate and uphold the pure precepts with a profound mind!” Good man! At that time, because of this cause and condition, wherever the bodhisattva is born in future lives, his precepts will always remain pure. Because the great bodhisattva’s precepts are pure, wherever he is born he is always free from arrogance, wrong views, and doubt, and he certainly never says that the Tathagata ultimately enters nirvana. This is called a bodhisattva’s cultivation and observance of the pure precepts. Once his precepts are pure, he next cultivates meditative concentration. Because he cultivates concentration, wherever he is born he maintains right mindfulness and does not forget: all living beings possess Buddha-nature; there are the twelve divisions of the scriptures; all Buddhas, the World-Honored Ones, are eternal, blissful, the Self, and pure; and all bodhisattvas who abide in the Vaipulya Great Nirvana Sutra see Buddha-nature. Such matters and so forth the practitioner remembers without forgetting. Through cultivating concentration, the practitioner attains the eleven emptinesses. This is called a bodhisattva’s cultivation of pure concentration. Once precepts and concentration are complete, the practitioner next cultivates wisdom. Through cultivating wisdom, he no longer discriminates or clings to such notions as: within the body there is a self; within the self there is a body; this is the body; this is the self; this is not the body; this is not the self; and so forth. This is called a bodhisattva’s cultivation of pure wisdom. Because he cultivates wisdom, his observance of the precepts becomes steadfast and immovable. Good man! It is like Mount Sumeru, which cannot be shaken by the four kinds of wind. The great bodhisattva is likewise not shaken by the four inversions. Good man! At that time, the bodhisattva personally knows, sees, and realizes that his observance of the precepts is unshakable. This is called the bodhisattva’s knowing, seeing, and realizing, which is non-worldly. Good man! Seeing that his observance of the precepts is steadfast and immovable, the bodhisattva has no regret in his heart. Because he has no regret, his heart becomes joyful. Because he becomes joyful, his heart experiences delight. Because he experiences delight, his heart becomes tranquil. Because his heart is tranquil, he attains the Immovable Samadhi. Because he attains the Immovable Samadhi, he attains true knowledge and vision. Because he attains true knowledge and vision, he becomes disenchanted with and detached from samsara. Because he becomes disenchanted with and detached from samsara, he immediately attains liberation. Because he attains liberation, he sees the radiant light of Buddha-nature. This is called the bodhisattva’s knowing, seeing, and realizing, which is non-worldly. Good man! This is called that which the world neither knows, sees, nor realizes, but which constitutes the bodhisattva’s knowing, seeing, and realizing.

Venerable Kasyapa again said:

– What is meant by a bodhisattva’s cultivating and observing the pure precepts, having no regret in his heart, ... and ultimately seeing the radiant light and attaining Buddha-nature?

The Buddha said:

– Good man! Worldly precepts are not called pure. Why is this? Because worldly precepts are conditioned by existence; thus, their nature is uncertain, they are not ultimate, and they cannot be extended universally to all sentient beings. For this reason, they are called impure. Because they are impure, remorse arises. Because of remorse, the mind is not joyful. Without joy, there is no delight. Without delight, there is no ease. Without ease, there is no immovable samadhi. Without immovable samadhi, there is no true knowledge and vision. Without true knowledge and vision, there is no disenchantment and detachment. Without disenchantment and detachment, there is no liberation. Without liberation, one does not see Buddha-nature. Because one does not see Buddha-nature, one certainly cannot attain Great Parinirvana. This is called the impurity of worldly precepts. Good man! The pure precepts of a great bodhisattva are precepts that are not precepts; they are not conditioned by existence, are certainly ultimate, and are for the sake of sentient beings. These are called the pure precepts of a bodhisattva. Good man! While abiding in pure precepts, although a great bodhisattva does not seek to give rise to a mind free from remorse, freedom from remorse naturally arises. Good man! It is like a person holding a bright mirror: although he does not expect to see his face, the image of his face naturally appears. It is also like a farmer sowing seeds in fertile soil: although he does not expect sprouts to grow, the sprouts naturally arise. It is also like lighting a lamp: although one does not expect the darkness to be dispelled, the darkness naturally vanishes. Good man! The great bodhisattva who steadfastly upholds the pure precepts likewise naturally gives rise to a mind free from remorse. Because of pure precepts, the mind becomes joyful. Good man! Just as a handsome person sees his own countenance and gives rise to joy, so too does one who upholds the pure precepts. Good man! One who breaks the precepts sees that his observance is impure, and his mind is not joyful. Just as a deformed person sees his own countenance and does not give rise to joy or delight, so too is one who breaks the precepts. Good man! It is like a cowherd who had two daughters, one carrying a jar filled with cream and the other carrying a jar filled with water. Both went together to the city to sell them. On the way, they slipped and fell, and both jars shattered. One daughter rejoiced, while the other grieved. Those who uphold the precepts and those who break them are likewise. The person who upholds the precepts is joyful, and being joyful, he then reflects: “The Buddhas, the Tathagatas, taught in the Nirvana that whoever is able to uphold the pure precepts attains nirvana. Since I now cultivate the pure precepts in this way, I too should attain nirvana.” Because of this cause and condition, his mind delights.

Kasyapa again asked:

– What is the distinction between joy and delight?

– Good man! When a great bodhisattva commits no evil, this is called joy; when his mind upholds the pure precepts, this is called delight. Good man! When a great bodhisattva contemplates samsara, this is called joy; when he sees Great Nirvana, this is called delight. What is lower is called joy; what is higher is called delight. To depart from dharmas shared with the world is called joy; to attain the distinctive dharmas is called delight. Because his precepts are pure, his body becomes light and supple, and his speech is free from harshness, evil, and faults. At that time, whether the bodhisattva sees, hears, smells, tastes, touches, or knows, there is no evil of any kind. Because there is no evil, his mind attains ease. Because of ease, he attains tranquil samadhi. Having attained tranquil samadhi, he attains true knowledge and vision. Through true knowledge and vision, he becomes disenchanted with and detached from samsara. Becoming disenchanted with and detached from samsara, he attains liberation. Having attained liberation, he comes to see Buddha-nature. Seeing Buddha-nature, he attains Great Nirvana. This is called a bodhisattva’s pure observance of the precepts; it is not the observance of worldly precepts. Why is this? Good man! The great bodhisattva’s observance of the pure precepts is supported by five dharmas. What are the five? First, faith; second, moral conscience; third, moral dread; fourth, good spiritual friends; and fifth, reverence for the precepts. Because the bodhisattva has abandoned the five hindrances, his vision is pure. Because he has abandoned the five views, his mind is free from the net of doubt. He has abandoned the five doubts: first, doubt concerning the Buddha; second, doubt concerning the Dharma; third, doubt concerning the Sangha; fourth, doubt concerning the precepts; and fifth, doubt concerning vigilance. At that time, the bodhisattva immediately attains the five faculties: faith, mindfulness, diligence, samadhi, and wisdom. Because he attains the five faculties, he attains the five kinds of nirvana: liberation from form, and so forth, up to liberation from consciousness. This is called a bodhisattva’s pure observance of the precepts; it is not the observance of worldly precepts. Good man! This is called that which the world does not know, see, or realize, but which the bodhisattva knows, sees, and realizes.

Good man! If a disciple of mine receives, upholds, reads, recites, copies, explains, and expounds the Great Nirvana Sutra, yet violates the precepts, others will rebuke, disparage, and revile him, saying: “If the secret treasury of the Great Nirvana Sutra possesses spiritual power, why does it allow you to violate the precepts you have received? If one who upholds this Nirvana Sutra violates the prohibitive precepts, one should know that this sutra has no spiritual power.

If it has no spiritual power, then although it is read and recited, there is no benefit.” Because they disparage and slander this Nirvana Sutra, countless and boundless sentient beings will consequently fall into hell. One who upholds this sutra but violates the precepts is an evil spiritual friend of sentient beings, not a disciple of mine, but a member of Māra’s retinue. I do not permit such a person to uphold this scripture.

I would rather that he neither receive nor uphold nor cultivate it than allow one who violates the precepts to receive, uphold, and cultivate it. Good man! If a disciple of mine receives, upholds, reads, recites, copies, explains, and expounds the Nirvana Sutra, he must correct his body and mind and carefully refrain from frivolous or reckless conduct.

Bodily frivolity is called playful behavior, and mental agitation is called restlessness. A mind that seeks existence is called restless; the body’s performance of various karmic acts is called playful behavior. If a disciple of mine seeks existence and creates karma, he should not receive and uphold this Mahayana Great Nirvana Sutra.

If such a person upholds this sutra, others will disparage and rebuke him, saying: “If the Great Nirvana Sutra, the Buddha’s secret treasury, possesses spiritual power, why does it allow you to seek existence and create karma? If one who upholds the sutra seeks existence and creates karma, one should know that this sutra has no spiritual power. If it has no spiritual power, then although it is upheld, there is no benefit.” Because they disparage and slander this Nirvana Sutra, countless and boundless sentient beings will consequently fall into hell.

One who upholds this sutra yet seeks existence and creates karma is an evil spiritual friend of sentient beings, not a disciple of mine, but a member of Māra’s retinue. Furthermore, good man! If a disciple of mine receives, upholds, reads, recites, copies, explains, and expounds the Great Nirvana Sutra, he must not preach at an improper time!

He must not preach in an improper country! He must not preach when no one has requested it! He must not preach with a contemptuous mind!

He must not preach everywhere indiscriminately! He must not preach in order to praise himself! He must not preach in order to disparage others!

He must not preach in order to destroy the Buddhadharma! He must not preach in order to make worldly teachings flourish! Good man!

If a disciple of mine upholds this sutra but preaches at an improper time... up to and including preaching so that worldly teachings may flourish, others will disparage and rebuke him, saying: “If the Great Nirvana Sutra, the Buddha’s secret treasury, possesses spiritual power, why does it allow you to preach at an improper time... up to and including preaching so that worldly teachings may flourish? If one who upholds the sutra engages in such preaching, one should know that this sutra has no spiritual power.

If the sutra has no spiritual power, then although it is upheld, there is no benefit.” Because they disparage and slander the Nirvana Sutra, countless sentient beings will consequently fall into hell. One who upholds this sutra but preaches at an improper time... up to and including preaching so that worldly teachings may flourish, is an evil spiritual friend of sentient beings, not a disciple of mine, but a member of Māra’s retinue.

Good man! If one who upholds the sutra wishes to speak of Great Nirvana, speak of Buddha-nature, speak of the Tathagata’s secret treasury, speak of the Mahayana, speak of the Vaipulya Sutras, speak of the Śrāvaka Vehicle, speak of the Pratyekabuddha Vehicle, speak of liberation, and seeing Buddha-nature... he must first purify his own person. Because his person is pure, no one will rebuke him.

Because no one rebukes him, he will cause immeasurable people to give rise to pure faith in Great Nirvana. Once faith has arisen, they will revere this sutra. If, upon hearing a single verse, a single sentence, or a single word from the Dharma preacher, one gives rise to the aspiration for unsurpassed, perfect enlightenment, one should know that this Dharma preacher is a true good spiritual friend of sentient beings, not an evil spiritual friend; he is a disciple of mine, not a member of Māra’s retinue.

Such a person is called a bodhisattva and is not worldly. Good man! This is called that which the world neither knows, sees, nor realizes, but which the bodhisattva knows, sees, and realizes.

Furthermore, good man! What is it that the entire world neither knows, sees, nor realizes, but which the bodhisattva knows, sees, and realizes? It is the six objects of recollection!

What are these six? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, and recollection of the devas. Good man!

What is called recollection of the Buddha? It is to recollect that the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One, abides eternally and does not change; that he is fully endowed with the ten powers and the four fearlessnesses and utters the great lion’s roar; that he is called the Great Śramaṇa, the Great Brahmin, the Great Purified One who has ultimately reached the Other Shore; that none can vanquish him and none can behold the crown of his head; that he is without fear, neither alarmed nor shaken, alone and without companion, awakened by himself without a teacher...;

that he has perfected precious wisdoms such as swift wisdom, great wisdom, keen wisdom, profound wisdom, liberating wisdom, unique wisdom, vast and universal wisdom, and ultimate wisdom...; that he is the king of elephants among humans, the king of bulls among humans, the king of nāgas among humans, the supreme person among humans, the lotus and puṇḍarīka flower among humans, the tamer and lion among humans, the great donor, and the supreme teacher of the Dharma.

Because he knows the Dharma, he is called the Great Dharma Teacher. Because he knows the meaning, he is called the Great Dharma Teacher. Because he knows the proper time, he is called the Great Dharma Teacher.

Because he knows contentment, he is called the Great Dharma Teacher. Because he knows the Self, he is called the Great Dharma Teacher. Because he knows the assembly, he is called the Great Dharma Teacher.

Because he knows the various natures of sentient beings, he is called the Great Dharma Teacher. Because he knows whether their faculties are keen, dull, or intermediate, he is called the Great Dharma Teacher. Because he teaches the Middle Way, he is called the Great Dharma Teacher.

Why is he called the Tathagata? Because he is unchanging, just as the words of all past Buddhas were unchanging. Why is he called unchanging?

The Buddhas of the past taught the twelve divisions of scripture in order to liberate sentient beings. The Tathagata does likewise; therefore, he is called the Tathagata. All Buddha-Blessed Ones proceeded from the six pāramitās, the thirty-seven factors of enlightenment, and the eleven kinds of emptiness until they reached Great Nirvana.

The Tathagata does likewise. Therefore, the Buddha bears the epithet Tathagata. For the sake of sentient beings, all Buddha-Blessed Ones employed appropriate skillful means to reveal and explain the Three Vehicles, while their lifespans were immeasurable and could not be reckoned.

The Tathagata does likewise. Therefore, the Buddha bears the epithet Tathagata.

Why is he called Worthy? All worldly phenomena are called enemies. Because the Buddha is worthy of destroying them, he is called Worthy.

The four māras are indeed the enemies of bodhisattvas. When the Buddha-Tathagatas were bodhisattvas, they were able to use wisdom to destroy the four māras. Therefore, they are called Worthy.

Furthermore, “Worthy” means to be far removed. When they were bodhisattvas, they had to distance themselves from immeasurable afflictions; therefore, they are called Worthy. Furthermore, “Worthy” means happiness.

When the Buddhas of the past were bodhisattvas, although throughout immeasurable asaṃkhyeya kalpas they endured all manner of suffering and distress for the sake of sentient beings, there was assuredly nothing in which they did not rejoice, and they always remained joyful. The Tathagata does likewise; therefore, he is called Worthy. Furthermore, “Worthy” means that all humans and devas should make offerings to the Buddha with various kinds of incense, flowers, jeweled necklaces, banners, canopies, music, and entertainments.

Therefore, he is called Worthy.

What is meant by Perfect and Complete Knowledge? “Perfect” means not inverted. “Complete Knowledge” means that there is nothing concerning the four inversions that is not thoroughly comprehended.

Furthermore, “Perfect” refers to ascetic practices. “Complete Knowledge” means knowing that the causes of ascetic practices will assuredly produce painful results. Furthermore, “Perfect” refers to the middle of the world.

“Complete Knowledge” means ultimately and definitively knowing that, by cultivating the Middle Way, one attains unsurpassed, perfect, complete enlightenment. Furthermore, “Perfect” refers to that which can be calculated, measured, and expressed. “Complete Knowledge” refers to that which cannot be calculated, measured, or expressed.

Therefore, the Buddha bears the epithet Perfectly and Completely Knowing. Good man! Sravakas and pratyekabuddhas both possess complete knowledge and do not possess complete knowledge.

Why is this? Complete knowledge refers to the five skandhas, the twelve ayatanas, and the eighteen dhatus. Sravakas and pratyekabuddhas also attain complete knowledge of these.

This is called complete knowledge. What is meant by not possessing complete knowledge? Good man!

Even if those of the Two Vehicles were to contemplate a single form skandha for immeasurable kalpas, they still could not know it exhaustively. For this reason, sravakas and pratyekabuddhas do not possess complete knowledge.

What is meant by Accomplished in Knowledge and Conduct? “Knowledge” refers to attaining immeasurable wholesome fruits. “Conduct” refers to the true feet of practice.

The wholesome fruit refers to unsurpassed, perfect, complete enlightenment. The feet of practice refer to morality and wisdom. Because one attains unsurpassed, perfect, complete enlightenment by walking with the feet of wisdom, this is called Accomplished in Knowledge and Conduct.

Furthermore, “Knowledge” refers to an incantation, “Conduct” refers to auspiciousness, and “Accomplishment” refers to the fruit. Good man! This is the worldly meaning.

The incantation refers to liberation, auspiciousness refers to unsurpassed, perfect, complete enlightenment, and the fruit refers to Great Parinirvana. Therefore, this is called Accomplished in Knowledge and Conduct. Furthermore, “Knowledge” refers to light, “Conduct” refers to karma, and “Accomplishment” refers to the fruit.

Good man! This is called the worldly meaning. Light refers to heedfulness, karma refers to the six paramitas, and the fruit refers to unsurpassed, perfect, complete enlightenment.

Furthermore, “Knowledge” refers to the three kinds of knowledge: first, the knowledge of bodhisattvas; second, the knowledge of all Buddhas; and third, the knowledge of ignorance. The knowledge of bodhisattvas is prajnaparamita. The knowledge of all Buddhas is the Buddha-eye.

The knowledge of ignorance is ultimate emptiness. “Conduct” means cultivating all wholesome karma for the sake of sentient beings throughout immeasurable kalpas. “Accomplishment” means clearly seeing Buddha-nature.

For this reason, it is called Accomplished in Knowledge and Conduct. What is meant by Well-Gone? “Well” means lofty, while “Gone” means not lofty.

Good man! This is called the worldly meaning. Lofty refers to unsurpassed, perfect, complete enlightenment.

Not lofty refers to the mind of the Tathagata. Good man! If the mind were lofty, it would not be called Tathagata.

Therefore, the Tathagata is called Well-Gone. Furthermore, “Well” refers to a good spiritual friend, while “Gone” refers to the fruit of a good spiritual friend. Good man!

This is called the worldly meaning. The good spiritual friend is the initial generation of the aspiration for enlightenment. The fruit refers to Great Parinirvana.

The Tathagata does not abandon the initial generation of the aspiration and thereby attains Great Nirvana. Therefore, the Tathagata is called Well-Gone. Furthermore, “Well” means excellent, while “Gone” means existent.

Good man! This is called the worldly meaning. Excellent refers to seeing Buddha-nature, while existent refers to Great Nirvana.

Good man! The nature of nirvana is truly not existent. Because of worldly convention, all Buddhas, the Blessed Ones, say that it exists.

Good man! It is as when people in the world, though truly having no child, say that they have a child, or though truly having no road, say that there is a road. Nirvana is likewise: because of worldly convention, it is said to exist.

Because all Buddhas, the Blessed Ones, accomplish Great Nirvana, they are called Well-Gone.

Good man! Why is he called the Knower of the World? Good man!

“World” refers to the five skandhas, and “knower” refers to understanding. Because all Buddha-World-Honored Ones thoroughly understand the five skandhas, they are called Knowers of the World. Furthermore, “world” refers to the five desires, and “knower” means not being attached.

Because they are not attached to the five desires, they are called Knowers of the World. Again, as the Knowers of the World, all Buddhas know, see, and understand what all shravakas and pratyekabuddhas throughout immeasurable asamkhya worlds in the east do not know, see, or understand. The same is true of the south, west, north, the four intermediate directions, above, and below.

Therefore, the Buddha is called the Knower of the World. Again, “world” refers to all ordinary beings. “Knower” means knowing the wholesome and unwholesome causes and effects of all ordinary beings.

This is not within the knowledge of shravakas or pratyekabuddhas; only a Buddha can know it. Therefore, the Buddha is called the Knower of the World. Again, “world” refers to the lotus flower, and “knower” means undefiled.

Good man! This is the meaning of “world.” The lotus flower is the Tathagata. “Undefiled” means that the Tathagata is not defiled by the eight worldly dharmas.

Therefore, the Buddha is called the Knower of the World. Again, the Buddhas and bodhisattvas are called Knowers of the World. Why is this?

Because the Buddhas and bodhisattvas see the world, they are called Knowers of the World. Good man! Just as beings sustain their lives through food and thus food is called life, so too are the Buddhas and bodhisattvas called Knowers of the World because they see the world.

Why is he called the Unsurpassed One? “Surpassed one” means that which is severed. When there is nothing to sever, one is called the Unsurpassed One.

The Buddha-World-Honored Ones have no afflictions and thus have nothing to sever. Therefore, the Buddha is called the Unsurpassed One. Again, “surpassed one” refers to contention, while “Unsurpassed One” means one who has no contention.

The Tathagata has no contention. Therefore, the Buddha is called the Unsurpassed One. Again, “surpassed one” refers to words that can be refuted.

“Unsurpassed One” refers to words that cannot be refuted, and the words of the Tathagata cannot be refuted by any sentient being. Therefore, the Buddha is called the Unsurpassed One. Again, “surpassed one” refers to a superior seat.

“Unsurpassed One” refers to the unsurpassed seat, for among the Buddhas of the three times there is none who surpasses him. Therefore, the Buddha is called the Unsurpassed One. “Surpassed” refers to the new, and “one” refers to the old.

The essence of the Buddha-World-Honored Ones is Great Nirvana, which is neither new nor old. Therefore, the Buddha is called the Unsurpassed One.

Why is he called the Tamer of Men? Having himself become a true man, he also tames other men. Good man!

In truth, the Tathagata is neither a man nor not a man. Because he tames men, the Tathagata is called a man. Good man!

Any man or woman who possesses four qualities is called a true person. What are the four? First, having a good spiritual friend; second, being able to hear the Dharma; third, reflecting upon its meaning; and fourth, practicing in accordance with the teaching.

Good man! If a man or woman possesses these four qualities, that person is called a true person. Good man!

If a man lacks these four qualities, he cannot be called a true man. Why is this? Although his body is that of a man, his conduct is like that of an animal.

The Tathagata tames both men and women. Therefore, the Buddha is called the Tamer of Men.

Furthermore, good man! Those who rein in and train horses employ four kinds of contact: first, touching the hair; second, touching the skin; third, touching the flesh; and fourth, touching the bone. In accordance with such contact, the horse responds to the trainer’s intention.

The Tathagata is likewise: he employs four kinds of Dharma to tame sentient beings. First, he speaks of birth, immediately causing those who hear to accept the Buddha’s teaching, just as when the horse’s hair is touched, it follows the trainer’s intention. Second, he speaks of birth and aging, immediately causing those who hear to accept the Buddha’s teaching, just as when the hair and skin are touched, the horse follows the trainer’s intention.

Third, he speaks of birth, aging, and sickness, immediately causing those who hear to accept the Buddha’s teaching, just as when the hair, skin, and flesh are touched, the horse follows the trainer’s intention. Fourth, he speaks of birth, aging, sickness, and death, immediately causing those who hear to accept the Buddha’s teaching, just as when the hair, skin, flesh, and bone are touched, the horse follows the trainer’s intention.

Good man! A horse trainer’s taming of horses is not certain, but the Tathagata-World-Honored One’s taming of sentient beings is assuredly never in vain. Therefore, the Buddha is called the Tamer of Men.

Why is he called the Teacher of Gods and Humans? Teachers are of two kinds: first, those who give wholesome instruction; and second, those who give unwholesome instruction. The Buddhas and bodhisattvas always teach sentient beings by means of wholesome dharmas.

What are wholesome dharmas? They are wholesome deeds of body, speech, and mind. The Buddhas and bodhisattvas teach sentient beings, always saying: “Good man!

You should abandon unwholesome bodily karma! Why is this? Because unwholesome bodily karma can be abandoned and liberation thereby attained.

Therefore, I teach you this Dharma. If this unwholesome karma could not be abandoned and liberation attained, I would certainly not teach you to abandon it.” It is impossible that sentient beings who have abandoned unwholesome karma should nevertheless fall into the three evil realms. Through abandoning it, they attain unsurpassed perfect enlightenment and Great Nirvana.

Therefore, the Buddhas and bodhisattvas always employ this Dharma to teach and transform sentient beings. The same is true of speech and mind. Therefore, the Buddha is called the Unsurpassed Teacher.

Furthermore, formerly he had not attained the path, but now he has attained it, and he expounds the path he has attained for sentient beings. Formerly he had not cultivated the pure conduct, but now he has completed its cultivation, and he expounds for sentient beings what he has cultivated. Having himself destroyed ignorance, he also destroys ignorance for sentient beings.

Having himself attained the pure eye, he also dispels blindness and darkness for sentient beings, enabling them to attain the pure eye. Having himself understood the Two Truths, he also expounds the Two Truths for sentient beings. Having himself attained liberation, he also teaches the Dharma of liberation to sentient beings.

Having himself crossed the boundless great river of birth and death, he also enables all sentient beings to cross it completely. Having himself attained fearlessness, he also teaches sentient beings and causes them to be free from fear. Having himself attained nirvana, he also expounds Great Nirvana for sentient beings.

Therefore, the Buddha is called the Unsurpassed Teacher.

“God” refers to day. In the heavens, the days are long and the nights are short. Therefore, they are called heavens. Furthermore, “god” means being free from sorrow and affliction and constantly enjoying happiness. Therefore, they are called gods. Furthermore, “god” refers to a bright lamp that can dispel darkness and become a great source of light. Therefore, it is called a god. Also, because one can destroy the darkness of unwholesome karma, acquire wholesome karma, and be born in heaven, it is called heaven. Furthermore, “god” means auspicious. Because it is auspicious, it is called divine. Furthermore, “god” refers to the sun. Because the sun possesses light, it is called divine. For these reasons, they are called gods.

“Human” refers to one capable of showing abundant kindness and gratitude. Furthermore, “human” means being gentle in body and speech. Furthermore, “human” refers to one who possesses pride. Furthermore, “human” refers to one capable of destroying pride. Good man! Although all Buddhas are the great, unsurpassed teachers of all sentient beings, the sutras call them Teachers of Gods and Humans. Why is this? Good man! Among sentient beings, only gods and humans can arouse the aspiration for unsurpassed perfect enlightenment, cultivate the path of the ten wholesome deeds, attain the fruit of stream-enterer, the fruit of once-returner, the fruit of non-returner, the fruit of arhatship, the path of a pratyekabuddha, and unsurpassed perfect enlightenment.

Therefore, the Buddha is called the Teacher of Gods and Humans. Why is he called Buddha? Buddha means “Awakened One.” Having awakened himself, he is also able to awaken others. Good man! It is like a person who knows that bandits are present; the bandits can do nothing to him. When a great bodhisattva knows and clearly understands all the immeasurable afflictions, he renders those afflictions powerless. Therefore, he is called Buddha. Because of this awakening, he is neither born, nor ages, nor becomes ill, nor dies. Therefore, he is called Buddha.

As for Bhagavat, bhaga means “to destroy,” and vat refers to the afflictions. Because he is able to destroy the afflictions, he is called Bhagavat. Furthermore, he is able to perfect all wholesome dharmas and skillfully explain the meanings of all dharmas. He possesses great merit that no one can surpass, and his great renown resounds throughout the ten directions. Furthermore, he is able to bestow all manner of great and wise gifts, and throughout immeasurable asamkhya kalpas he has relinquished the female faculty.

Good man! If a man or woman is able to recollect the Buddha in this way, whether walking, standing, sitting, or lying down, whether by day or night, at dawn or at dusk, they will always be able to see the Buddha, the Blessed One, without separation.

Good man! Why does the Tathagata, Worthy One, Perfectly Enlightened One... up to Bhagavat possess such immeasurable virtues and such great renown? Good man! Throughout immeasurable asamkhya kalpas in the past, the great bodhisattva respectfully served his parents, preceptors, teachers, elders, and senior monks. Throughout immeasurable kalpas, for the sake of sentient beings, he constantly practiced generosity, firmly upheld the precepts, cultivated patience, diligently practiced vigor, meditation, and wisdom, and cultivated great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Therefore, today the bodhisattva-mahasattva has attained the vajra body endowed with the thirty-two excellent marks and eighty minor characteristics.

Furthermore, throughout immeasurable asamkhya kalpas in the past, the bodhisattva cultivated the five faculties of faith, vigor, mindfulness, concentration, and wisdom. He respectfully made offerings to his masters and elders, always for the benefit of the Dharma and never for material gain. When the bodhisattva receives and upholds the twelve divisions of scripture, whether reading or reciting them, he does so always for the sake of sentient beings, wishing to bring them liberation, peace, and happiness, and certainly never for his own sake.

Why is this? Because the bodhisattva constantly cultivates a supramundane mind and a mind of renunciation; an unconditioned mind; a mind free from contention; a mind free from defilement; a mind free from bondage; a mind free from grasping; a mind free from obscuration; a mind that is not morally indeterminate; a mind free from birth and death; a mind free from the net of doubt; a mind free from craving; a mind free from anger; a mind free from delusion; a mind free from arrogance; a mind free from impurity; a mind free from affliction; a mind free from suffering; an immeasurable mind; a vast mind; a mind like empty space; a mind of nonexistence; a mind of the nonexistence of nonexistence—emptiness of emptiness; a disciplined mind; a mind that does not guard itself;

a mind free from concealment; a mind that is not worldly; an ever-concentrated mind; an ever-cultivating mind; an ever-liberated mind; a mind seeking no recompense; a mind free from wishes; a mind of wholesome vows; a mind beyond words; a gentle and pliant mind; a mind that abides nowhere; a sovereign mind; an undefiled mind; a mind of ultimate truth; a non-retrogressing mind; a mind contemplating impermanence; a right and true mind; a mind free from flattery and crookedness; a purely wholesome mind; a mind beyond more and less; a mind free from stinginess; a mind that is not that of an ordinary person; a mind that is not that of a shravaka; a mind that is not that of a pratyekabuddha; a mind that clearly knows wholesome dharmas; a mind that knows the realms;

a mind that knows the realms of beings; and a mind sovereign over the realms....

Therefore, today the great bodhisattva has attained the ten powers, the four fearlessnesses, great compassion, the three (?) foundations of mindfulness, and permanence, bliss, self, and purity. Therefore, the great bodhisattva is called the Tathagata... up to Bhagavat. This is called the great bodhisattva’s recollection of the Buddha.

What is called the great bodhisattva’s recollection of the Dharma? Good man! The great bodhisattva reflects that what the Buddhas teach is the most sublime and supreme Dharma.

Through this Dharma, sentient beings can be enabled to attain fruit in the present life. This true Dharma alone is not bound by time (?). It is seen by the Dharma-eye, not perceived by the physical eye, and cannot be compared by means of analogy.

It is neither born, nor arises, nor abides, nor ceases; it has neither beginning nor end; it is unconditioned and beyond enumeration. It is a home for those without a home, a refuge for those without refuge, and a light for those without light. It enables those who have not reached the other shore to reach the other shore.

Where there is no fragrance, it becomes the unobstructed fragrance; it makes visible what cannot be seen. It neither moves nor turns, is neither long nor short, and forever severs all pleasures while itself being ultimate peace and bliss. It is subtle and wondrous.

It is not form; it severs form, yet it is also form... up to: it is not consciousness; it severs consciousness, yet it is also consciousness. It is not karma; it severs karma. It is not a fetter; it severs fetters.

It is not a thing; it severs things, yet it is also a thing. It is not a realm; it severs realms, yet it is also a realm. It is not existence; it severs existence, yet it is also existence.

It is not an ayatana; it severs the ayatanas, yet it is also an ayatana. It is not a cause; it severs causes, yet it is also a cause. It is not a result; it severs results, yet it is also a result.

It is neither false nor real; it severs all realities, yet it is also real. It is neither birth nor cessation; it forever severs birth and cessation, yet it is also cessation. It is neither a characteristic nor the absence of characteristics; it severs all characteristics, yet it is also a characteristic.

It is neither a teaching nor a non-teaching, yet it is also a teacher. It is neither fear nor peace; it severs all fear, yet it is also peace. It is neither patience nor impatience; it forever severs impatience, yet it is also patience.

It is neither cessation nor non-cessation; it severs all cessation, yet it is also cessation. It is the summit of all dharmas and can forever sever all afflictions. It is signless and pure, forever liberated from all characteristics.

It is the ultimate abiding place of immeasurable sentient beings and can extinguish all the blazing fires of birth and death. It is the dwelling place in which all Buddhas roam, eternally abiding and never changing. This is called the bodhisattva’s recollection of the Dharma.

What is called recollection of the Sangha? The holy Sangha of the Buddhas abides in accordance with the Dharma, receives the upright Dharma, and practices in complete accord with it. It cannot be seen, grasped, destroyed, or harmed. It is inconceivable, the field of merit and divine aid of all sentient beings. Although it is a field of merit, it accepts nothing. It purifies defilement, is undefiled and unconditioned, and extends universally without bounds. The mind of the holy Sangha is harmonious, gentle, pliant, equal, and nondual, without disturbance, harm, or impurity, and it never changes. This is called recollection of the Sangha.

What is called recollection of the precepts? The bodhisattva reflects: “There are precepts that are unbroken, flawless, incorruptible, and unmixed. Although they have no visible form, they can provide protection. Although they have no tangible counterpart, through skillful cultivation of expedient means they can be completely fulfilled. They are without fault, praised by all Buddhas and bodhisattvas, and are the cause of the Great Vaipulya Mahaparinirvana.

“Good man! They are like the earth, boats and rafts, jeweled necklaces, the great ocean, lye water, houses, swords, bridges, good physicians, wondrous medicines, agada medicine, wish-fulfilling jewels, feet and legs, eyes, parents, and coolness.... They cannot be stolen or plundered, cannot be disturbed or harmed, cannot be burned by fire, and cannot be swept away by water. They are the stairway ascending the great mountain and the wondrous jeweled victory banner of all Buddhas and bodhisattvas.

“If by abiding in these precepts one attains the fruit of stream-entry, I too could have a share in it, but I do not desire it. Why is this? Because if I attained the fruit of stream-entry, I would be unable to liberate all sentient beings universally. If by abiding in these precepts one attains unsurpassed perfect enlightenment, I too can have a share in it, and this is what I desire. Why is this? Because if I attain unsurpassed perfect enlightenment, I shall expound the wondrous Dharma extensively for sentient beings and bring about their rescue and protection.”

This is called the great bodhisattva’s mindfulness of moral discipline. What is called mindfulness of giving? The great bodhisattva deeply contemplates that this giving is indeed a cause of unsurpassed, complete, perfect enlightenment.

As the Buddhas and bodhisattvas draw near to and cultivate giving in this way, so too do I draw near to and cultivate it in this way. Without generous giving, one cannot adorn the fourfold assembly. Although giving cannot completely eradicate the fetters, it can eliminate wrong views present within the afflictions.

Through the causes and conditions of giving, one is constantly praised by beings throughout immeasurable and boundless worlds, as numerous as the sands of the Ganges, in the ten directions. When a great bodhisattva gives food to beings, this is to give them life. Through this karmic reward, upon attaining Buddhahood, the bodhisattva abides eternally without change.

By giving happiness, the bodhisattva, upon attaining Buddhahood, obtains bliss. When practicing giving, the bodhisattva seeks wealth in accordance with the Dharma and does not oppress others or exploit that giving. Therefore, upon attaining Buddhahood, the bodhisattva obtains pure nirvana.

When practicing giving, the bodhisattva enables beings to receive without having to seek. Therefore, upon attaining Buddhahood, the bodhisattva obtains the sovereign Self. Through the causes and conditions of giving, the bodhisattva enables others to acquire strength.

Therefore, upon attaining Buddhahood, the bodhisattva obtains the ten powers. Through the causes and conditions of giving, the bodhisattva enables others to acquire eloquence. Therefore, upon attaining Buddhahood, the bodhisattva obtains the four unobstructed knowledges.

The Buddhas and bodhisattvas cultivate this giving as a cause of nirvana; I too cultivate giving in this way as a cause of nirvana. This is explained extensively in the Miscellaneous Flower (?). What is called mindfulness of the devas?

There is the realm of the Four Heavenly Kings... up to the realm of neither perception nor non-perception. If through faith one attains the realm of the Four Heavenly Kings, I too have a share in that. If through moral discipline, extensive learning, giving, and wisdom one attains the realm of the Four Heavenly Kings... up to the realm of neither perception nor non-perception, I too have a share in that.

Yet these are not what I desire. Why is this? Because the realm of the Four Heavenly Kings... up to the realm of neither perception nor non-perception are all impermanent.

Because they are impermanent, there are birth, aging, illness, and death. For this reason, they are not what I desire. It is like a magical illusion that can deceive the foolish but cannot delude the wise.

The magical illusion is the realm of the Four Heavenly Kings... up to the realm of neither perception nor non-perception. The foolish are all ordinary beings. I am not the same as foolish ordinary beings.

I have heard that there is a deva of ultimate truth, namely, the Buddhas and bodhisattvas who abide eternally without change. Because they abide eternally, they are not born, do not age, do not become ill, and do not die. For the sake of beings, I diligently seek to reach the deva of ultimate truth.

Why is this? Because the deva of ultimate truth can enable beings to eradicate their afflictions, like a wish-fulfilling tree. If I possess faith... up to wisdom, I can attain this deva of ultimate truth.

For the sake of beings, I shall extensively distinguish and expound the deva of ultimate truth. This is called the great bodhisattva’s mindfulness of the devas. Good man!

This is why the bodhisattva is not of the mundane world. This is what the mundane world does not know, see, or realize, but what the bodhisattva knows, sees, and realizes. Good man!

If my disciples maintain that upholding, reading, reciting, copying, and expounding the twelve divisions of scripture are equal to, and no different from, upholding, reading, reciting, copying, elaborating upon, and explaining the Great Nirvana Sutra, this is not so. Why is this? Good man!

Because the Great Nirvana Sutra is the extremely profound secret treasury of all Buddhas, the World-Honored Ones. Because it is the extremely profound secret treasury of the Buddhas, it is supreme. Good man!

For this reason, the Great Nirvana Sutra is most wondrous, most exceptional, and inconceivable!

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! I too know that this Great Nirvana Sutra is most wondrous, most exceptional, and inconceivable; that the Buddha, the Dharma, and the Sangha are inconceivable; and that the bodhisattva, bodhi, and the Great Nirvana Sutra are also inconceivable. World-Honored One! For what reason is it said that the bodhisattva is inconceivable?”

“Good man! Without anyone teaching them, great bodhisattvas can spontaneously arouse the aspiration for bodhi. Having aroused this aspiration, they diligently cultivate vigorous effort.

Even if a great fire were to burn their bodies and heads, they would certainly not seek rescue or abandon the resolve to be mindful of the Dharma. Why is this? Great bodhisattvas constantly reflect: ‘Throughout immeasurable asamkhya kalpas, whether in hell, among hungry ghosts or animals, among human beings, or in the heavenly realms, I have been burned by the flames of the fetters, yet I have never once obtained a definitive Dharma.

The definitive Dharma is unsurpassed, complete, perfect enlightenment. For the sake of unsurpassed, complete, perfect enlightenment, I shall certainly neither guard nor begrudge my body, mind, or life. For the sake of unsurpassed, complete, perfect enlightenment, even if my body were shattered into particles as fine as motes of dust, I would certainly not relinquish diligent effort.

Why is this? Because diligent effort is a cause of unsurpassed, complete, perfect enlightenment.’ Good man! Even before seeing unsurpassed, complete, perfect enlightenment, such bodhisattvas can thus refrain from cherishing their bodies and lives; how much more so after they have seen it!

Therefore, bodhisattvas are inconceivable. Furthermore, what is inconceivable is that great bodhisattvas perceive the immeasurable evils of samsara in a way beyond the reach of sravakas and pratyekabuddhas. Although bodhisattvas know the immeasurable faults and evils of samsara, for the sake of beings they endure suffering within it without becoming weary or seeking to depart.

Therefore, they are also called inconceivable. For the sake of beings, although great bodhisattvas dwell in hell and undergo many sufferings, they experience them as though they were the bliss of the third dhyana. Therefore, they are also called inconceivable.

Good man! Suppose the house of a wealthy elder catches fire. Having seen this, the elder runs out of the house, but his children remain behind and have not yet escaped the danger of the flames.

At that time, the elder certainly knows the harm posed by the fire, yet for the sake of his children, he turns back, rushes inside, and rescues them without regard for the danger. Great bodhisattvas are also like this. Although they know that samsara has many faults and evils, for the sake of beings they remain within it without becoming weary.

Therefore, they are also called inconceivable. Good man! Immeasurable beings arouse the aspiration for bodhi, but upon seeing the many faults and evils within samsara, their resolve immediately retreats and is lost; thus, some become sravakas and others become pratyekabuddhas.

If bodhisattvas hear this sutra, they will certainly not lose their aspiration for bodhi and become sravakas or pratyekabuddhas. Although such bodhisattvas have not yet entered the immovable stage of the first bhumi, their minds are steadfast and do not retreat. Therefore, they are also called inconceivable.

Good man! If someone were to say, ‘I can swim across the waters of the great ocean,’ would such a statement be conceivable?”

“World-Honored One! Such a statement might be conceivable or might be inconceivable. Why is this? If a human being could cross it, that would be inconceivable. If an asura could cross it, that would be conceivable.”

“Good man! I am not speaking of an asura; I am speaking precisely of a human being!”

“World-Honored One! Among human beings as well, there are those for whom this would be conceivable and those for whom it would be inconceivable. World-Honored One! Human beings are also of two kinds: first, noble ones; and second, ordinary beings. For ordinary beings, it would be inconceivable. For noble ones, it would be conceivable.”

“Good man! I am speaking of an ordinary being, not a noble one.”

“World-Honored One! If he is an ordinary being, then this is truly inconceivable!”

“Good man! An ordinary being truly cannot cross the waters of the great ocean, yet a bodhisattva can indeed cross the great ocean of birth and death. Therefore, this is also called inconceivable. Good man! If someone could suspend Mount Sumeru with a thread drawn from a lotus stalk, could this be conceivable?”

“No, World-Honored One!”

“Good man! In the span of a single thought, a great bodhisattva can measure the entirety of birth and death. Therefore, this is also called inconceivable.

Good man! Throughout immeasurable asamkhya kalpas, a great bodhisattva has constantly contemplated birth and death as impermanent, without self, without bliss, and without purity; yet, for the sake of sentient beings, he distinguishes and expounds Permanence, Bliss, Self, and Purity. Although he speaks thus, this is not a wrong view.

Therefore, this is also called inconceivable. Good man! It is like a person who enters water, yet the water cannot drown him, and who enters a blazing fire, yet the fire cannot burn him.

Such a thing is inconceivable. A great bodhisattva is also thus: although abiding within birth and death, he is not afflicted or harmed by birth and death. Therefore, this is also called inconceivable.

“Good man! Human beings are of three classes: superior, middling, and inferior. When a person of the inferior class first enters the womb, he gives rise to the thought: ‘I have now entered a privy, a place where all filth gathers, a place where corpses are laid, a place filled with many thorns, a place of utter darkness.’ When emerging from the womb, he again thinks: ‘I have now left the privy, left the place where all filth gathers... up to and including leaving the place of utter darkness.’ When a person of the middling class enters the womb, he thinks: ‘I have now entered a grove of trees, a pure river, or a chamber in a dwelling.’ When emerging, he thinks likewise.

When a person of the superior class enters the womb, he thinks: ‘I am ascending to a palace hall, dwelling in a flowering grove, or riding a horse or elephant up a lofty mountain.’ When emerging, he thinks likewise. When a great bodhisattva first enters the womb, he knows that he is entering; while abiding there, he knows that he is abiding; and when emerging, he knows that he is emerging. He certainly gives rise to neither greed nor anger, even though he has not yet attained the first stage of abiding.

Therefore, this is also called inconceivable.

“Good man! Unsurpassed Perfect Enlightenment truly cannot be compared by means of analogy. Good man! The mind likewise cannot be compared by means of expedient analogies, yet it can still be spoken of. Without questioning or receiving instruction from a teacher, a great bodhisattva can attain Unsurpassed Perfect Enlightenment. Having attained this Dharma, he is neither stingy nor begrudging, but constantly expounds it for sentient beings. Therefore, this is also called inconceivable.

“Good man! A great bodhisattva may have bodily renunciation but not verbal renunciation; verbal renunciation but not bodily renunciation; or renunciation that pertains to neither body nor speech. Bodily renunciation means abstaining from killing, stealing, and sexual misconduct. This is called bodily renunciation but not verbal renunciation. Verbal renunciation means abstaining from false speech, divisive speech, harsh speech, and meaningless speech. This is called verbal renunciation but not bodily renunciation. Renunciation that pertains to neither body nor speech means abandoning covetousness, anger, and wrong views. Good man! This is called renunciation that pertains to neither body nor speech, yet is indeed renunciation.

“Good man! A great bodhisattva does not perceive any single dharma as body, as karma, or as an agent apart from them, yet there is still renunciation. Therefore, this is also called inconceivable. The same is true of speech. Good man! Through the body one departs from the body; through speech one departs from speech; and through wisdom one departs from what is neither body nor speech.

“Good man! This wisdom truly exists, yet it cannot cause the bodhisattva to depart. Why is this?

Good man! There is no single dharma that can destroy or create. The nature of conditioned dharmas is that arising is one thing and cessation another.

Therefore, this wisdom cannot bring about renunciation. Good man! This wisdom cannot be broken; fire cannot burn it; water cannot cause it to decay; wind cannot move it; earth cannot support it; birth cannot give birth to it; aging cannot age it; abiding cannot make it abide; destruction cannot destroy it; greed cannot make it greedy; anger cannot make it angry; and delusion cannot make it deluded.

Because the nature of conditioned dharmas is that arising is one thing and cessation another, a great bodhisattva certainly does not give rise to the thought: ‘I use this wisdom to destroy the afflictions.’ Yet he says of himself: ‘I destroy the afflictions.’ Although the bodhisattva speaks these words, they are not false. Therefore, this is also called inconceivable.”

Bodhisattva Kasyapa again addressed the Buddha, saying:

“World-Honored One! Only now do I understand that a great bodhisattva is inconceivable. The Buddha, the Dharma, the Sangha, the Great Nirvana Sutra, and those who uphold bodhi and nirvana are inconceivable. World-Honored One! How long will the unsurpassed Buddhadharma abide in the world before it perishes?”

“Good man! The Great Nirvana Sutra... up to and including these five practices—the Noble Practice, the Brahma Practice, the Celestial Practice, the Practice of Illness, and the Practice of an Infant—if my disciples are able to uphold, read, recite, copy, and expound their meaning, and thereby receive the reverence, respect, praise, and manifold offerings of sentient beings, you should know that at that time the Buddhadharma has not yet perished.

Good man! If the Great Nirvana Sutra circulates fully, yet at that time many of my disciples transgress the precepts, commit all manner of evil, and are unable to revere and trust such a scripture; if, because they do not believe it, they are unable to uphold, read, recite, copy, explain, or expound its meaning; if they do not receive the reverence... up to and including the offerings of others; and if, upon seeing someone who upholds it, they despise and slander him, saying: ‘You belong to the six heretical teachers and are not a disciple of the Buddha,’ then you should know that the Buddhadharma is about to perish and will not remain much longer!”

Bodhisattva Kasyapa again addressed the Buddha, saying:

“World-Honored One! While attending closely upon the Buddha, I heard this teaching: ‘The Dharma of Kasyapa Buddha remained in the world for seven days and thereafter completely perished.’ World-Honored One! Did the Tathagata Kasyapa possess this sutra? If he possessed this sutra, how could it be said that his Dharma perished? But if he did not possess this sutra, how can it be said that the Great Nirvana Sutra is the secret treasury of all Tathagatas?”

The Buddha said:

– Good man! I said before that only Manjusri could explain this meaning. Today I shall speak of it once again; listen with single-minded attention! Good man! The Buddhas, the World-Honored Ones, possess two kinds of Dharma: first, worldly dharmas; and second, the Dharma of ultimate truth. Worldly dharmas can perish, but the Dharma of ultimate truth is indestructible. Again, there are two kinds: first, impermanence, non-self, non-bliss, and non-purity; and second, permanence, bliss, self, and purity. Impermanence, non-bliss, non-self, and non-purity are subject to destruction. Permanence, bliss, self, and purity are indestructible. Again, there are two kinds: first, that which is upheld by the Two Vehicles; and second, that which is upheld by bodhisattvas. That which is upheld by the Two Vehicles is subject to destruction, while that which is upheld by bodhisattvas is indestructible. Again, there are two kinds: first, external; and second, internal. External dharmas are subject to destruction, while internal dharmas are indestructible. Again, there are two kinds: first, conditioned; and second, unconditioned. Conditioned dharmas are subject to destruction, while unconditioned dharmas are indestructible. Again, there are two kinds: first, that which can be attained; and second, that which cannot be attained. Dharmas that can be attained are subject to destruction, while dharmas that cannot be attained are indestructible. Again, there are two kinds: first, shared dharmas; and second, unshared dharmas. Shared dharmas are subject to destruction, while unshared dharmas are indestructible. Again, there are two kinds: first, those among humans; and second, those among devas. Dharmas among humans are subject to destruction, while dharmas among devas are indestructible (?). Again, there are two kinds: first, the eleven divisions of scripture; and second, the Vaipulya scriptures. The eleven divisions of scripture are subject to destruction, while the Vaipulya scriptures are indestructible. Good man! If my disciples accept and uphold, read and recite, transcribe, and expound the Vaipulya scriptures, and honor, revere, and praise them, you should know that at such a time the Buddha-Dharma will not perish. Good man! You asked whether this scripture existed in the time of Tathagata Kasyapa. Good man! The Mahaparinirvana Sutra is the secret treasury of all Buddhas. Why is this so? Although the Buddhas possess the eleven divisions of scripture, those scriptures do not teach Buddha-nature, nor do they teach that the Tathagata is permanent, blissful, the Self, and pure, or that the Buddhas, the World-Honored Ones, never ultimately enter nirvana. Therefore, this scripture is called the Tathagata's Secret Treasury, for what it contains is not taught in the eleven divisions of scripture. Hence it is called a treasury. It is like a person who possesses the seven treasures but does not bring them forth for ordinary use; thus they are called a treasury. Good man! The reason that person stores away these things is to prepare for events that have not yet occurred. What are these events that have not yet occurred? They are a scarcity of grain and rice, bandits invading the country, encountering an evil king and needing money to ransom one's life, dangers arising during a journey, or wealth becoming difficult to obtain. Only then are the treasures brought forth and used. Good man! The secret treasury of the Buddha-Tathagatas is likewise. Because evil bhiksus in the future will hoard impure things, declare to the fourfold assembly that the Tathagata ultimately enters nirvana, read and recite worldly texts, and fail to revere the Buddhist scriptures—when such evils appear in the world, the Tathagata, wishing to eliminate them and enable those bhiksus to abandon wrong livelihood and the pursuit of offerings, will expound this scripture for their sake. If this scripture, the Tathagata's Secret Treasury, disappears, you should know that at that time the Buddha-Dharma will perish. Good man! Since the Mahaparinirvana Sutra abides forever without change, how can you ask whether this scripture existed in the time of Buddha Kasyapa? Good man! In the time of Buddha Kasyapa, sentient beings had very little craving and desire, while their wisdom was abundant. The great bodhisattvas were harmonious, gentle, amenable to instruction, possessed great majestic virtue, and retained all teachings without forgetting them, like the great king of elephants. That Buddha-world was pure. All sentient beings in that world knew that the Tathagata certainly did not ultimately enter nirvana, but was permanent and unchanging. Therefore, although this scripture existed, there was no need to expound it. Good man! In the present age, sentient beings possess many afflictions; they are ignorant and forgetful, devoid of wisdom, and entangled in many nets of doubt. Their faculty of faith is not established, and the world is impure. All sentient beings believe that the Tathagata is impermanent, subject to change, and ultimately enters Mahaparinirvana. Therefore, the Tathagata expounds this scripture. Good man! In truth, the Dharma of Buddha Kasyapa also did not perish. Why is this? Because the Dharma is permanent and unchanging. Good man! If there are sentient beings who regard the Self as non-self and non-self as the Self; the permanent as impermanent and the impermanent as permanent; bliss as non-bliss and non-bliss as bliss; purity as impurity and impurity as purity; the destructible as indestructible and the indestructible as destructible; an offense as not an offense and what is not an offense as an offense; a minor offense as grave and a grave offense as minor; a vehicle as not a vehicle and what is not a vehicle as a vehicle; the path as not the path and what is not the path as the path; what truly is bodhi as not bodhi and what truly is not bodhi as bodhi; suffering as not suffering; the origin of suffering as not the origin of suffering; cessation as not cessation; truth as not truth; what truly is conventional truth as ultimate truth and ultimate truth as conventional truth; refuge as not refuge and what is not refuge as refuge; and who call the Buddha's true words the words of Mara and take what truly are Mara's words to be the Buddha's words—when things are thus, the Buddhas then teach the Mahaparinirvana Sutra. Good man! One might sooner say that a mosquito's proboscis could drain the great ocean to its very bottom than say that the Tathagata's Dharma can perish! One might sooner say that a breath from the mouth could shatter and scatter Mount Sumeru than say that the Tathagata's Dharma can perish! One might sooner say that a powerful wind could be bound with a strand of silk than say that the Tathagata's Dharma can perish! One might sooner say that a lotus flower could grow within khadira fire than say that the Tathagata's Dharma can perish! One might sooner say that agada medicine is poison than say that the Tathagata's Dharma can perish! One might sooner say that the moon can produce heat and the sun can produce cold than say that the Tathagata's Dharma can perish! One might sooner say that the four great elements can each abandon its own nature than say that the Tathagata's Dharma can perish! Good man! If a Buddha has newly appeared in the world and attained unsurpassed, perfect enlightenment, but has no disciples who understand the profound meaning, and that Buddha, the World-Honored One, then immediately enters nirvana, you should know that his Dharma will not long abide in the world. Again, good man! If a Buddha has newly appeared in the world and attained unsurpassed, perfect enlightenment, and has disciples who understand the profound meaning, then although that Buddha enters nirvana, you should know that his Dharma will long abide in the world. Again, good man! If a Buddha has newly appeared in the world and attained unsurpassed, perfect enlightenment, and although he has disciples capable of understanding the profound meaning, there are no white-robed lay donors who sincerely believe in and revere the Buddha-Dharma, and that Buddha then enters nirvana, you should know that his Dharma will not long abide in the world. Again, good man! If a Buddha has newly appeared in the world and attained unsurpassed, perfect enlightenment, has disciples capable of understanding the profound meaning, and has many white-robed lay donors who sincerely believe in and revere the Buddha-Dharma, then although that Buddha enters nirvana, you should know that the Buddha-Dharma will long abide in the world. Again, good man!

If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and although there are lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, the disciples expound the sutras and Dharma out of greed for material gain and offerings, rather than for the sake of nirvana, and the Buddha then passes into extinction, you should know that this Dharma will not long abide in the world.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and there are also lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, and whenever that Buddha’s disciples expound the sutras and Dharma, they do not covet material gain or offerings but seek nirvana, then although the Buddha passes into extinction, you should know that this Dharma will abide in the world for a long time.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and there are also lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, but the disciples engage in many disputes with one another over right and wrong, and the Buddha then enters nirvana, you should know that this Dharma will not long abide in the world.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and there are also lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, and that Buddha’s disciples cultivate harmony, revere the Dharma, do not dispute over right and wrong, and respect one another, then although the Buddha enters nirvana, you should know that this Dharma will abide for a long time without perishing.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and there are also lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, and that Buddha’s disciples expound the Dharma for the sake of Great Nirvana, respect one another, and do not give rise to disputes, yet they store up all kinds of impure possessions and moreover praise themselves, saying, ‘I have attained the fruit of stream-entry... up to the fruit of arhatship,’ and the Buddha then enters nirvana, you should know that this Dharma will not long abide in the world.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples who understand the profound meaning, and there are also lay donors in white robes who possess sincere faith and revere the Buddha-Dharma, and that Buddha’s disciples expound the sutras and Dharma for the sake of Great Nirvana, skillfully cultivate harmony and mutual respect, do not store up any impure possessions, and do not claim to have attained stream-entry... up to arhatship, then although that Buddha, the Blessed One, passes into extinction, you should know that this Dharma will abide in the world for a long time.

Furthermore, good man! If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples... up to their not storing impure possessions and not claiming to have attained stream-entry... up to arhatship, yet they all cling to their own views and propound various divergent doctrines, saying: ‘Venerable sir! The institution of the four grave precepts... up to the seven rules for settling disputes was, for the sake of sentient beings, sometimes prohibited and sometimes permitted; the twelve divisions of the scriptures are likewise.

Why is this? Because the Buddha knew that countries and times differ, that sentient beings are not alike, and that there are distinctions between those of dull faculties and those of keen faculties. Therefore, the Tathagata sometimes prohibited and sometimes permitted, and spoke of matters as light or grave.

Good man! It is as when a skilled physician, according to the illness, prescribes milk to be drunk or prohibits the drinking of milk: for an illness of heat he prescribes it, while for an illness of cold he prohibits it. The Tathagata is likewise: observing the root ailments of sentient beings’ afflictions, he sometimes permits and sometimes prohibits.

Venerable sir! I personally attended upon the Buddha and heard this meaning from him. I alone know the meaning; you cannot know it.

I alone understand the Vinaya; you cannot understand it. I know the sutras; you cannot know them.’ If that Buddha then passes into extinction, you should know that this Dharma will not long abide in the world. Furthermore, good man!

If, when a Buddha has newly appeared in the world and attained unsurpassed perfect enlightenment, there are disciples... up to their not saying, ‘I have attained the fruit of stream-entry through the fruit of arhatship,’ and they also do not say: ‘For the sake of sentient beings, the Buddhas, the Blessed Ones, sometimes prohibited and sometimes permitted. Venerable sir! I personally attended upon the Buddha and heard such meaning, such Dharma, and such Vinaya!

Venerable sir! One must rely upon the Tathagata’s twelve divisions of the scriptures. If this meaning accords with them, I shall uphold it; if it does not accord with that meaning, I shall cast it aside...’ then although that Buddha, the Blessed One, enters nirvana, you should know that this Dharma will abide in the world for a long time.

Good man! When my Dharma is passing into extinction, among the shravaka disciples some will say that there is a soul, while others will say that the soul is empty; some will say that there are internal skandhas, while others will say that there are no internal skandhas; some will say that the three times exist, while others will say that the three times do not exist; some will say that there are three vehicles, while others will say that there are no three vehicles; some will say that all exists, while others will say that all is nonexistent; some will say that sentient beings have a beginning and an end, while others will say that sentient beings are without beginning and without end;

some will say that the twelve links of dependent origination are conditioned dharmas, while others will say that the twelve links of dependent origination are unconditioned dharmas; some will say that the Tathagata experienced illness and practiced austerities, while others will say that the Tathagata neither experienced illness nor practiced austerities; some will say that the Tathagata did not permit bhikshus to eat ten kinds of flesh.

What are the ten? They are the flesh of humans, snakes, elephants, horses, donkeys, dogs, lions, pigs, foxes, and gorillas. All other kinds are permitted to be eaten.

Others will say that no flesh whatsoever is permitted to be eaten. Some will say that bhikshus must not engage in five activities. What are the five?

They are selling living beings, knives, liquor, river sand, and sesame oil; all other activities are permitted. Some will say that they are not permitted to enter five kinds of houses. What are the five?

They are the houses of slaughterers, prostitutes, liquor sellers, kings’ palaces, and chandalas. All other houses are permitted to be entered. Some will say that they are not permitted to wear kausheya robes, while all other robes are permitted.

Some will say that the Tathagata permitted bhikshus to accept clothing, food, and bedding whose value amounted to hundreds of thousands of taels of gold, while others will say that he did not permit this. Some will say that nirvana is permanence, bliss, Self, and purity. Others will say that nirvana is merely the exhaustion of the fetters and that there is no distinct dharma called nirvana.

It is as when woven silk threads are called a garment; once the garment has been destroyed, it is said that there is no garment. In truth, there is no distinct dharma called ‘the absence of a garment.’ The essence of nirvana is likewise. Good man!

At that time, among my disciples, those who speak correctly will be few, while those who speak false and heterodox doctrines will be many; those who accept the true Dharma will be few, while those who accept false Dharma will be many; those who accept the Buddha’s words will be few, while those who accept Mara’s words will be many! Good man! At that time, in the country of Kaushambi there will be two disciples: one an arhat and the other a precept-breaker.

The precept-breaker’s following will number as many as five hundred, while the arhat’s following will number about one hundred. The precept-breaker will say: ‘The Tathagata has entered final nirvana. I personally attended upon the Buddha and heard this meaning from him.

Although the Tathagata established the four grave precepts, one who observes them may still transgress them without incurring any offense. I have now also attained the fruit of arhatship and the four unobstructed knowledges, yet an arhat may likewise transgress the four grave precepts. If transgressing the four grave precepts were truly an offense, an arhat certainly ought not to commit it.

While the Tathagata was in the world, he prescribed that they be firmly upheld; upon his nirvana, all were relinquished.’ The arhat bhikshu will say: ‘Venerable sir! You should not say that the Tathagata has entered final nirvana! I know that the Tathagata eternally abides and does not change.’

Whether while the Tathagata is in the world or after he has entered nirvana, there is no difference in the offense of violating the four grave prohibitions. If one says that an arhat violates the four grave prohibitions, this cannot be so. Why? Even a stream-enterer does not violate the precepts, how much less an arhat! If the elder says, “I am an arhat,” an arhat certainly does not give rise to the thought, “I have attained arhatship.” An arhat speaks only wholesome Dharma and does not speak unwholesome Dharma. All the elder’s words are entirely contrary to the Dharma. Anyone who has seen the twelve divisions of the scriptures will certainly know that the elder is not an arhat.”

Good man! At that time, the followers of the precept-breaking bhiksu joined together and killed the arhat. Good man!

Mara, taking advantage of the anger of those two assemblies, then caused all six hundred of these bhiksus to be slain. At that time, ordinary people all said together, “Alas! The Buddha-Dharma has now been completely extinguished!” Yet my true Dharma was in fact not extinguished.

At that time, in that land there were one hundred and twenty thousand great bodhisattvas skilled in protecting and upholding my Dharma; how, then, could it be said that my Dharma had been extinguished? At that time, throughout Jambudvipa there was not a single bhiksu who was my disciple. Mara Papiyan then used a great fire to burn all the scriptures that existed there.

If any of those scriptures survived, the brahmins stole them, gathered them from everywhere, and inserted them into their own scriptures. For this reason, before a Buddha appeared, lesser bodhisattvas followed and accepted in faith the words of the brahmins. Although the brahmin teachers said, “We observe fasting precepts,” in truth the adherents of other paths did not.

Although the adherents of other paths also spoke of Self, Bliss, and Purity, in reality they were unable to understand the meanings of Self, Bliss, and Purity. They merely took one or two words, one or two sentences, from the Buddha-Dharma and claimed, “Our scriptures contain meanings such as these.”

At that time, in the region of the Twin Sala Trees in the city of Kusinagara, immeasurable, boundless asamkhyeyas of beings heard these words and cried out together:

– The world is empty! The world is empty!

Bodhisattva Kasyapa said to the great assembly:

– Do not grieve and wail! The world is not empty! The Tathagata eternally abides and undergoes no change! The Dharma and the Sangha are likewise!

When the great assembly heard these words, they immediately ceased their wailing, and all awakened the aspiration for unsurpassed, complete, perfect enlightenment.

THE MAHAPARINIRVANA SUTRA

– End of the Sixteenth Fascicle –