THE MAHĀPARINIRVĀṆA SUTRA
VOLUME VIII
Chapter 4: THE TATHĀGATA-NATURE 5
Good son! The Vaipulya Sutras are like ambrosial nectar, and also like poison.
Bodhisattva Kāśyapa said:
World-Honored One! For what reason does the Tathāgata say that the Vaipulya Sutras are like ambrosial nectar, and also like poison?
The Buddha taught:
Good son! Do you now wish to know the true meaning of the Tathāgata’s secret treasury?
Bodhisattva Kāśyapa said:
World-Honored One! I truly wish to know the meaning of the Tathāgata’s secret treasury.
At that time, the World-Honored One spoke these verses:
Some people drink ambrosia
And their lives are harmed, dying early;
Others drink ambrosia
And their lifespan is increased, living long.
Those who drink poison may live,
Those who drink poison may die.
The unobstructed wisdom of ambrosia—
That is the Great Vehicle Sutra.
Such Great Vehicle Sutras
Are also called poison,
Like butter essence, clarified butter,
And various kinds of rock sugar.
If one drinks and digests it, it is medicine;
If one cannot digest it, it is poison.
The Vaipulya Sutras are likewise:
For the wise, they are ambrosia.
The ignorant do not know Buddha-nature;
Drinking it, they turn it into poison.
For the Śrāvakas and Pratyekabuddhas,
The Mahāyāna is ambrosia.
Among all flavors,
Milk is superior to all.
Those who diligently cultivate
Rely on the Dharma of the Great Vehicle.
They reach the place of Nirvāṇa,
Becoming the Lion King of the world.
Sentient beings who know Buddha-nature
Are like Bodhisattva Kāśyapa.
The unsurpassed flavor of ambrosia
Neither arises nor ceases.
Now Kāśyapa should
Skillfully distinguish the Three Refuges.
The nature of the Three Refuges
Is itself the nature of the self.
If one carefully observes,
The nature of the self possesses Buddha-nature.
Know that such a person
Has entered the secret treasury,
Knowing the self and what belongs to the self;
This person has already transcended the world.
The nature of Buddha, Dharma, and the Three Jewels
Is the supreme and foremost.
As I have said in my verse,
Such is the meaning of Buddha-nature.
At that time, Bodhisattva Kāśyapa spoke these verses:
Now I do not yet understand
How to take refuge in the Three Jewels.
How can I attain
The unsurpassed state without fear?
Not knowing the place of the Three Jewels,
How can there be no-self?
How should one take refuge in Buddha
To attain peace and security?
How should one take refuge in Dharma?
I pray that you will explain this to me.
What is freedom?
What is lack of freedom?
How should one take refuge in the Sangha
And obtain unsurpassed benefit?
How can one speak the truth
And in a future life attain Buddhahood?
If in a future life one does not attain it,
How can one take refuge in the Three Jewels?
Now I do not yet understand this,
So I respectfully seek refuge step by step.
Why, before conception has occurred,
Would one think a child will be born?
Only when it is certainly within the womb
Can it be called a child.
If the child is within the womb,
It will not be long before it is born.
This is called the meaning of “child”;
The karma of sentient beings is the same.
As the Buddha has taught,
The ignorant cannot understand,
Because they do not know
The prison of birth and death in saṃsāra.
They are temporarily called Upāsakas,
But do not know the true meaning.
I pray that you will clearly explain,
Removing the net of doubts for me.
The Tathāgata’s great wisdom
Compassionately distinguishes and explains.
I pray that the Tathāgata will speak of
The precious secret treasury.
Kāśyapa, you should know:
Now I shall, for your sake,
Skillfully open the secret treasury
And cut away your doubts.
Now listen with a focused mind.
Among the Bodhisattvas,
You share the same title
As the seventh Buddha.
One who takes refuge in Buddha
Is truly called an Upāsaka.
Such a person never takes refuge
In any other gods or spirits.
One who takes refuge in Dharma
Keeps far away from killing.
One who takes refuge in the Noble Sangha
Does not seek other external paths.
Taking refuge in the Three Jewels in this way,
One attains fearlessness.
Kāśyapa said to the Buddha:
Now I take refuge in the Three Jewels. This is called the right path, the realm of all Buddhas, the characteristic of the Three Jewels being equal. It always possesses the nature of great wisdom. The nature of self and the nature of Buddha are not two, without distinction or difference. This path is praised by the Buddha. It leads directly to the place of peace and happiness. It is also called Right and Universal Knowledge, therefore it is praised by the Buddha. I too have come to the Well-Gone One, praising the unsurpassed path, which is the supreme ambrosia, something that does not exist in any of the realms.
At that time, the Buddha said to Bodhisattva Kāśyapa:
Good man! Now you should not distinguish the Three Jewels in the same way as the Śrāvakas and ordinary worldly people do. In this Mahāyāna teaching, there is no differentiated characteristic of taking refuge in the Three Jewels. Why? Because within Buddha-nature there already exist the Dharma and the Saṅgha. In order to transform and guide the Śrāvakas and ordinary people, I speak of the Three Jewels as having different characteristics. Good man! If one wishes to follow worldly conventions, one should distinguish the three things taken as refuges.
Good man! A Bodhisattva should contemplate in this way: “Now my body takes refuge in the Buddha. If, through this very body, I attain the Buddha path and have already become a Buddha, then I should no longer respect, bow to, or make offerings to the World-Honored Ones. Why? Because all Buddhas equally serve as the place of refuge and reliance for sentient beings. Those who wish to honor the Dharma-body relics should respectfully bow to the Dharma of the Buddhas. Why? Because, in order to guide and transform sentient beings, I also cause sentient beings to regard my body as a stūpa or shrine, to bow and make offerings. Such sentient beings take my Dharma-body as their refuge and reliance. As for those sentient beings who all rely upon false and distorted teachings that are not true, I will gradually explain the true Dharma to them.
Furthermore, if there are people who take refuge in an unreal Saṅgha, I will become the true Saṅgha upon which they may rely. If there are people who distinguish the three refuges, I will make for them one single refuge, without three different distinctions. For those who are blind from birth, I become their eyes; for the Śrāvakas and Pratyekabuddhas, I become the true place of refuge. Good man! In this way, a Bodhisattva performs the Buddha’s work for countless evil sentient beings as well as for the wise.
Good man! It is like a person who, when going into battle, immediately thinks: “Among these, I am the greatest; all soldiers rely upon me.” It is also like a crown prince who thinks: “I will subdue the other princes, continue the great king’s legacy, attain freedom, and cause all princes to return to and rely upon me. Therefore, I should not give rise to an inferior mind.” Kings, crown princes, and great ministers are likewise.
Good man! A great Bodhisattva also contemplates in this way: “How can these three matters become one with me?”
Good man! What I teach as three matters is precisely Nirvāṇa. The Tathāgata is called the Unsurpassed Person, just as in the human body the head is supreme, not the other parts such as the hands, feet, and so forth. The Buddha is likewise supreme, not the Dharma or the Saṅgha. In order to transform sentient beings in the world, He manifests various different forms, like steps of a staircase. Therefore, you should not uphold the differentiated concept of the Three Refuges as understood by ignorant ordinary people. Regarding the Mahāyāna, you should be resolute and decisive like a firm, hard sword.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! I understand this, but I still ask—not because I do not understand. I ask on behalf of the great, courageous Bodhisattvas concerning the pure and undefiled practices of cultivation, wishing that the Tathāgata would clearly explain to Bodhisattvas extraordinary matters and praise the Mahāyāna Vaipulya scriptures. The Tathāgata, with great compassion, has now skillfully said: “I too abide in this Dharma and explain the pure practices of Bodhisattvas,” which is to proclaim the Mahāparinirvāṇa Sūtra.
World-Honored One! Now I will widely proclaim for all sentient beings this treasury of the Tathāgata’s secret teachings, and I will also realize the three true places of refuge. Those sentient beings who are able to believe in this Mahāparinirvāṇa Sūtra will themselves understand the three refuges. Why? Because the Tathāgata’s secret treasury contains Buddha-nature. Those who are able to proclaim this scripture all say that within the body there is Buddha-nature. Such people do not seek the Dharma of the Three Refuges anywhere else. Why? Because in the future they themselves will accomplish the Three Jewels; therefore, Śrāvakas, Pratyekabuddhas, and other sentient beings will all respect, bow to, and rely upon such a person.
Good man! For this reason, one should skillfully study the Mahāyāna scriptures.
Kāśyapa again said:
Such Buddha-nature is inconceivable; the thirty-two marks of excellence and the eighty minor signs of beauty are also inconceivable.
At that time, the Buddha praised Bodhisattva Kāśyapa:
Excellent! Excellent! Good man! You have attained profound and sharp wisdom. Now I will explain in detail to you the matter of entering the Tathāgata’s treasury.
If one abides in self, that is an eternalist view and one does not escape suffering. If one says there is no self, then cultivating pure conduct becomes meaningless. If one says that all phenomena have no self, that is annihilationism; if one says that the self permanently abides, that is eternalism. If one says that all conditioned activities are impermanent, that is annihilationism; if one says that all conditioned activities are permanent, that is eternalism. If one says there is only suffering, that is annihilationism; if one says there is happiness, that is eternalism.
Cultivating all phenomena as permanent leads to annihilationism; cultivating all phenomena as impermanent leads to eternalism. Like a type of worm that moves by bending its body, relying on its front legs before moving its rear legs, cultivation of permanence and impermanence is likewise dependent upon both permanence and impermanence.
For this reason, cultivating the suffering of other phenomena is called unwholesome; cultivating the happiness of other phenomena is called wholesome. Cultivating the selflessness of other phenomena is called the various aspects of affliction. Cultivating the permanence of other phenomena is called the secret treasury of the Tathāgata. This means that Nirvāṇa has no caves, dwellings, or houses. Cultivating the impermanence of other phenomena is wealth. Cultivating the permanence of other phenomena is the Buddha, Dharma, Saṅgha, and true liberation.
One should understand that the Middle Way of the Buddha’s Dharma must be free from the two extremes in order to speak the true Dharma. Ignorant ordinary people do not doubt this Dharma. It is like a sick and weakened person who, after drinking the essence of milk, becomes light and full of vitality.
The existence of phenomena and the non-existence of phenomena have no fixed essential nature. It is like the four great elements: their natures are not the same, and their characteristics all oppose one another. Therefore, a skilled physician who knows which element’s illness has arisen can treat it and quickly bring about recovery.
O good man! The Tathāgata is likewise so. Regarding all sentient beings, He is like a good physician who clearly knows the differing characteristics and forms of the afflictions in order to eliminate them, revealing the secret treasury of the Tathāgata: the pure, eternal, abiding, unchanging Buddha-nature. If one says that it exists, then the wise should not become attached to it; if one says that it does not exist, then that is speaking falsely. If one says that it exists, one should neither remain silent nor engage in discussion and dispute, but only needs to clearly understand the true nature of all phenomena. Even ordinary people, no matter how much they discuss and argue, cannot understand the wondrous secret treasury of the Tathāgata.
If one says “suffering,” then the ignorant will immediately think that this body is impermanent. If one says that everything is suffering, then one cannot know that within the body there is a nature of bliss. Or if one says “impermanent,” ordinary people will again cling to the idea that all bodies are impermanent, like tiles and earth. Those with wisdom should make distinctions and should not say that all phenomena are impermanent. Why? Because within My body there already exists the seed of Buddha-nature.
If one says “no-self,” ordinary people will think that all Buddhas and the Dharma have no self. The wise should make distinctions: no-self is merely a provisional designation and is not truly real. Having understood this clearly, one should not give rise to doubt.
If one says that the secret treasury of the Tathāgata is empty and quiescent, ordinary people who hear this will give rise to the view of annihilation. Those with wisdom should know that the Tathāgata is eternal and unchanging.
If one says that liberation is like a magical illusion, ordinary people will think that liberation means complete disappearance. Those with wisdom should clearly know that the Lion among humans, although he moves about, remains eternally abiding and unchanged.
If one says that ignorance is the condition for formations, ordinary people who hear this will give rise to the distinction that there are two phenomena: knowledge and ignorance. Those with wisdom know clearly that the nature of this Dharma is non-dual. The non-dual nature is the true nature.
If one says that formations are the condition for consciousness, ordinary people will distinguish two phenomena: formations and consciousness. Those with wisdom know clearly that this nature is non-dual; this non-dual nature is the true nature.
If one speaks of the ten wholesome deeds, the ten unwholesome deeds, what can be done, what cannot be done, the wholesome paths, the unwholesome paths, wholesome phenomena, and unwholesome phenomena, ordinary people all consider them to be two, whereas those with wisdom know clearly that their nature is non-dual. This non-dual nature is the true nature.
If one says that one should cultivate all the phenomena of suffering, ordinary people regard this as two, while those with wisdom know clearly that its nature is non-dual. The non-dual nature is the true nature.
If one says that all conditioned activities are impermanent and that the secret treasury of the Tathāgata is also impermanent, ordinary people will think there are two things. Those with wisdom know clearly that its nature is non-dual; the non-dual nature is the true nature.
The nature of self and no-self is also non-dual. The meaning of the secret treasury of the Tathāgata is likewise immeasurable, infinite and boundless, and is the place praised by all Buddhas. Now, regarding the virtues that have been accomplished, I have explained them all in this sutra.
O good man! The nature of self and the characteristics of no-self are non-dual. You should receive and uphold it in this way. O good man! You should remember and preserve this sutra. Previously, in the Mahā Prajñāpāramitā Sutra, I said that self and no-self do not have two aspects.
O good man! Just as fresh milk gives rise to curdled milk, curdled milk gives rise to whey, whey gives rise to butter, and butter gives rise to clarified butter. In this way, does the nature of curdled milk arise from fresh milk, arise by itself, or arise from something else? The same applies up to clarified butter.
If it arises from something else, then it is created from something else and does not arise from milk. If it does not arise from milk, then milk becomes useless. If it arises by itself, then it should not arise through succession. If it arises through continuity, then it cannot arise simultaneously. If it does not arise simultaneously, then the five stages of transformation cannot exist at the same time. Although they do not exist at the same time, they certainly do not arise from another place.
You should know that within fresh milk there already exists the characteristics of curdled milk. Because there are many sweet flavors, it cannot transform by itself. The same applies up to clarified butter.
Through the causes and conditions of cows eating grass and drinking water, digestion takes place and enters the blood vessels, thereby forming milk. If sweet grass is eaten, the milk has a sweet taste. If bitter substances are eaten, the milk has a bitter taste. On Snow Mountain there is a type of grass called phì nị. If cows eat this grass, they produce pure clarified butter, without the colors green, yellow, red, white, or black.
Through the causes and conditions of eating grain grass, cow’s milk has different colors and flavors. Likewise, through the causes and conditions of sentient beings’ knowledge and ignorance, two characteristics arise. When ignorance transforms, it becomes knowledge. All wholesome and unwholesome phenomena and so forth are likewise without two characteristics.
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! As the Buddha has taught, that within fresh milk there is curdled milk—what does this meaning mean? World-Honored One! If it is said that curdled milk definitely exists within fresh milk but is too subtle to be seen, then why is it said that curdled milk arises from the conditions of fresh milk? If one says that a phenomenon that originally did not exist is what is called arising, then if it already existed, how can it be called arising?
If it is said that curdled milk definitely exists within fresh milk, then within the hundred kinds of grass there should also be milk; and within that milk there should also be grass. If it is said that curdled milk definitely does not exist within fresh milk, then why does curdled milk arise from fresh milk? If a previous phenomenon does not exist and a later phenomenon does exist, then why does grass not arise from milk?”
Good man! It is not possible to decisively say that condensed milk exists within fresh milk, nor to say that condensed milk does not exist within fresh milk, nor can it be said that it is produced from something else. If one says that fresh milk certainly contains condensed milk, then why are their tastes and characteristics different? Therefore, it cannot be said that fresh milk certainly has the nature of condensed milk. If one says that fresh milk certainly does not contain condensed milk, then why is it that fresh milk does not produce the horns of a rabbit, yet if poison is put into fresh milk, the condensed milk [derived from it] can kill a person? Therefore, it cannot be said that fresh milk certainly does not have the nature of condensed milk. If one says that condensed milk is produced from another nature, then why does condensed milk not arise from water? Therefore, it cannot be said that condensed milk is produced from something else.
Good man! Through the causes and conditions of a cow eating grass, digesting it and transforming it into blood, and blood transforming into whiteness, the grass and blood are digested and, through the merit-power of sentient beings, transformed into milk. Although that milk arises from grass and blood, one cannot say it is those two things; it is only called arising from causes and conditions. From condensed milk up to ghee, it is the same. For this reason, it is called the taste of cow’s milk. Fresh milk becoming condensed milk occurs due to what causes and conditions? It is due to heating or fermentation, and therefore it is called something that arises from causes and conditions. Up to ghee, it is the same. Thus, one cannot decisively say that fresh milk certainly does not contain the characteristics of condensed milk. If it arose from something else, meaning that it existed apart from fresh milk, that would be unreasonable.
Good man! Brightness and ignorance are also like this. If they correspond with afflictions and bonds, they are called ignorance. If they correspond with wholesome dharmas, they are called brightness. Therefore, I say that there are not two characteristics. For this reason, earlier I said that on Snow Mountain there is a kind of grass called phì nị. If a cow eats this grass, its milk transforms into ghee. Buddha-nature is also like this.
Good man! Sentient beings with little merit cannot see this grass. Likewise, Buddha-nature is obscured by afflictions, so sentient beings cannot see it. It is like the water of the great ocean, which all has the same salty taste. Within it there is also superior and wondrous water whose taste is like fresh milk. It is like Snow Mountain producing many kinds of medicines that possess all kinds of virtues, yet there are also poisonous grasses. Likewise, although the body of sentient beings contains the four elements, which are like poisonous snakes, within it there is also the excellent medicine that is Buddha-nature. Buddha-nature is not a created phenomenon, but it is covered by adventitious afflictions. If Kshatriyas, Brahmins, Vaishyas, and Shudras can eliminate these afflictions, they will see Buddha-nature and attain unsurpassed enlightenment.
It is like when clouds gather in the sky and thunder resounds; flowers arise on the tusks of elephants. If there is no thunder sounding, the flowers do not arise and there is no name for them. Likewise, the Buddha-nature of sentient beings is always covered by all afflictions, so it cannot be seen. Therefore, I say that sentient beings have no self. If a person hears this profound and wondrous Mahāparinirvāṇa Sūtra, they will see Buddha-nature like the flowers on elephant tusks. Even if they hear all the samādhis and teachings of the sūtras, but do not hear this sūtra, that person will not know the wondrous characteristics of the Tathāgata, just as without thunder one cannot see the flowers on elephant tusks. After hearing this sūtra, they will know the secret treasury of Buddha-nature that the Tathāgata has spoken of. It is like when the heavens produce thunder and one sees flowers on elephant tusks. A person who hears this sūtra will know that immeasurable sentient beings all possess Buddha-nature. For this reason, it is said that the Great Nirvāṇa Sūtra is the secret treasury of the Tathāgata, increasing the Dharma body just as thunder causes flowers to appear on elephant tusks. Because it can increase such great meanings, it is called Mahāparinirvāṇa.
If good men and good women are able to cultivate this wondrous Mahāparinirvāṇa Sūtra, you should know that such people can repay the Buddha’s kindness and are true disciples of the Buddha.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! How wonderful! The World-Honored One has spoken of Buddha-nature as profound and wondrous, difficult to see and difficult to enter. Even the Śrāvakas and Pratyekabuddhas cannot know it.”
The Buddha said:
“Good man! That is correct! It is exactly as you have praised, and it does not contradict my teachings.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Why is Buddha-nature profound and wondrous, difficult to see and difficult to enter?”
The Buddha said:
“Good man! It is like one hundred people seeking a skilled physician to cure their eyes. At that time, the physician uses a golden needle to remove the membrane from their eyes. After removing it, he raises one finger and asks: ‘Do you see?’ The blind people answer: ‘I still do not see.’ The physician then raises two fingers, three fingers. The blind people again say: ‘I see vaguely.’
Good man! This wondrous Mahāparinirvāṇa Sūtra was like this before the Tathāgata spoke it. Countless bodhisattvas, although they had perfected the practices of the pāramitās and had even reached the stage of the Ten Abodes, still could not see Buddha-nature. Only after the Tathāgata explained it did they see a little. After seeing it, these great bodhisattvas said:
‘World-Honored One! How wonderful! We have been wandering through countless births and deaths, always being confused by the notion of non-self.’
Good man! Even bodhisattvas who have reached the tenth stage still do not fully know Buddha-nature, how much less could Śrāvakas and Pratyekabuddhas see it?
Good man! It is like a person looking at geese and swans in the sky. Sometimes they see the geese, sometimes they see only empty space. Looking carefully without stopping, they only vaguely see them. Bodhisattvas of the Ten Abodes knowing a little about the Tathāgata-nature are likewise. How much less could Śrāvakas and Pratyekabuddhas know it?
Good man! It is like a drunk person walking along a road who sees only vaguely. Bodhisattvas of the Ten Abodes seeing and knowing a little of the Tathāgata-nature are likewise.
Good man! It is like a thirsty person walking across an open plain, tormented by thirst, searching for water and seeing a grove of trees. On the trees there is a white crane. That person, confused, cannot distinguish whether it is a tree or water. Only after carefully observing without stopping do they see the white crane and the grove of trees. Good man! Bodhisattvas of the Ten Abodes seeing and knowing a little of the Tathāgata-nature are likewise.
Good man! It is like a person in the great ocean, hundreds of thousands of yojanas away, seeing from afar a large ship, towers, and houses on the sea. They think: ‘Are those towers and houses, or are they empty space?’ Only after careful observation do they know it is a ship. Bodhisattvas of the Ten Abodes seeing and knowing the Tathāgata-nature within their own bodies are likewise.
Good man! It is like a prince whose body is very weak, who spends the whole night traveling and playing. By the next morning, his eyes cannot clearly see everything. Bodhisattvas of the Ten Abodes seeing the Tathāgata-nature within their own bodies not very clearly are likewise.
Good man! It is like an official who, because of affairs of the court, is forced to work throughout the night. Returning home quickly, he sees a herd of cattle and thinks: ‘Is that a herd of cattle, a group of clouds, or a row of houses?’ Looking for a long time, he thinks they are cattle, but he cannot determine with certainty. Bodhisattvas of the Ten Abodes seeing the Tathāgata-nature within their own bodies without certainty are likewise.
Furthermore, good man! It is like a monk who observes the precepts and looks at water that has no insects but perceives the appearance of insects, thinking: ‘Is that which moves within it an insect or dust?’ Looking for a long time, he realizes it is dust. Although he knows it is dust, it is still not completely clear. Bodhisattvas of the Ten Abodes seeing the Tathāgata-nature within themselves are likewise, not completely clear.
Good man! It is like a person in darkness who sees a child from afar and thinks: ‘Is that a cow, a bird, or a person?’ Looking for a long time, although the person recognizes that it is a human, it is still not very clear. Bodhisattvas of the Ten Abodes seeing the Tathāgata-nature within themselves not clearly are likewise.
Good man! It is like a person in the darkness of night who sees a statue of a bodhisattva and thinks: ‘Is this a statue of a bodhisattva, a statue of the God of Freedom, or a statue of Great Brahmā wearing dyed robes?’ Looking for a long time, that person thinks it is a statue of a bodhisattva, but it is not clear. Bodhisattvas of the Ten Abodes distinguishing and seeing Tathāgata-nature within themselves are likewise, not completely clear.
Good man! Buddha-nature is this deep and difficult to see and know. Only the Buddha has the ability to know it. Śrāvakas and Pratyekabuddhas cannot know it.
Good man! The wise should contemplate in this way in order to clearly distinguish the nature of the Tathāgata.”
Bodhisattva Kasyapa addressed the Buddha:
“World-Honored One! If the Buddha-nature is so subtle and difficult to see and know, how can the eyes of ordinary flesh see it?”
The Buddha taught:
“Good man! Just as the heaven of Neither Perception nor Non-Perception is not something that the Two Vehicles can know; they only know it by following the Sutras through faith. Good man! The voice-hearers and cause-awakened ones who have faith in the Mahāparinirvāṇa Sutra likewise know that their own bodies possess the Tathāgata-nature. Good man! Therefore, you should diligently cultivate the Mahāparinirvāṇa Sutra. Good man! Such Buddha-nature can only be known by the Buddha; it cannot be known by the voice-hearers or cause-awakened ones.”
Bodhisattva Kasyapa addressed the Buddha:
“World-Honored One! Ordinary beings who are not sages, all say that they have a self.”
The Buddha taught:
“For example, there were two close friends. One was a prince, and the other was a poor commoner. These two often met each other. At that time, the poor man saw that the prince had a supremely excellent and beautiful knife, and in his heart he greatly desired it. Later, the prince took the knife and fled to another country. After some time, one day the poor man was staying at someone else’s house. While asleep, he said: ‘The knife, the knife.’ Someone nearby heard him and had him arrested and brought before the king. The king asked: ‘You spoke of the knife; where did you obtain it?’ The man recounted all the events that had happened before, then said: ‘Even if the king now kills me, cuts my body apart, and severs my hands and feet, searching for the knife would still be impossible. I and the prince were originally close friends and once lived together. Although my eyes saw it, I did not even dare touch the knife with my hand, much less intentionally take it.’
The king said: ‘When you saw the knife, what did its shape look like?’
He replied: ‘Great King, I saw that the knife looked like a goat’s horn.’
The king laughed loudly and said: ‘Now you may go wherever you wish; do not be afraid. There is absolutely no knife like that in my treasury, much less could you have seen such a knife with the prince.’
At that time, the king asked his ministers: ‘Have any of you ever seen that knife?’
After saying this, the king passed away. At that very moment, the ministers installed another prince as successor to the throne. The new king again asked the ministers: ‘Have any of you ever seen that knife in the royal treasury?’
The ministers replied: ‘We have seen it.’
He asked: ‘What did its shape look like?’
They answered: ‘Great King, it looked like the horn of a male goat.’
The king said: ‘Where in my treasury is there a knife with such a shape?’
One after another, until the fourth king searched for that knife, but it could not be found. Later, the prince returned to his own country and was honored as king. The king again asked his ministers: ‘Have you seen the knife?’
The ministers replied: ‘Great King, we have all seen it.’
The king continued: ‘What did its shape look like?’
They answered: ‘Great King, the clear and radiant shape of the knife was like a blue lotus flower. Some said its shape was like the horn of a young goat. Some said the knife was red like fire. Some said the knife was completely black like a black snake.’
The king laughed loudly and said: ‘You ministers have not seen the true shape of my knife.’
Good man! In the same way, when a Great Bodhisattva appears in the world, he speaks of the true characteristics of the self. After speaking of it, he leaves that teaching behind, just as the prince took the beautiful knife to another country. Foolish people think that everything has a self, having a self like the poor man who slept in another person’s house and said, ‘The knife, the knife.’
The voice-hearers and cause-awakened ones ask sentient beings: ‘What is the appearance of the self?’
Sentient beings reply: ‘I see the appearance of the self as being like a thumb.’ Others say it is like a grain of rice. Others say it resembles a blade of grass seed. Some say the appearance of the self is within the mind, shining brightly like the sun.
Those sentient beings do not know the appearance of the self, just as the ministers did not know the appearance of the knife. The Bodhisattva speaks of the appearance of the self in this way. Ordinary people do not understand it and give rise to deluded thoughts, producing distinctions about all kinds of appearances of the self. When asked what the knife looks like, they answer that it resembles a goat’s horn. These ordinary people successively continue to give rise to various wrong views.
In order to cut off these wrong views, the Tathāgata manifests and speaks of the characteristics of non-self, just as the prince told the ministers that this knife was not in the treasury. Good man! Today the Tathāgata speaks of the true self, which is the Buddha-nature. Buddha-nature within my teachings is like an excellent and beautiful knife. Good man! Any ordinary person who can speak correctly is one who follows the unsurpassed teaching. If someone can distinguish, follow, and explain in this way, know that this person is a Bodhisattva. Good man! All various doctrines, languages, spells, and written words are spoken by the Buddha, not by non-Buddhist paths.”
Bodhisattva Kasyapa addressed the Buddha:
“World-Honored One! How does the Tathāgata speak of the fundamental letters?”
The Buddha taught:
“Good man! At the beginning, the Tathāgata spoke half a syllable as the foundation, recording true teachings such as treatises, spells, literature, and the aggregates. Ordinary people learn the foundation of these letters, and only afterward know what is Dharma and what is not Dharma.”
Bodhisattva Kasyapa addressed the Buddha:
“World-Honored One! What is the meaning of what is called a letter?”
“Good man! There are fourteen sounds called the meanings of letters. These letters are Nirvāṇa, which does not flow or change. If it does not flow or change, then it is inexhaustible. The inexhaustible is the vajra body of the Tathāgata. The fourteen sounds are the foundation of letters:”
The letter Á means non-destruction; non-destruction is called the Three Jewels, like vajra. The letter Á does not circulate; that which does not circulate is the Tathāgata. Because the nine apertures of the Tathāgata do not excrete, therefore there is no circulation. Non-circulation means permanence; permanence means the Tathāgata. The Tathāgata does not create or act, therefore there is no circulation. Furthermore, the letter Á is merit and virtue; merit and virtue are the Three Jewels, therefore it is called Á.
The letter A is Ācārya. What is the meaning of Ācārya? In the worldly realm it is called a sage. What is called a sage? A sage is one who is unattached, has few desires and knows contentment; it is also called purity. Such a one can liberate sentient beings in the three realms who are flowing within the great ocean of birth and death; this is called a sage. Furthermore, the letter A means discipline, meaning cultivating and maintaining pure precepts and following proper conduct. The letter A means relying on sages to learn proper conduct, walking, standing, moving, making offerings, showing respect, paying homage to the Three Jewels, honoring and nourishing one’s parents, and learning the Mahāyāna. Good men and good women who fully uphold the prohibitive precepts and the precepts of the great Bodhisattvas are called sages; therefore it is called the letter A.
The letter Ức is Buddha-nature, vast pure conduct, undefiled and pure, like the full moon. You should act in this way and should not act in that way; this is right meaning, this is not right meaning; this is the Buddha’s teaching, this is the demon’s teaching. This is called Ức.
The letter Y is the subtle, profound, difficult-to-obtain Dharma of the Buddha, like the Heaven of Sovereignty and the Great Heaven of Sovereignty. Dharma means freedom and sovereignty. If one can preserve and protect the Dharma, it is called Dharma protection. It is also said that Sovereignty refers to the Four Heavenly Kings who protect the world. These four sovereign beings can preserve the Great Nirvāṇa Sūtra and can also personally expound and proclaim it.
Furthermore, the letter Y can freely teach the Dharma to sentient beings. Furthermore, because the letter Y means sovereignty, what Dharma does it refer to? It refers to the scriptures of the Vaipulya (Expanded) teachings. Furthermore, the letter Y means eliminating jealousy, like clearing away filthy weeds and rubbish, transforming them into auspicious grass; therefore it is called Y.
The letter Úc in the scriptures means supreme, most excellent, and the highest growth, and is called Great Nirvāṇa. Furthermore, the letter Úc is the nature of the Tathāgata, which Śrāvakas and Pratyekabuddhas have never heard before, just as among all lands the northern continent of Uttarakuru is the most excellent. If a Bodhisattva can listen to and uphold this sutra, it is called supreme and most excellent; therefore it is called Úc.
The letter Ưu is like cow’s milk, which is the most supreme and delicious among all flavors. Likewise, the nature of the Tathāgata among all scriptures is the most honored and supreme. If there is someone who slanders it, one should know that this person is no different from a cow. The letter Ưu refers to a person who lacks wisdom and right mindfulness, who slanders the Tathāgata’s wondrous secret treasury. One should know that such a person is greatly pitiable, having departed from the Tathāgata’s secret treasury and speaking of the Dharma of non-self; therefore it is called Ưu.
The letter Yên is the Nirvāṇa Dharma-nature of all Buddhas; therefore it is called Yên.
The letter Dã means that the Tathāgata’s advancing, stopping, bending, stretching, and moving all create benefit for all sentient beings; therefore it is called Dã.
The letter Ô means afflictions. Afflictions are the various outflows. The Tathāgata has completely severed all afflictions; therefore it is called Ô.
The letter Pháo means Mahāyāna. Among the fourteen sounds, it represents the meaning of ultimate perfection. The Mahāyāna scriptures are likewise the supreme and ultimate among all scriptures; therefore it is called Pháo.
The letter Am can prevent all impure things. Within the Buddha’s Dharma, it means abandoning all gold, silver, and precious jewels; therefore it is called Am.
The letter A means the superior vehicle. Why? Because this Great Nirvāṇa Sūtra is the most excellent among all scriptures; therefore it is called A.
The letter Ca means arising with great loving-kindness and compassion toward all sentient beings, regarding them as one’s own child, like Rāhula, and performing the most excellent beneficial deeds; therefore it is called Ca.
The letter Khư is called a bad friend. Because it is not a good friend, it is called defilement. Not believing in the Tathāgata’s secret treasury is called Khư.
The letter Già is called treasury. The treasury is the Tathāgata’s secret treasury. All sentient beings possess Buddha-nature; therefore it is called Già.
The letter Hằng is the constant mind of the Tathāgata. Why is it called the constant mind of the Tathāgata? It means that the Tathāgata eternally abides without change; therefore it is called Hằng.
The letter Nga is the characteristic of the destruction of all conditioned phenomena; therefore it is called Nga.
The letter Giá means cultivation, because it subdues all sentient beings; therefore it is called cultivation.
Therefore it is called Giá.
The letter Xa means that the Tathāgata protects all sentient beings like a great parasol; therefore it is called Xa.
The letter Xà is the nature of liberation, because it has no characteristic of aging; therefore it is called Xà. The letter Thiện means afflictions that are dense like a forest; therefore it is called Thiện. The letter Nhã means wisdom, because it knows clearly the true nature of reality; therefore it is called Nhã.
The letter Tra means that in Jambudvīpa it manifests half a body and teaches the Dharma like a half moon; therefore it is called Tra.
The letter Sá means possessing the complete Dharma-body like the full moon; therefore it is called Sá.
The letter Trà means increasing ignorance, not knowing permanence and impermanence, like a child; therefore it is called Trà.
The letter Tổ means not knowing the kindness of one’s teacher, like a male goat; therefore it is called Tổ.
The letter Noa means not the meaning of a sage, like an outsider or non-Buddhist; therefore it is called Noa.
The letter Đa means when the Tathāgata told the monks: “You should abandon fear; I will explain the wondrous Dharma for you,” therefore it is called Đa.
The letter Tha means ignorance. Sentient beings wandering through birth and death are bound like a silkworm making its cocoon; therefore it is called Tha.
The letter Đà means great giving, which is the Great Vehicle; therefore it is called Đà.
The letter Đạn means praising merit and virtue. It means that the Three Jewels are like Mount Sumeru, vast and towering, without leaning or falling; therefore it is called Đạn.
The letter Na means abiding in the Three Jewels without being shaken, like a door bolt; therefore it is called Na.
The letter Ba means inversion. If one says that the Three Jewels are completely extinguished, one should know that this person doubts and is deluded; therefore it is called Ba.
The letter Phả means worldly calamity. If one says that when calamities arise in the world the Three Jewels will also become extinct, one should know that this person is ignorant, without wisdom, and contrary to the intent of the sages; therefore it is called Phả.
The letter Bà is the Buddha’s ten powers of wisdom; therefore it is called Bà.
The letter Phạm means being able to carry the heavy burden of the unsurpassed true Dharma.
One should know that such a person is a great Bodhisattva; therefore it is called Phạm.
The letter Ma means the magnificent rules and adornments of Bodhisattvas throughout all places, who teach the Mahāyāna Dharma for sentient beings; therefore it is called Ma.
The letter Xà means Bodhisattvas throughout all places who teach the Mahāyāna Dharma for sentient beings; therefore it is called Xà.
The letter Ra means being able to speak the true Dharma and destroy greed, anger, and ignorance; therefore it is called Ra.
The letter La means the Śrāvaka vehicle, which continually moves, while the Great Vehicle is firm and unshaken. Abandoning the Śrāvaka vehicle and diligently cultivating the unsurpassed Great Vehicle is therefore called La.
The letter Hòa means that the World-Honored Tathāgata rains down the great Dharma for sentient beings; these are worldly spells, scriptures, and texts; therefore it is called Hòa.
The letter Xa means being far removed from the three poisonous arrows; therefore it is called Xa.
The letter Sa means completeness, because being able to hear this Great Nirvāṇa Sūtra means one has already heard and upheld all Mahāyāna scriptures; therefore it is called Sa.
The letter Ta means teaching the true Dharma to all sentient beings and causing them to rejoice; therefore it is called Ta.
The letter Ha means the mind of joy: “How wondrous! The World-Honored One is free from all conditioned activities.
How marvelous! The Tathāgata enters Nirvāṇa.” Therefore it is called Ha.
The letter Trà means demon. Countless demons cannot destroy the Tathāgata’s secret treasury; therefore it is called Trà. Furthermore, the letter Trà means manifesting accordance with the world, such as manifesting as parents, wives, and children; therefore it is called Trà.
Lo, Luu, Lu, Lau, these four syllables are explained as having four meanings: Buddha, Dharma, Sangha, and Abhidharma. Speaking of Abhidharma means following worldly ways; for example, Devadatta manifested the appearance of breaking up the Sangha and transformed into various forms, and therefore the Buddha established precepts. If a wise person understands clearly, one should not give rise to fear toward such matters. This is the conduct of following worldly ways, and therefore it is called Lo, Luu, Lu, Lau.
When inhaling, the tongue follows the sound of the nostrils; long or short according to the sounds, but the explanation of the meaning all arises from differences of the tongue and teeth. The meaning of this syllable can purify the verbal karma of sentient beings. The Buddha-nature of sentient beings is not like this; rather, through written words afterward it becomes purified. Why? Because its nature is originally pure. Although it is within the aggregates, realms, and entrances, it is not the same as being within the aggregates, realms, and entrances. Therefore sentient beings must return and take refuge. The Bodhisattvas, because of Buddha-nature, regard sentient beings equally, without differences. Therefore half a syllable serves as the foundation for scriptures, commentaries, and writings. Furthermore, the meaning of half a syllable is the root of words of affliction, and therefore it is called half a syllable. A complete syllable is the foundation of the speech of all wholesome Dharma. For example, a person who commits evil is called in the world a half-person. A person who practices goodness is called a complete person. All scriptures are based upon half a syllable. If one says that the Tathāgata and true liberation enter into half a syllable, this is not correct. Why? Because they are apart from written words. Therefore the Tathāgata, regarding all phenomena, is unobstructed, unattached, and truly liberated. What does it mean to understand the meaning of a syllable? It means knowing that the appearance of the Tathāgata in the world can destroy half a syllable; this is called understanding the meaning of a syllable. Whoever follows the meaning of half a syllable does not know the nature of the Tathāgata. Why is it called the meaning without letters? It is being close to and practicing the Dharma and non-Dharma wholesome practices. Furthermore, “without letters” means that although one can draw near and cultivate wholesome Dharma, one does not know whether the Tathāgata is eternal or impermanent, enduring or not enduring, nor can one distinguish the two treasures of Dharma and Sangha, discipline and non-discipline, scriptures and non-scriptures, words of Māra and words of the Buddha. If one cannot make such distinctions, it is called following the meaning without letters. Now I have spoken in this way according to the meaning without letters. O virtuous one! Therefore, you should leave behind half a syllable and skillfully understand the complete meaning.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! We will skillfully study letters and numbers. Now we have truly encountered the unsurpassed teacher and have received the earnest guidance and instruction of the Tathāgata.
The Buddha praised Bodhisattva Kāśyapa:
Excellent! Excellent! Those who cherish the true Dharma should study in this way.
At that time, the Buddha said to Bodhisattva Kāśyapa:
O virtuous one! There are two kinds of birds: one is the Kālaṇḍaka bird, and the other is the mandarin duck. These two kinds of birds, when flying or resting, are always together and never separate. The Dharma of suffering, impermanence, and non-self is also like this; they do not separate from one another.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! How are the Dharma of suffering, impermanence, and non-self like the mandarin duck and the Kālaṇḍaka bird?
The Buddha taught:
O virtuous one! The Dharma of suffering is different, the Dharma of joy is different, the Dharma of permanence is different, the Dharma of impermanence is different, the Dharma of self is different, and the Dharma of non-self is different. It is like rice being different from sesame and other grains; sesame being different from beans and sugarcane. These things, from the time they sprout until they grow leaves and produce flowers, are impermanent; when the grains ripen and people can make use of them, they are called permanent. Why? Because this is their true nature.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! If such things are permanent, would they be the same as the Tathāgata?
The Buddha taught:
O virtuous one! You should not speak in this way. Why? If one says that the Tathāgata is like Mount Sumeru, then when the kalpa is destroyed, Mount Sumeru collapses. At that time, would the Tathāgata also perish together with it? O virtuous one! Now you should not accept this meaning. Virtuous one, all phenomena, except Nirvāṇa, do not contain even one phenomenon that is permanent; only according to worldly truth is it said to be permanent.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! Excellent! Excellent! It is exactly as the Buddha has taught.
The Buddha said to Bodhisattva Kāśyapa:
Indeed! Indeed! O virtuous son! Although one practices all the sutras and all forms of concentration, if one has not yet heard this Great Nirvana Sutra, then one will regard everything as impermanent. After hearing this sutra, although one has afflictions, it is as if one has no afflictions, and one can bring benefit to all beings among gods and humans. Why? Because one clearly understands that one’s own body possesses Buddha-nature, therefore it is called permanent.
Furthermore, O virtuous son! It is like a mango tree that has just begun to blossom; this is called the characteristic of impermanence. When it later bears fruit, bringing great benefit, it is called permanence. Thus, O virtuous son! Although one practices all the sutras and all forms of concentration, if one has not yet heard this Great Nirvana Sutra, then one will regard everything as impermanent. After hearing this sutra, although one has afflictions, it is as if one has no afflictions, and one can bring benefit to all beings among gods and humans. Why? Because one clearly understands that one’s own body possesses Buddha-nature, therefore it is called permanence.
Furthermore, O virtuous son! It is like when pure gold is being melted; this is the characteristic of impermanence. After it has been melted and formed into gold that brings great benefit, it is called permanence. Thus, O virtuous son! Although one practices all the sutras and all forms of concentration, if one has not yet heard this Great Nirvana Sutra, then one will regard everything as impermanent. After hearing this sutra, although one has afflictions, it is as if one has no afflictions, and one can bring benefit to all beings among gods and humans. Why? Because one clearly understands that one’s own body possesses Buddha-nature, therefore it is called permanence.
Furthermore, O virtuous son! It is like sesame seeds: before being pressed, they are called impermanent; after being pressed into oil that brings great benefit, they are then called permanent. Thus, O virtuous son! Although one practices all the sutras and all forms of concentration, if one has not yet heard this Great Nirvana Sutra, then one will regard everything as impermanent. After hearing this sutra, although one has afflictions, it is as if one has no afflictions, and one can bring benefit to all beings among gods and humans. Why? Because one clearly understands that one’s own body possesses Buddha-nature, therefore it is called permanence.
Furthermore, O virtuous son! It is like all streams that flow into the great ocean. All sutras, all forms of concentration, and all samadhis return to the Mahayana Great Nirvana Sutra. Why? Because it ultimately and skillfully explains that all sentient beings possess Buddha-nature. O virtuous son! Therefore, I say that the Dharma of permanence is different from the Dharma of impermanence, and the Dharma of non-self is likewise so.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! The Tathagata has already departed from the poisonous arrow of sorrow. If sorrow is called “heaven,” then the Tathagata is not heaven. If sorrow is called “human,” then the Tathagata is not called human. If sorrow is called the twenty-five realms of existence, then the Tathagata is not the twenty-five realms of existence. Therefore, the Tathagata has no sorrow. Why is the Tathagata said to have sorrow?
O virtuous son! The Heaven of Non-Perception is called non-perception. If there is no perception, then there is no lifespan. If there is no lifespan, then how can it be called the aggregates, elements, and sense bases? For this reason, it is said that the lifespan of the Heaven of Non-Perception cannot be said to have any abiding place.
O virtuous son! It is like tree spirits that rely on trees to dwell. It cannot definitely be said whether they rely on branches, twigs, trunks, or leaves. Although their dwelling place is not fixed, one also cannot say that they do not dwell anywhere. The lifespan of the Heaven of Non-Perception is also like this.
O virtuous son! Buddha-nature is also like this; it is extremely difficult to understand. The Tathagata truly has no sorrow or suffering. Because He gives rise to great compassion toward sentient beings, He manifests sorrow, regarding all sentient beings as Rahula.
Furthermore, O virtuous son! The lifespan of the Heaven of Non-Perception can only be known by the Buddha; apart from the Buddha, no one knows it. Even the Heaven of Neither Perception nor Non-Perception is likewise so.
O Kasyapa! The pure, undefiled nature of the Tathagata is like an emanated body; how could there be sorrow or suffering? If one says that the Tathagata has no sorrow, then how can He benefit all sentient beings? How can He spread the Buddha Dharma? If one says that there is no sorrow or compassion, then why does it say that the Tathagata regards sentient beings as Rahula? If He does not equally regard them as Rahula, then such a statement would be false.
For this reason, O virtuous son, you should know that the Buddha is inconceivable, the Dharma is inconceivable, the Buddha-nature of sentient beings is inconceivable, and the lifespan of the Heaven of Non-Perception is inconceivable. Whether the Tathagata has sorrow or has no sorrow is the realm of the Buddha; it cannot be known by the Shravakas or Pratyekabuddhas.
O virtuous son! It is like a house: dust cannot stand firmly in empty space. Yet if one says that a house does not rely on empty space in order to stand firmly, there is no such principle. For this reason, one cannot say that a house abides in empty space or that it does not abide in empty space. Ordinary people may say that a house abides in empty space, but in truth empty space has no place of abiding. Why? Because its nature is non-abiding.
O virtuous son! The mind is also like this. One cannot say that it abides or does not abide in the aggregates, elements, and sense bases. The lifespan of the Heaven of Non-Perception is also like this. The Tathagata’s sorrow is also like this. If there is no sorrow, then why does the Tathagata regard sentient beings as Rahula? If one says there is sorrow, then why is it said that His nature is the same as empty space?
O virtuous son! It is like a magician who, according to his wishes, transforms countless palaces, kills and revives beings, binds and releases them, and manifests treasures, gold, silver, lapis lazuli, forests, and trees, yet none of these possess true reality. Likewise, the Tathagata, while following the ways of the world, manifests sorrow, but it is not real.
O virtuous son! After the Tathagata enters Nirvana, how could there be sorrow or suffering? If one claims that the Tathagata’s entering Nirvana is impermanent, then one should know that such a person has sorrow. If one claims that the Tathagata, after entering Nirvana, eternally abides unchanged, then one should know that such a person has no sorrow. Whether the Tathagata has sorrow or has no sorrow cannot be known.
Furthermore, O virtuous son! It is like a person of the lower level who can understand lower-level teachings but cannot understand middle or higher-level teachings. A person of the middle level understands middle-level teachings but cannot understand higher-level teachings. A person of the higher level understands higher, middle, and lower-level teachings. Likewise, Shravakas and Pratyekabuddhas only know their own stages of attainment. The Tathagata is not like this; the Tathagata knows His own stage of attainment as well as all other stages. Therefore, the Tathagata is called one with unobstructed wisdom.
The Tathagata follows the ways of the world and manifests transformations, but through the physical eyes of ordinary people these are taken as real. To know clearly the Tathagata’s supreme unobstructed wisdom is impossible in this way. Whether there is sorrow or no sorrow can only be known by the Tathagata.
For this reason, I say that the Dharma of self is different from the Dharma of non-self. This is like the mandarin ducks and the Kalinḍa birds.
Furthermore, O virtuous son! The Buddha Dharma is like the mandarin ducks and the Kalinḍa birds flying together. In the middle of summer, when the waters rise, they choose a safe place on high ground to build nests and raise their young. Later, when their former dwelling becomes peaceful again, they return.
Likewise, when the Tathagata appears in the world and teaches countless sentient beings, He causes them to abide in the true Dharma. Just as the mandarin ducks and Kalinḍa birds choose a safe high place for their young, so too the Tathagata causes sentient beings to cultivate and complete their practice, and then He enters the Great Nirvana.
O virtuous son! This is the difference between the Dharma of suffering and the Dharma of joy: all conditioned phenomena are suffering, while Nirvana is joy, because the supreme wondrous Dharma destroys all conditioned phenomena.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! How do sentient beings attain the supreme bliss?
The Buddha said:
O virtuous son! As I have said before, the combination of conditioned activities is old age and death.
Be careful not to be heedless
That is called ambrosia.
Being heedless and not careful,
That is called the place of death.
If a person is not heedless,
Then they do not enter the realm of death.
If a person is heedless,
They are always heading toward the path of death.
If heedlessness is a conditioned phenomenon, that conditioned phenomenon is the foremost suffering. Non-heedlessness is Nirvana; Nirvana is ambrosia, utterly blissful. If one follows all conditioned formations, one reaches the place of death and undergoes endless suffering. If one turns toward Nirvana, it is called immortality, enjoying the highest bliss. If one is not heedless, then although following conditioned formations, it is still called eternal happiness, immortality, and the body is not destroyed. What is heedlessness? What is non-heedlessness? Ordinary beings who are not sages are called the dharma of heedlessness and are constantly subject to death. World-transcending sages are non-heedful and have no old age and death. Why? Because they enter Nirvana, the foremost state of eternal bliss. Because of this meaning, it is said that one dharma is suffering, another dharma is joy, one dharma is self, and another dharma is non-self. Good man! Just as a person standing on the ground looks up at the sky but cannot see the traces of birds, so too are sentient beings: without the divine eye, dwelling within afflictions, they cannot see the Tathagata-nature within themselves. Therefore I teach the secret teaching of non-self. Why? Because those without the divine eye do not know the true self and therefore cling to self; conditioned phenomena created by afflictions are impermanent. Therefore I teach that one dharma is permanent, and another dharma is impermanent.
A person who diligently and courageously strives,
If dwelling on the summit of a mountain,
On flat land and in open wilderness,
Constantly sees ordinary beings.
Ascending the great hall of wisdom,
The wondrous and unsurpassed platform,
Having already removed their own sorrows,
They also see the worries of sentient beings.
The Tathagata has completely cut off immeasurable afflictions, dwells upon the mountain of wisdom, and sees that sentient beings are constantly dwelling within immeasurable billions of afflictions.
Bodhisattva Kasyapa again said to the Buddha:
World-Honored One! The meaning expressed in the verse above does not seem correct. Why? Because one who enters Nirvana has neither worry nor joy. How can it be called ascending the hall and platform of wisdom? And how can it be called standing on the summit of a mountain and looking upon sentient beings?
The Buddha taught:
Good man! The hall of wisdom is Nirvana. One who is without sorrow and worry is called the Tathagata; one who has sorrow and worry is called an ordinary being. Because ordinary beings are troubled by sorrow and worry, the Tathagata is free from sorrow and worry. The summit of Mount Sumeru is called true liberation. Diligent and vigorous effort is likened to Mount Sumeru, unmoving and unshaken. The earth represents conditioned actions. Ordinary beings on that earth create various formations. The person possessing such wisdom is the true awakened one. Because they are free from conditioned existence and abide eternally, they are called the Tathagata.
The Tathagata, out of compassion for immeasurable sentient beings who are constantly struck by the poisonous arrows of the various realms, is therefore said to have sorrow and concern.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! If the Tathagata truly had sorrow and concern, then He could not be called the Perfectly Enlightened One.
The Buddha said to Bodhisattva Kasyapa:
Everything has causes and conditions. According to the places where there are sentient beings who need to receive birth and be taught, the Tathagata manifests birth there.
Although He manifests taking birth, He is not truly born. Therefore, the Tathagata is the eternally abiding Dharma, like the kalavinka bird and the mandarin duck.