MAHĀPARINIRVĀṆA SŪTRA
VOLUME V
Chapter 4: THE TATHĀGATA-NATURE 2
At that time, the Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! According to what You have taught, the Buddhas and World-Honored Ones possess a secret treasury. This meaning is not correct. Why? Because the Buddhas and World-Honored Ones only have secret expressions, not a secret treasury. It is like a magician controlling a puppet: everyone sees it bend, stretch, bow, and raise itself, but no one knows how it is controlled internally. The Buddha’s Dharma is not like this. The Buddha’s Dharma enables all sentient beings to understand and know; therefore, how can it be said that the Buddhas and World-Honored Ones possess a secret treasury?”
The Buddha praised Kāśyapa:
“Excellent! Excellent! Good man, as you have said, the Tathāgata truly does not have a secret treasury. Why? It is like the full moon on an autumn night, clearly appearing in the sky, bright and unobscured, so that everyone can see it clearly. The words of the Tathāgata are also like this: they are revealed, manifest, clear, and unobscured. Foolish people do not understand and therefore regard them as a secret treasury.
Good man, it is like a person who stores up countless billions of gold and silver treasures, but because of greed and stinginess does not wish to give these possessions to the poor and needy. Accumulating wealth in such a way is called a secret treasury. The Tathāgata is not like this. Throughout immeasurable kalpas, He has accumulated countless wondrous Dharma treasures, with a mind free of stinginess, and constantly uses them to give to all sentient beings. How then could this be called the Tathāgata’s secret treasury?
Good man, it is like a person whose faculties are incomplete, perhaps having only one eye or one leg. Because of shame, he does not allow others to see him; since people do not see him, this is called a secret treasury. The Tathāgata is not like this. He possesses the complete and flawless True Dharma, enabling everyone to see and know it. How then could this be called the Tathāgata’s secret treasury?
Good man, it is like a poor and suffering person who owes many debts to others. Fearing that creditors will pursue him, he hides and avoids meeting them; this is called concealment. The Tathāgata is not like this. He does not owe sentient beings anything regarding worldly dharmas. Although He owes sentient beings the Dharma of the supramundane path, He does not conceal it. Why? Because the Tathāgata regards sentient beings as His only child, and therefore constantly teaches them the unsurpassed Dharma.
Good man, it is like an Elder who possesses many treasures but has only one son. He deeply loves his son and does not wish to be separated from him. Whatever wealth he possesses, he reveals only to his son. The Tathāgata is also like this, regarding all sentient beings as His only child.
Good man, worldly people conceal their ugly male or female organs with clothing, and this is called covering up. The Tathāgata is not like this. He has completely cut off these organs; because such organs no longer exist, there is nothing that needs to be concealed.
Good man, it is like a Brahmin who discusses certain matters but never allows the Kshatriya, Vaiśya, Śūdra, and others to hear them. Why? Because within those discussions there are matters that are sinful and evil. The True Dharma of the Tathāgata is not like this. Its beginning, middle, and end are all good. Therefore, it cannot be called a secret treasury.
Good man, it is like an Elder who has only one son. His mind is always filled with immense love for his son. He takes his son to a teacher, wishing for him to study, but fearing that his son cannot quickly become accomplished, he brings him back. Because of love for his son, the Elder diligently teaches him day and night half a character, but does not teach him the grammar treatise Vyākaraṇa. Why? Because the child is still young and does not yet have the ability to receive it.
Good man, suppose that after the Elder teaches his son half a character, would that child immediately be able to understand the treatise Vyākaraṇa?”
The World-Honored One asked:
“Would he be able to understand it?”
The Buddha asked:
“In this case, did the Elder conceal anything from his son?”
Kāśyapa replied:
“No, World-Honored One. Why? Because the child was still young, and therefore the Elder did not teach him. It was not because he secretly cherished it or was unwilling to reveal it. Why? Because only if there is a mind of jealousy, stinginess, and concealment can it be called hiding something. The Tathāgata is not like this, so how can He be called one who possesses a secret treasury?”
The Buddha said:
“Excellent! Excellent! Good man! As you have said, if there is a mind of anger, jealousy, or stinginess, then it is called concealment. The Tathāgata has no mind of anger or jealousy, so how can He be called one who conceals? Good man, that Elder is the Tathāgata; the son refers to all sentient beings. The Tathāgata regards all sentient beings as His only child. Teaching the child refers to teaching the Śrāvakas; half a character refers to the nine divisions of Buddhist scriptures; the treatise Vyākaraṇa refers to the Vaipulya Mahāyāna scriptures.
Good man, because the Śrāvakas lack wisdom, the Tathāgata only teaches them the nine divisions of scriptures, likened to half a character, and does not teach them the Vaipulya Mahāyāna scriptures, likened to Vyākaraṇa. Good man, if the Elder’s child had grown up and become capable of reading and learning, but the Elder still did not teach him Vyākaraṇa, then this would truly be called concealment. If the Śrāvakas have the ability to receive and can accept Mahāyāna scriptures, but the Tathāgata, out of stinginess, does not teach them, then it could be said that the Tathāgata has concealment.
It is like that Elder who first taught his son half a character and then later taught him Vyākaraṇa. I too am like this: after teaching my disciples the nine divisions of scriptures, I then expound the Mahāyāna scriptures. This is the Tathāgata’s eternal and unchanging nature.
Furthermore, good man, it is like in summer when many clouds gather, thunder and lightning appear, and great rain pours down, causing farmers who have planted crops to harvest many fruits and plants. Those who have not planted anything harvest nothing at all. The fact that those who have nothing to harvest gain nothing is not the fault of the Dragon King, because the Dragon King has nothing concealed. The Tathāgata is also like this: He pours down the great rain of Dharma, the Mahāparinirvāṇa Sūtra. If sentient beings plant wholesome seeds, they obtain the sprouts and fruits of wisdom. Those who do not plant wholesome seeds have nothing to harvest. Those who obtain no harvest are not at fault of the Tathāgata, because the Tathāgata truly has nothing concealed.”
The Bodhisattva Kāśyapa again addressed the Buddha:
“Now I know with certainty that the Tathāgata, the World-Honored One, has no secret treasury. As the Buddha has said, the treatise Vyākaraṇa is precisely the Tathāgata’s eternal and unchanging nature. This meaning is not correct. Why? Because in the past the Buddha spoke a verse:”
Which Buddhas and Pratyekabuddhas
Together with their disciples
Still abandon the impermanent body,
How much more so ordinary beings.
Now the Buddha says that the body is eternal and does not change. This meaning is what the World-Honored One taught:
Good son! I, for all of the Śrāvaka disciples, taught half a word; therefore I spoke that verse.
Good son! The mother of King Ba-tư-nặc passed away. The king loved and remembered her deeply, suffering with grief and unable to overcome it, so he came to see Me. I asked: “Great King! Why are you so extremely sorrowful and grieving that you have come here?” The king replied: “World-Honored One! Today the royal mother has passed away. If there were someone who could make my mother return to life as before, I would give up my throne, and offer elephants, horses, the seven treasures, together with my own body and life as a reward to that person.” I then said: “Great King! Do not be sorrowful and weep. The ending of the lives of all sentient beings is called death. Even the Buddha’s Śrāvaka and Pratyekabuddha disciples abandon this body, how much more so ordinary beings!”
Good son! I taught King Ba-tư-nặc half a word; therefore I spoke that verse. Today, for the Śrāvaka disciples, I explain the Vyākaraṇa doctrine, meaning that the Tathāgata is eternal and does not change. If there is someone who says that the Tathāgata is impermanent, why does that person’s tongue not fall out?
Bodhisattva Kāśyapa again addressed the Buddha:
As the Buddha taught:
Not storing possessions,
Knowing moderation in eating,
Like a bird flying,
Leaving no trace behind.
World-Honored One! What is the meaning of this? In this assembly, who is called one who does not store possessions? Who is called one who knows moderation in eating? Who walks through empty space without leaving any trace? And where does this going lead?
The Buddha said to Bodhisattva Kāśyapa:
Regarding storing possessions, it refers to treasures. Kāśyapa! There are two kinds of storing possessions: first, conditioned; second, unconditioned. Storing conditioned possessions is the practice of the Śrāvaka. Storing unconditioned possessions is the practice of the Tathāgata.
Good son! The Sangha also has two kinds: conditioned and unconditioned. The conditioned Sangha is called the Śrāvaka Sangha. The Śrāvaka Sangha does not store possessions such as servants, unlawful objects, granaries, rice, salt, beans, sesame, large and small varieties of legumes. If someone says that the Tathāgata permits keeping servants for service and storing such things, that person’s tongue will be pulled out. My Śrāvaka disciples are called those who do not store possessions, and are also called those who know moderation in eating.
If someone eats excessively, that is called not knowing contentment. One who eats moderately is called knowing contentment. The person whose traces are difficult to find is one who is close to the unsurpassed Bodhisattva path. I say of this person that although he goes, his destination cannot be seen.
Bodhisattva Kāśyapa again said:
The conditioned Sangha does not even store possessions, how much more so the unconditioned Sangha. The unconditioned Sangha is precisely the Tathāgata. Then how could the Tathāgata store possessions? Generally, storing possessions is called concealing. Therefore, if the Tathāgata reveals whatever He has, without being stingy or reluctant, how can this be called hiding?
The trace that cannot be found is Nirvāṇa. Within Nirvāṇa there is no sun, moon, stars, day, night, cold, heat, wind, rain, birth, aging, sickness, death, the twenty-five realms, or separation from all suffering and afflictions. Such Nirvāṇa is the dwelling place of the Tathāgata, eternal and unchanging. For this reason, the Tathāgata came to the Śāla tree forest and entered Nirvāṇa concerning the Great Nirvāṇa.
The Buddha said to Bodhisattva Kāśyapa:
The meaning of the word “Great” refers to vastness. It is like someone who lives for an immeasurable length of time being called a great person. If that person is able to abide in the true Dharma, he is called the highest among humans, just as with the eight realizations of great beings that I have taught. Is it that one person possesses all eight, or many people possess them? If one person possesses all eight, that person is the supreme one.
Speaking of Nirvāṇa, there are no ulcers. Good son! It is like a person who is struck by a poisonous arrow and suffers unbearable pain. After meeting a physician who removes the poisonous arrow and gives excellent medicine, the pain disappears and the person becomes peaceful and happy. That excellent physician goes to marketplaces and villages; wherever there are people suffering from ulcers and pain, he goes there to treat them.
Good son! In the same way, the Tathāgata attained Perfect Enlightenment and became the great physician. Seeing sentient beings suffering in Jambudvīpa, over countless kalpas being struck by the poisonous arrows of afflictions—greed, anger, and ignorance—and enduring immeasurable suffering, the Tathāgata therefore expounds the Mahāyāna sutras, the medicine of ambrosia. After treating them here, He goes elsewhere. Wherever there are poisonous arrows of afflictions, He manifests as a Buddha to treat them. Therefore it is called the Great Parinirvāṇa.
The Great Parinirvāṇa is the place of liberation. According to wherever sentient beings need to be subdued, the Tathāgata manifests and enters that place. Because of this profound and true meaning, it is called the Great Parinirvāṇa.
Bodhisattva Kāśyapa again asked the Buddha:
World-Honored One! Can a worldly physician cure the ulcers of all sentient beings?
Good son! In the world, ulcers are of two kinds: one can be cured; the other cannot be cured. Whenever a disease can be treated, the physician immediately treats it. If the disease cannot be treated, it is not treated.
Bodhisattva Kāśyapa said to the Buddha:
As the Buddha has said, the Tathāgata has treated the illnesses of sentient beings in Jambudvīpa. If it is said that they have already been treated, why are there still some among those sentient beings who have not attained Nirvāṇa? If there are people who have not attained Nirvāṇa, why does the Tathāgata say that the treatment has been completed and wish to go elsewhere?
Good son! The sentient beings of Jambudvīpa are of two kinds: one has faith, and the other does not have faith. Those who have faith are called curable. Why? Because they will certainly attain Nirvāṇa and are not afflicted by ulcers. Therefore I say that I have already treated the beings of Jambudvīpa.
Those without faith are called Icchantikas. Icchantikas are called incurable. Except for Icchantikas, all sentient beings have been treated completely. Therefore Nirvāṇa is called without ulcers.
Bodhisattva Kāśyapa said to the Buddha:
Venerable World-Honored One! What is called Nirvana? The Buddha said:
Good man! Nirvana is liberation. Bodhisattva Kasyapa again addressed the Buddha:
World-Honored One! Is liberation form or is it not form? The Buddha said:
Good man! It is either form or not form. Saying “not form” refers to the liberation of the Śrāvakas and Pratyekabuddhas. Saying “form” refers to the liberation of all Buddhas, the Thus Come Ones. Good man! Therefore, liberation is both form and not form. The Tathāgata teaches “not form” to the disciples of the Śrāvaka vehicle.
World-Honored One! The Śrāvakas and Pratyekabuddhas are said to be not form; then how can they abide?
Good man! Just as the heaven of Neither Perception nor Non-Perception is also both form and not form. I also explain it as not form. If someone were to question: “If the heaven of Neither Perception nor Non-Perception is not form, then how can it stand, come, go, and move?” This meaning belongs to the realm of the Buddhas, which cannot be known by Śrāvakas and Pratyekabuddhas. Liberation is likewise so: form and not form; it is said to be not form. Perception and not perception; it is said to be not perception. This meaning belongs to the realm of the Buddhas, which cannot be known by Śrāvakas and Pratyekabuddhas.
At that time, Bodhisattva Kasyapa again addressed the Buddha:
World-Honored One! I pray that the World-Honored One, out of compassion, will explain extensively the meaning of the liberation practice of Great Nirvana.
The Buddha praised Bodhisattva Kasyapa:
Excellent! Excellent! Good man! True liberation is called being far removed from all bonds. If true liberation is free from all bonds, then there is no birth and no combination. It is like a father and mother combining to give birth to a child. True liberation is not like that. Therefore, liberation is called unborn. Kasyapa! It is like clarified butter, whose nature is pure. Likewise, the Tathāgata does not arise from the combination of father and mother; therefore, his original nature is pure. The reason he manifests having parents is because he wishes to teach and transform sentient beings. True liberation is the Tathāgata. The Tathāgata’s liberation is neither two nor different. It is like sowing seeds in spring: when the season is warm, plants immediately sprout. True liberation is not like this. Furthermore, liberation is emptiness; emptiness itself is liberation. Liberation itself is the Tathāgata. The Tathāgata itself is emptiness, without creation and without an object of creation. Whatever is created is like cities, towers, palaces, and fortresses. True liberation is not like this. Therefore, liberation itself is the Tathāgata.
Furthermore, liberation itself is the unconditioned dharma. It is like a potter who makes something and later destroys it. Liberation is not like that. True liberation is unborn and undying. Therefore, liberation itself is the Tathāgata. Likewise, the Tathāgata is unborn, undying, not aging, not dying, not destroyed, not ruined, and is not a conditioned dharma. Because of this meaning, it is called the Tathāgata entering Great Nirvana.
What does “not aging, not dying” mean? Aging means changes such as white hair and a wrinkled face. Dying means the body being destroyed and life ending. In the dharma of liberation, there are no such phenomena. Because there are no such phenomena, it is called liberation. The Tathāgata has no conditioned dharmas such as white hair or wrinkles. Therefore, the Tathāgata does not age. Since there is no aging, there is no death.
Furthermore, liberation is called freedom from illness. Illness refers to the four hundred and four diseases and the various external illnesses that invade the body. Here there are no such illnesses, therefore it is called liberation. Freedom from illness is true liberation. True liberation itself is the Tathāgata. Since the Tathāgata is without illness, the Dharma body is also without illness. Such freedom from illness is the Tathāgata.
Death means the destruction of the body and the ending of life. Here, freedom from death is the nectar of immortality. That nectar is called true liberation. True liberation itself is the Tathāgata. Since the Tathāgata possesses such virtues, how could one say that the Tathāgata is impermanent? If one says that, there is no such thing. How could a vajra body be called impermanent? Therefore, the Tathāgata is not said to have a final death.
The Tathāgata is pure and without defilement. The body of the Tathāgata, while in the womb, is not stained, like the white lotus whose nature is pure. The liberation of the Tathāgata is likewise so. Such liberation itself is the Tathāgata. Therefore, the Tathāgata is pure and free from impurities.
Liberation is completely free from all sores and afflictions. The Tathāgata is likewise so, without any sores or afflictions. Furthermore, liberation is without conflict. It is like a hungry person who, seeing another person eating, gives rise to greed and wishes to seize the food. Liberation is not like this.
Furthermore, liberation is tranquility. Ordinary people think that tranquility means the Great Self-Existent Heaven, but this statement is false. True tranquility is complete liberation. Complete liberation itself is the Tathāgata.
Furthermore, liberation is security. Only a peaceful place is called secure. Therefore, security is true liberation. True liberation is the Tathāgata. The Tathāgata itself is Dharma.
Furthermore, liberation has no equal companion. A person with equal companions is like a king who has neighboring kings of other countries. Ordinary liberation is not like this. A person without an equal companion is like a Wheel-Turning Sage King, with no one equal to him. Likewise, liberation has no equal companion. Having no equal companion is true liberation. True liberation itself is the Tathāgata—the Wheel-Turning Sage King—therefore the Tathāgata has no equal companion. Having an equal companion is impossible.
Furthermore, liberation is without sorrow or worry. Having sorrow and worry is like a king who fears a powerful neighboring country and becomes troubled. Liberation has no such thing. It is like eliminating all enemies, after which there is no longer fear. Likewise, liberation is freedom from fear. Freedom from fear is the Tathāgata.
Furthermore, liberation is free from both sorrow and joy. It is like a woman who has only one child. If she travels far away and suddenly hears that her child has met with disaster, she suffers great sorrow. Later, if she hears that her child is still alive, she rejoices greatly. In liberation there are no such things. Freedom from both worry and rejoicing is true liberation. True liberation itself is the Tathāgata.
Furthermore, liberation is without dust and defilement. It is like in spring, after the sun sets, when the wind blows and dust fills the air. In liberation there is no such thing. The absence of dust and obscurity is due to true liberation. True liberation itself is the Tathāgata.
It is like the wish-fulfilling jewel in the hair knot of a sage king, which has no impurity. The nature of liberation likewise has no impurity. The absence of impurity is an analogy for true liberation. True liberation itself is the Tathāgata.
Just as pure gold without mixed impurities, sand, or stones is called genuine gold, and a person who obtains genuine gold knows that he possesses wealth. Likewise, the nature of liberation is like genuine gold. Genuine gold is an analogy for true liberation. True liberation itself is the Tathāgata.
It is like an earthen vessel that breaks and makes a clattering sound. A vajra treasure vessel is not like that. Liberation is not like a broken vessel. The vajra treasure vessel is an analogy for true liberation. True liberation itself is the Tathāgata. Therefore, the Tathāgata’s body is not destroyed.
The sound of a broken vessel is like the bursting sound of a castor bean fruit dried in the sun when it becomes overheated. Liberation is not like that. Like the true vajra treasure vessel, it has no cracking or clattering sound. Even if countless hundreds of thousands of people all shot arrows at that vessel, they could not break it. The absence of cracking and clattering sounds is an analogy for true liberation. True liberation itself is the Tathāgata.
It is like a poor person who owes others debts, is bound by others, placed in shackles and chains, beaten, and undergoes various sufferings. In liberation there is no such thing; there are no debts. It is like a wealthy elder who possesses countless treasures numbering in the hundreds of millions, with power and freedom, and owes no one anything. Liberation is likewise so: it possesses immeasurable precious Dharma treasures, power and freedom, and owes nothing to anyone. Being free from debt is an analogy for true liberation. True liberation itself is the Tathāgata.
Furthermore, liberation is called freedom from oppression. It is like walking under the sun in spring, eating sweet things in summer, or encountering freezing cold in winter. In true liberation there are no such unpleasant conditions. Freedom from oppression is an analogy for true liberation. True liberation itself is the Tathāgata.
Furthermore, oppression is like a person who has eaten fish and meat until full, and then drinks milk as well; such a person is close to death. In true liberation there is nothing like this. It is like a person who receives a good medicine of nectar and whose illnesses are eliminated. True liberation is likewise so. The good medicine of nectar is an analogy for true liberation. True liberation itself is the Tathāgata.
What is oppression and what is freedom from oppression? It is like ordinary people who are arrogant and conceited, thinking: “Among all sentient beings, who could harm me?” Having thought this, they seize poisonous snakes and venomous creatures. Know that such a person, even if not at the end of their lifespan, will die unexpectedly. True liberation is not like this.
Freedom from oppression is like the Wheel-Turning King who possesses a divine jewel that eliminates ninety-six kinds of poisonous creatures, such as beetles and others. If someone smells the fragrance of this divine jewel, all poisons are destroyed. True liberation is likewise so, completely separated from the twenty-five realms of existence. The destruction of poison is an analogy for true liberation. True liberation itself is the Tathāgata.
Furthermore, freedom from oppression is like space; liberation is likewise so. Space is an analogy for true liberation. True liberation itself is the Tathāgata.
Furthermore, oppression is like placing a burning lamp near dry grass, where it can easily catch fire.
In true liberation there is nothing like this.
Again, “not constraining” is like the sun and moon, which do not constrain sentient beings. Liberation is also like this; toward sentient beings it does not constrain. “Not constraining” is an analogy for true liberation; true liberation is precisely the Tathāgata. Again, liberation is called the Dharma that does not move or change, like enmity and kinship. In true liberation there is nothing such as this.
Again, “immovable” is like a Wheel-turning King who does not have a noble king as a close friend. If he had such a close friend, this would not be so. Liberation is also like this: it has no close friend. If it had a close friend, such a thing would be impossible. The noble king having no close friend is an analogy for true liberation; true liberation is precisely the Tathāgata. The Tathāgata is Dharma itself.
Again, “not moving or changing” is like white clothing that can easily be dyed different colors. Liberation is not like this. Again, “not moving or changing” is like the Bāsī flower: if one wanted to make it have a foul smell and a green color, it would be impossible. Likewise, if one wanted liberation to have foul smells and various colors, it would also be impossible. Therefore, liberation is precisely the Tathāgata.
Again, liberation is called rare. A lotus growing in water is not considered rare, but a lotus growing from fire would truly be rare, and all who saw it would rejoice. True liberation is also like this: whoever sees it gives rise to a joyful mind. That rarity is an analogy for true liberation; true liberation is precisely the Tathāgata. The Tathāgata is precisely the Dharma body.
Again, rarity is like a child who has not yet grown teeth; gradually growing older, only afterward do teeth appear. Liberation is not like this; it is neither arising nor non-arising.
Again, liberation is called emptiness, tranquility, and without uncertainty. Uncertainty is like the case of the icchantika, who completely does not change; having committed grave offenses, one cannot attain the Buddha path—there is no such thing. Why? Because if that person has pure faith in the Buddha’s true Dharma, then at that time the condition of icchantika can immediately be eliminated. Or if that person again becomes an upāsaka, the condition of icchantika can also be eliminated. A person who has committed grave offenses, if able to extinguish this wrongdoing, will become a Buddha. If one says that it is completely unchangeable and one cannot become a Buddha, that is impossible. In true liberation there is no such extinction.
Again, emptiness and tranquility belong to the Dharma realm, and the nature of the Dharma realm is true liberation. True liberation is precisely the Tathāgata. If the icchantika has been completely eradicated, then one is no longer called an icchantika. Why is one called an icchantika? Icchantika means eliminating all roots of goodness; the mind originally has no connection with any wholesome Dharma, to the extent that not even a single wholesome thought arises. In true liberation there are absolutely no such things. The absence of such things is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called immeasurable. For example, the measure of a heap of grain can be known. True liberation is not like this. It is like the great ocean, which cannot be measured. Liberation is likewise immeasurable. The immeasurable is true liberation. True liberation is precisely the Tathāgata.
Furthermore, liberation is the Dharma of infinite qualities. Just as one sentient being has many karmic results, likewise liberation has infinite fruits and results. Infinite fruits and results are true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called vast and great. Like the ocean, it has nothing comparable. That which has nothing comparable is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called supreme. Like space, which is higher than all and has nothing comparable. Likewise, liberation is the highest and has nothing that can surpass it. The unsurpassed height is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called unsurpassable. Like the dwelling place of the lion, which all beasts cannot surpass. Likewise, liberation cannot be surpassed by anything; that which nothing can overcome is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called unsurpassed. Like the northern direction being above all directions. Liberation is also like this; nothing is above it. That which has nothing above it is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called highest. Like the northern direction being highest compared with the eastern direction. Likewise, liberation has nothing higher. That which has nothing higher is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called eternal. Like among gods and humans, when the body is destroyed and life ends, it is called eternal, not non-eternal. Likewise, liberation is not non-eternal. That which is not non-eternal is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called firm and solid, like sandalwood, agarwood, and khadara wood, whose nature is firm. Liberation is also like this; its nature is firm. The firm nature is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is not empty inside. Like bamboo and reeds, whose insides are hollow. Liberation is not like this; therefore one should know that liberation is precisely the Tathāgata.
Again, liberation is undefiled. Like a wall before being painted or plastered, flies and mosquitoes like to land on it. If it is painted, plastered, and decorated with many bright colors, insects smell the paint and do not come to land on it. This absence of landing is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called boundless. A village has boundaries, but liberation is not like this. It is like space, which has no boundaries. Liberation is also like this, without boundaries. Such liberation is precisely the Tathāgata.
Again, liberation is called unseen. Like it is difficult to see the tracks of birds in the sky; this difficulty of seeing is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called profound and wondrous. Why? Because Śrāvakas and Pratyekabuddhas cannot enter it. That which cannot be entered is true liberation. True liberation is precisely the Tathāgata. Profound and wondrous is the place revered by all Buddhas and bodhisattvas. Like a filial child who serves and supports parents, whose merit is extremely profound. Extremely profound merit is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called something that cannot be seen, like a person being unable to see the top of his own head. Liberation is also like this; Śrāvakas and Pratyekabuddhas cannot see it. That which cannot be seen is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called without dwelling. Like space has no house or dwelling, liberation is also like this. “Dwelling” is an analogy for the twenty-five realms of existence. Without dwelling is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation cannot be grasped. Like the āmalaka fruit, which people can take hold of. Liberation is not like this; it cannot be grasped. That which cannot be grasped is true liberation. True liberation is precisely the Tathāgata.
Again, liberation cannot be held. Like an illusion, which cannot be held. Liberation is also like this; it cannot be held. That which cannot be held is true liberation. True liberation is precisely the Tathāgata.
Again, liberation has no body. Like the human body, which can develop sores, leprosy, tumors, madness, and emaciation. In true liberation there are no such illnesses. The absence of such illness is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called one taste. Like milk has one taste. Liberation is also like this, having only one taste. One taste is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is purity. Like water without mud, still and clear. Liberation is also like this, still and pure. Stillness and purity are true liberation. True liberation is precisely the Tathāgata.
Again, liberation is one taste. Like a drop of rain in the sky. One taste of purity is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called removal and overcoming. Like the full moon without clouds covering it. Liberation is also like this, not covered by clouds. Not covered by clouds is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called tranquility. Like a person suffering from a fever who, after recovering, has a tranquil body. Liberation is also like this; the body becomes tranquil. A tranquil body is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is equality. Like in an empty field, poisonous snakes, rats, and wolves all have minds intending harm. Liberation is not like this; it has no mind of killing harm. The absence of a harmful mind is true liberation. True liberation is precisely the Tathāgata.
Again, equality is like the equal mind of parents toward their children. Liberation is also like that equal mind. The equal mind is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called without another place. Like a person living alone in a beautiful, clean, tall building, with no other place. Liberation is also like this, with no other place. The absence of another place is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called contentment. Like a hungry person encountering delicious food and eating continuously without becoming tired of it. Liberation is not like this. Like eating milk porridge and needing nothing else. Needing nothing else is an analogy for true liberation. True liberation is precisely the Tathāgata.
Again, liberation is severance. Like a person who is bound, and when the rope binding him is cut, he becomes liberated. Likewise, liberation is the cutting off of all bonds of doubt in the mind. The cutting off of doubt is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called reaching the other shore. Like a great river having this shore and the other shore. Liberation is not like this; although there is no this shore, there is an other shore. The other shore is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called silence. Like the ocean, which has many sounds when the waters are high. Liberation is not like this. True liberation is precisely the Tathāgata.
Again, liberation is called beautiful. Like various medicines mixed with the ālīlaka fruit have a bitter taste. Liberation is not like this; its taste is like nectar. The taste like nectar is true liberation. True liberation is precisely the Tathāgata.
Again, liberation removes all afflictions. Like a skilled physician preparing medicines to cure illnesses. Liberation is also like this, removing all afflictions. The removal of all afflictions is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called not narrow. Like a small house that cannot contain many people. Liberation is not like this; it can contain many people. The ability to contain many is true liberation. True liberation is precisely the Tathāgata.
Again, liberation destroys craving and is not mixed with sexual desire. Like a woman with much lust. Liberation is not like this. That liberation is precisely the Tathāgata. Thus, the Tathāgata has no afflictions, craving, anger, ignorance, or arrogance.
Again, liberation is without attachment. Attachment has two kinds: first, hungry ghost attachment; second, Dharma attachment. True liberation is far from hungry ghost attachment. Because of compassion for sentient beings, there is Dharma attachment. Dharma attachment is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is separation from self and what belongs to self. Such liberation is precisely the Tathāgata. The Tathāgata is precisely Dharma.
Again, liberation is complete extinction, far removed from craving in all realms of existence. Such liberation is precisely the Tathāgata. The Tathāgata is precisely Dharma.
Again, liberation is protection and can save all those who are afraid. Such liberation is precisely the Tathāgata. The Tathāgata is precisely Dharma.
Again, liberation is a place of refuge. If there is such a refuge and reliance, liberation does not seek refuge in any other place. Like a person who takes refuge in a king and does not seek refuge in anyone else. Although relying on a king still involves change, relying on liberation has no change. The absence of change is true liberation. True liberation is precisely the Tathāgata. The Tathāgata is precisely Dharma.
Again, liberation is a dwelling place. Like a person walking through a desolate place, where there is danger. Liberation is not like this; there is no danger. The absence of danger is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is fearlessness. Like the lion king among all beasts, without fear. Liberation is also like this; before all Māras it has no fear. Fearlessness is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is not narrow. Like a narrow path where two people cannot walk side by side. Liberation is not like this. That liberation is precisely the Tathāgata.
Again, there is liberation that is not hurried. Like a person afraid of a tiger who falls into a well. Liberation is not like this. That liberation is precisely the Tathāgata.
Again, there is liberation that is unobstructed, like entering the great ocean, abandoning the small boat and keeping only a sturdy vessel. Sitting on that vessel and crossing the ocean, one reaches a place of safety and the mind becomes joyful. Likewise, liberation makes the mind joyful. Joyfulness is true liberation. True liberation is precisely the Tathāgata.
Again, liberation removes causes and conditions. Like from milk comes curd, from curd comes cream, and from cream comes ghee. In true liberation there are none of these causes. The absence of causes is true liberation. True liberation is precisely the Tathāgata.
Again, liberation can subdue arrogance. Like a great king being arrogant toward a lesser king. Liberation is not like this. Such liberation is precisely the Tathāgata. The Tathāgata is precisely Dharma.
Again, liberation restrains indulgence, because indulgence has many desires. In true liberation there is no such name. The absence of such a name is true liberation. True liberation is precisely the Tathāgata.
Again, liberation has the ability to eliminate ignorance. Like the finest curd being refined until it is called ghee. Likewise, liberation removes the impurities of ignorance and gives rise to true knowledge. Such true knowledge is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called tranquility, pure unity without duality. Like an elephant in a deserted place, alone and without a herd. Likewise, liberation is unique and incomparable. The unique and incomparable is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is solid and real. Like bamboo, reeds, and castor stalks, which are hollow inside while their seeds are firm. Apart from the Buddha Tathāgata, all gods and humans are not truly solid. True liberation is separated from all flowing existence. Such liberation is precisely the Tathāgata.
Again, liberation is called understanding the benefits concerning the self. True liberation is also like this. Such liberation is precisely the Tathāgata.
Again, liberation is called abandoning all existences. Like a person who has eaten enough and vomits it out. Likewise, liberation abandons all existences. Abandoning all existences is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called certainty. Like the fragrance of the Bāsī flower is not found in the seven-leaf flower. Liberation is also like this. Such liberation is precisely the Tathāgata.
Again, liberation is called the water element. Like the water element surpasses the other elements and can nourish the seeds of all plants. Likewise, liberation can nourish all living beings. Such liberation is precisely the Tathāgata.
Again, liberation is called entering. Like when there is a door leading to a place where gold exists, one obtains gold. Likewise, liberation is like that door; one who cultivates non-self will obtain the gold within it. Such liberation is precisely the Tathāgata.
Again, liberation is called skillfulness. Like a student who follows the teacher and correctly acts according to the teacher’s instructions is called skillful. Likewise, liberation is precisely the Tathāgata.
Again, liberation is called the supramundane Dharma. That Dharma surpasses all other Dharmas. Like among all tastes, the taste of ghee is the highest. Liberation is also like this. Such liberation is precisely the Tathāgata.
Again, liberation is called immovable. Like a closed door that cannot be moved by wind. True liberation is also like this. Such liberation is precisely the Tathāgata.
Again, liberation is called without great waves. Like the ocean has great waves. Liberation is not like this. That liberation is precisely the Tathāgata.
Again, liberation is like a palace. Liberation is also like this; know that such liberation is precisely the Tathāgata.
Again, liberation is called useful. Like Jambūnada gold can be used for many purposes, and no one can point out any weakness of this gold. Likewise, liberation has no weakness. The absence of weakness is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is abandoning childish conduct. Like an adult abandoning the behavior of a child. Likewise, liberation removes the five aggregates. Removing the five aggregates is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is ultimate. Like a person who is bound, released, bathed clean, and then returns home. Liberation is also like this, ultimately pure. Ultimate purity is called true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called the joy of non-action. The joy of non-action is the complete removal of greed, anger, and ignorance. Like a person who accidentally drinks poison. To remove the poison, he takes a purgative; when the poison is expelled, the body becomes comfortable and joyful. Likewise, liberation expels the poisons of afflictive bonds and fetters, and body and mind become joyful, called the joy of non-action. The joy of non-action is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called the cutting off of the four harmful poisonous afflictions. The cutting off of afflictions is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called separation, separation from all existences, eliminating all suffering and attaining peace and joy. It permanently cuts off greed, anger, and delusion, pulling out and severing the roots of all afflictions. Pulling out the roots completely is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called the cutting off of all conditioned phenomena, giving rise to all wholesome undefiled Dharmas. It cuts off the obstructing paths of “self,” “non-self,” and “neither self nor non-self.” It only cuts off attachment, but does not cut off the seeing of self. The seeing of self is called Buddha-nature. Buddha-nature is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called “not non-non.” “Non-non” means having nothing. Having nothing is the attached concept of liberation held by the non-Buddhist Nirgrantha and others. But those Nirgranthas actually do not have liberation, therefore it is called “non-non.” True liberation is not like this, therefore it is called “not non-non.” “Not non-non” is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called emptiness but not empty. Like vessels containing water, wine, curd, cream, honey, and so on. Although when they do not contain water, curd, cream, or honey, they are still called water vessels and so forth. These vessels cannot be called empty or not empty. If called empty, there would be no form, smell, taste, or touch. If called not empty, there would again be no water, wine, and so on. Likewise, true liberation cannot be said to have form or not have form; it cannot be said to be empty or not empty. If called empty, then permanence, bliss, self, and purity cannot exist. If called not empty, then who is the recipient of permanence, bliss, self, and purity? Therefore, for this reason, it cannot be spoken of as both empty and not empty.
“Empty” means that there are no twenty-five existences, no afflictions, all suffering, all characteristics, and all conditioned activities, like a vessel without curd being called empty. “Not empty” means the true wholesome form of permanence, bliss, self, and purity, unmoving and unchanging, like the form, smell, taste, and touch of that vessel being called not empty. Therefore liberation is compared to that vessel. That vessel, when conditions arise, can break. Liberation is not like this; it cannot break. That which cannot break is true liberation. True liberation is precisely the Tathāgata.
Again, liberation is called freedom from craving. Like a person whose mind craves the position of Śakra, Great Brahmā, or the Lord of Self-Mastery. Liberation is not like this. When one attains unsurpassed perfect enlightenment, there is no craving and no doubt. No craving and no doubt are true liberation. True liberation is precisely the Tathāgata. If one says liberation has craving and doubt, that is impossible.
Again, liberation is called cutting off attachment to existence, cutting off all characteristics, all bonds, all afflictions, all birth and death, all causes and conditions, and all karmic results. Such liberation is precisely the Tathāgata. The Tathāgata is precisely Nirvāṇa.
All sentient beings, because they fear afflictions and birth and death, therefore uphold the Three Refuges. Like a herd of deer afraid of hunters, escaping with one leap is an analogy for one refuge. Three such leaps are an analogy for the Three Refuges. Because of three leaps, they attain peace and happiness. Likewise, sentient beings fear the four kinds of Māra like a bad hunter, and therefore take refuge in the Three Refuges. Because of taking refuge in the Three Refuges, they attain peace and happiness. Attaining peace and happiness is true liberation. True liberation is precisely the Tathāgata. The Tathāgata is precisely Nirvāṇa.
Nirvāṇa is without exhaustion. Without exhaustion is Buddha-nature. Buddha-nature is certainty. Certainty is precisely Unsurpassed Perfect Enlightenment.
Bodhisattva Kasyapa said to the Buddha:
“World-Honored One! If Nirvana, Buddha-nature, the definite (unchanging), and the Tathagata are one meaning, then why do you say that there are the Three Refuges?”
The Buddha said to Bodhisattva Kasyapa:
“Good son! All sentient beings, because they fear birth and death, seek the Three Refuges. Through the Three Refuges, they come to know Buddha-nature, the definite, and Nirvana. Good son! There are teachings that have the same name but different meanings. There are teachings whose names and meanings are both different.
A single name with different meanings refers to Buddha as permanent, Dharma as permanent, the Bhikshu Sangha as permanent, Nirvana, and space as also being permanent. These are called having one name but different meanings.
Names and meanings both being different refers to the Buddha being called enlightenment, Dharma being non-enlightenment, the Sangha being harmony and unity, Nirvana being liberation, and space being non-good, also called unobstructed. These are names and meanings that are both different.
Good son! The Three Refuges are also like this; their names and meanings are different, so how could they be called one? Therefore, I said to Maha Prajapati Gautami: ‘Gautami! Do not make offerings to me; you should make offerings to the Sangha. If you make offerings to the Sangha, you have already fully made offerings to the Three Refuges.’
Maha Prajapati Gautami said to me: ‘If within the Sangha there is no Buddha and no Dharma, how can you say that making offerings to the Sangha is making offerings to the complete Three Refuges?’
I then told her: ‘By following my words, you are making offerings to the Buddha, because liberation itself is making offerings to the Dharma, and the Sangha receiving them is making offerings to the Sangha.’
Good son! Therefore, the Three Refuges are not one. Good son! Sometimes the Tathagata says that one is three; sometimes he says that three is one. Such meanings are not within the understanding of the realms of the Buddhas for those of the Sravaka and Pratyekabuddha paths.”
Bodhisattva Kasyapa again said:
“World-Honored One! As the World-Honored One has taught, ultimate peace and joy are called Nirvana. What is the meaning of this? Nirvana is the relinquishing of the body and wisdom; but if the body and wisdom are relinquished, who will receive and experience this joy?”
The Buddha taught:
“Good son! It is like a person who eats and then feels nauseated, so he goes outside and vomits. After vomiting, he returns inside the house. His friends ask him: ‘Has your illness now completely disappeared, that you have returned inside?’
The person replies: ‘My illness has been cured; my body is at peace and secure.’
The Tathagata is also like this. Having completely departed from the twenty-five realms of existence, he forever reaches the joyful realm of Nirvana, which cannot be shaken, cannot be destroyed, and where all feelings have ceased; this is called not experiencing pleasure. Such non-experiencing of pleasure is called eternal bliss. If one says that the Tathagata experiences pleasure, there is no such thing. Therefore, complete peace and joy itself is Nirvana. Nirvana itself is true liberation. True liberation itself is the Tathagata.”
Bodhisattva Kasyapa again said:
“World-Honored One! Is being unborn and undying liberation?”
“Indeed, indeed! Good son! Being unborn and undying is liberation. Such liberation itself is the Tathagata.”
Bodhisattva Kasyapa said:
“World-Honored One! If being unborn and undying is liberation, then the nature of space is also unborn and undying. It should therefore be called the Tathagata, since the nature of the Tathagata is liberation.”
The Buddha said to Bodhisattva Kasyapa:
“Good son! This matter is not so.”
“World-Honored One! Why is it not so?”
“Good son! Are the exquisite sounds of the Kalavinka bird and the bird called Ming-ming the same as the sounds of crows and magpies?”
“World-Honored One! No! The sounds of crows and magpies compared with the sounds of the Ming-ming bird are hundreds of thousands of times inferior and cannot be compared. World-Honored One! The Kalavinka bird has a wonderful voice, and its body is also different. How could the Tathagata be compared with crows and magpies? It would be no different from comparing a tiny seed with Mount Sumeru.
The Buddha compared with space is also like this. The voice of the Kalavinka bird can be used as a metaphor for the voice of the Buddha, but it cannot be used as a metaphor for the voices of crows and magpies.”
At that time, the Buddha praised Bodhisattva Kasyapa:
“Excellent! Excellent! Good son! Today you completely understand this profound and difficult-to-understand Dharma. At times, because of causes and conditions, the Tathagata uses space as a metaphor for liberation. Such liberation itself is the Tathagata. True liberation is incomparable to all heavenly beings and humans.
That space truly cannot be used as a metaphor. But in order to teach and transform sentient beings, space—which is not truly a metaphor—is used as a metaphor. You should know that liberation itself is the Tathagata. The nature of the Tathagata itself is liberation. Liberation and the Tathagata are neither two nor different.”
“Good son! A thing that has no equal cannot be used as a metaphor, because there is nothing with which to compare it. However, due to certain causes and conditions, it can be used as a metaphor.
For example, a sutra says: ‘A beautiful appearance is like the full moon.’ A pure white and magnificent elephant is like the Snow Mountain. The full moon is not the same as a person’s face. The Snow Mountain is not the same as a white elephant.
Good son! True liberation cannot be illustrated by a metaphor. But in order to transform sentient beings, metaphors are presented. Through these metaphors, one can understand that the nature of all phenomena is like this.”
Bodhisattva Kasyapa again said:
“Why does the Tathagata speak of two kinds in this way?”
The Buddha said:
“Good son! It is like a person holding a sword in his hand, with an angry mind intending to harm the Tathagata. The Tathagata remains joyful and does not display anger. Can that person harm the body of the Tathagata and thereby commit the grave offense of killing a Buddha?”
“World-Honored One! No! Why? Because the realm of the Tathāgata’s body cannot be destroyed. Why? Because the Tathāgata’s body is not a body composed of the five aggregates, but only the Dharma-nature. The nature of the Dharma-nature, in principle, cannot be destroyed; then how could that person destroy the Tathāgata’s body? However, because of an evil mind, it becomes the crime of immediate retribution. For this reason, various examples are given in order to understand the true Dharma.
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! O virtuous man! It is like an evil son who wishes to harm his mother. While beside a pile of rice in a deserted field, his mother brings him food. When the son sees his mother, he immediately wishes to harm her and goes at once to sharpen a knife. At that time, the mother realizes this and hides inside the pile of rice. The son takes the knife and slashes throughout the pile of rice. After finishing, he thinks that he has killed his mother and becomes greatly delighted. Afterwards, his mother emerges from the pile of rice and returns home. What do you think? Did that son commit the crime of immediate retribution?”
“World-Honored One! No! It cannot be determined. Why? If it is said that he committed a crime, then the mother’s body should have been destroyed, but since the mother’s body was not destroyed, how can it be said that a crime was committed? If it is said that there was no crime, that also cannot be said, because the son gave rise to the thought that he had killed his mother and rejoiced in his mind—how could it be said that there was no crime? Although the son did not fully accomplish the rebellious crime, it is still a rebellious crime. For this reason, examples are given in order to understand the true Dharma.”
The Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! O virtuous man! Because of this cause and condition, the Tathāgata explains all kinds of skillful means and examples to illustrate liberation. Although countless and immeasurable examples are used, in truth examples cannot fully be used for comparison. In some causes and conditions, examples can be spoken; in some causes and conditions, examples cannot be spoken. Therefore, liberation is accomplished with immeasurable merits and virtues such as these, leading toward Nirvāṇa. The Nirvāṇa of the Tathāgata also possesses immeasurable merits and virtues such as these. Because of perfectly accomplishing such immeasurable merits and virtues, it is called Great Nirvāṇa.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Now I know that the destination toward which the Tathāgata proceeds is without end. Since the place reached is without end, one should know that the lifespan is also without end.”
The Buddha said:
“Excellent! O virtuous man! Now you are able to uphold the true Dharma. If any virtuous man or virtuous woman wishes to cut off the bonds of afflictions and all the fetters, they should uphold the true Dharma in this way.”