THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XVII
Chapter 8: Pure Conduct (3)
The Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! If a Great Bodhisattva is able to know in this way, what benefits will be attained?”
The Buddha said:
“Good man! If a Bodhisattva is able to know in this way, then he attains the four kinds of unobstructed wisdom: unobstructedness in Dharma, unobstructedness in meaning, unobstructedness in expression, and unobstructedness in eloquent speech.
Unobstructedness in Dharma means knowing all dharmas and the names of those dharmas. Unobstructedness in meaning means knowing all the meanings of the dharmas and being able to explain their meanings according to the names of the dharmas one has attained. Unobstructedness in expression means explaining according to names, explaining according to correct sounds, explaining Dharma phrases, and explaining worldly discussions. Unobstructedness in eloquent speech means that when a Great Bodhisattva expounds teachings, there are no obstacles; he cannot be shaken, has no fear, and is difficult to refute.
Good man! This is called a Bodhisattva who can see and know in such a way. By doing so, he immediately attains the four unobstructed wisdoms mentioned above.
Furthermore, good man! Unobstructedness in Dharma means that a Great Bodhisattva can completely know all the dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Unobstructedness in meaning means that although there are three vehicles, he knows that they ultimately return to only one, and never thinks that there are different characteristics among them. Unobstructedness in expression means that a Great Bodhisattva can establish many names for a single Dharma; even if he speaks for countless kalpas, he cannot exhaust them all. That Śrāvakas and Pratyekabuddhas could explain in this way is impossible. Unobstructedness in eloquent speech means that throughout countless kalpas, a Great Bodhisattva explains various teachings for all sentient beings. Whether names or meanings, there are countless different ways of explaining that can never be exhausted.
Furthermore, good man! Unobstructedness in Dharma means that although a Great Bodhisattva knows all dharmas, he does not cling to them. Unobstructedness in meaning means that although a Great Bodhisattva knows the meanings of dharmas, he does not cling to them. Unobstructedness in expression means that although a Great Bodhisattva knows names, he does not cling to them. Unobstructedness in eloquent speech means that although a Great Bodhisattva knows such supreme eloquent speech, he still does not cling to it. Why? Good man! Because if there is still clinging, one cannot be called a Bodhisattva.”
The Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! If a Bodhisattva does not cling, then he does not know the Dharma. If he knows the Dharma, then he must cling to it. If he knows but does not cling, then he knows nothing. Why then does the Tathāgata say that one can know the Dharma without clinging?”
The Buddha said:
“Good man! Whatever involves clinging is not called unobstructed. Only non-clinging is called unobstructed. Good man! Therefore, if any Bodhisattva has clinging, he is not called unobstructed. If he is not unobstructed, he is not called a Bodhisattva. Know that such a person is called an ordinary being.
Why does having clinging make one an ordinary being? Because all ordinary beings cling to form, and continue on up to clinging to consciousness. Because they cling to form, they give rise to greed; because they give rise to greed, they are bound by form, and continue on up to being bound by consciousness. Because they are bound, they cannot escape birth, old age, sickness, death, sorrow, grief, great suffering, and all afflictions. Therefore, those who still cling are called ordinary beings.
For this reason, all ordinary beings do not possess the four unobstructed dharmas.
Good man! A Great Bodhisattva has, throughout countless and immeasurable kalpas, seen and known all characteristics of dharmas. Because of seeing and knowing, he understands this principle. Because he sees the characteristics of dharmas and understands their meanings, he is not bound by form; likewise, he is not bound by consciousness. Because he does not cling, the Bodhisattva does not give rise to attachment toward form, nor does he give rise to attachment toward consciousness. Because he has no greed, he is not bound by form, nor is he bound by consciousness. Because he is not bound, he is liberated from birth, old age, sickness, death, sorrow and grief, great suffering, and all afflictions. For this reason, all Bodhisattvas possess the four unobstructed dharmas.
Good man! Because of this cause and condition, within the Twelve Divisions of the scriptures, the Tathāgata has taught his disciples that whoever clings is called one bound by Māra, and whoever no longer clings is freed from Māra’s bondage.
It is like in the world: a person who has committed a crime is bound and arrested by the king. A Great Bodhisattva is likewise: one who clings is bound by Māra; one who does not cling cannot be bound by Māra. For this reason, a Great Bodhisattva has no clinging.
Furthermore, good man! Unobstructedness in Dharma means that a Great Bodhisattva skillfully knows names, preserves them without forgetting or losing them. This means preserving them like the earth, like mountains, like eyes, like clouds, like people, and like mothers; all dharmas are likewise.
Unobstructedness in meaning means that although a Bodhisattva knows the names of all dharmas, if he does not know their meanings, he does not yet know the unobstructedness of meaning. If he knows the unobstructedness of meaning, then he knows meaning.
What does it mean to know meaning? The preservation of the earth means that, just as the earth preserves all sentient beings and non-sentient things throughout, for this reason it is called preservation.
Good man! The preservation of mountains means that a Great Bodhisattva further reflects: Why is it called the preservation of mountains? Because mountains can preserve the earth, preventing it from tilting, collapsing, or shaking; therefore, it is called preservation.
Why is it called the preservation of the eyes? Because eyes can preserve and hold onto light; therefore, it is called preservation.
Why is it called the preservation of clouds? Because clouds are called the breath of dragons, and the breath of dragons preserves water; therefore, it is called the preservation of clouds.
Why is it called the preservation of people? Because people can preserve both the true Dharma and non-Dharma; therefore, it is called the preservation of people.
Why is it called the preservation of mothers? Because mothers can preserve and protect their children; therefore, it is called the preservation of mothers.
Likewise, a Great Bodhisattva is one who knows all the names, phrases, and meanings of all dharmas.
Unobstructedness in expression means that a Great Bodhisattva uses various kinds of languages to explain a single meaning, yet these expressions themselves have no true meaning. This is like such names as male and female, houses, vehicles, sentient beings, and so forth.
Why are they called meaningless? Good man! Because discussing meaning belongs to the realm of Buddhas and Bodhisattvas, whereas words and expressions belong to the realm of ordinary beings. Through knowing meaning, one attains unobstructedness in expression.
Unobstructedness in eloquent speech means that a Great Bodhisattva knows expressions and knows meanings; therefore, throughout countless and immeasurable kalpas, even speaking expressions and meanings, he cannot exhaust them. This is called unobstructedness in eloquent speech.
Good man! A Great Bodhisattva practices worldly truth throughout countless, boundless, and innumerable kalpas. Through this practice, he knows unobstructedness in Dharma. He also practices the ultimate truth throughout countless and innumerable kalpas and thereby attains unobstructedness in meaning. Likewise, throughout countless and innumerable kalpas, he cultivates the treatises of Vyākaraṇa and attains unobstructedness in expression. Also, throughout countless and innumerable kalpas, he cultivates explanations concerning worldly truth and attains unobstructedness in eloquent speech.
Good man! If Śrāvakas and Pratyekabuddhas were to possess the four unobstructed wisdoms, that would be impossible.”
Good man! In the nine categories of scriptural teachings spoken by the Tathāgata for the Śrāvakas and Pratyekabuddhas, there are said to be the four unobstructed knowledges, but in reality the Śrāvakas and Pratyekabuddhas do not truly possess them. Why? Because Great Bodhisattvas, wishing to save and liberate sentient beings, cultivate these four kinds of unobstructed wisdom. Pratyekabuddhas cultivate the Dharma of quiescence and delight in dwelling alone. If they transform and teach sentient beings, they only manifest supernatural powers; they remain silent throughout the day and cannot expound the Dharma. How then could they attain the four unobstructed knowledges?
What does it mean to be silent and not teach the Dharma? Pratyekabuddhas cannot expound the Dharma to save people; they cannot enable them to attain the Warmth stage, the Summit stage, the Patience stage, the Highest Worldly stage, Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, or the stage of Great Bodhisattva. They cannot cause people to arouse the mind of Anuttara-samyak-saṃbodhi. Why? Good man! When Pratyekabuddhas appear in the world, there are no nine categories of scriptural teachings in the world. Therefore, Pratyekabuddhas do not possess unobstructed loving-kindness and unobstructed eloquent expression.
Good man! Although Pratyekabuddhas know all dharmas, they do not attain unobstructed Dharma. Why? Because unobstructed Dharma means knowing written words. Although Pratyekabuddhas know written words, they do not attain unobstructed loving-kindness. Why? Because they do not know the two words “eternal abiding.” Therefore, Pratyekabuddhas do not attain unobstructed Dharma. Although they know meaning, they do not attain unobstructed meaning. Those who truly know meaning truly know that all sentient beings possess Buddha-nature. The meaning of Buddha-nature is called Anuttara-samyak-saṃbodhi. Because of this meaning, Pratyekabuddhas do not attain unobstructed meaning. Therefore, all Pratyekabuddhas do not possess the Four Unobstructed Knowledges.
Why do Śrāvakas not possess the Four Unobstructed Knowledges? Because Śrāvakas do not possess three kinds of skillful means. What are these three kinds? First, one must speak gentle words, and only afterward transmit the teachings of the Dharma. Second, one must speak harsh words, and only afterward teach and transform. Third, one must speak words that are neither gentle nor harsh, and only afterward teach and transform. Because Śrāvakas do not possess these three kinds, they do not attain the Four Unobstructed Knowledges.
Furthermore, Śrāvakas and Pratyekabuddhas cannot completely understand words and meanings, do not possess sovereign wisdom and clear knowledge of all realms, do not possess the Ten Powers or the Four Fearlessnesses, cannot ultimately cross beyond the ocean of the Twelve Links of Dependent Origination, cannot skillfully know the differing sharp and dull faculties of sentient beings, have not yet cut off doubt regarding the two truths, do not know the various objects of perception that are conditions of the minds of sentient beings, and cannot perfectly expound the emptiness of the Supreme Meaning. Therefore, the practitioners of the Two Vehicles do not possess the Four Unobstructed Knowledges.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! If all Śrāvakas and Pratyekabuddhas do not possess the Four Unobstructed Knowledges, why did the World-Honored One say: ‘Venerable Śāriputra is foremost in wisdom. Venerable Maudgalyāyana is foremost in supernatural powers. Mahā Kauṣṭhila is foremost in the Four Unobstructed Knowledges’? If these persons do not possess the Four Unobstructed Knowledges, why did the Tathāgata speak in this way?”
At that time, the World-Honored One praised Bodhisattva Kāśyapa:
“Excellent! Excellent! Good man! It is like the Ganges River, which contains an immeasurable amount of water; the great Sindhu River also contains an immeasurable amount of water; the great Vakṣu River also contains an immeasurable amount of water; the great Sītā River also contains an immeasurable amount of water; and the Lake Anavatapta also contains an immeasurable amount of water. In this way, although these bodies of water are alike in having immeasurable amounts of water, the actual quantities of water they contain are not equal. The Four Unobstructed Knowledges of Śrāvakas, Pratyekabuddhas, and Bodhisattvas are likewise.
Good man! To say that they are equal is impossible. Good man! I spoke of Mahā Kauṣṭhila’s Four Unobstructed Knowledges as foremost for the sake of ordinary people. The meaning of your question is this. Good man! A Śrāvaka may possess one unobstructed knowledge, or two unobstructed knowledges, but to fully possess all Four Unobstructed Knowledges is impossible.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Previously, in the chapter on Brahmacaryā, the Buddha said that Bodhisattvas see and know the Four Unobstructed Knowledges. If Bodhisattvas see and know the Four Unobstructed Knowledges, then there is no attainment, nor is there any thought of non-attainment.
World-Honored One! This Great Bodhisattva truly has no attainment. If a Bodhisattva still has a mind of attainment, then he is not called a Bodhisattva but an ordinary being. Why then does the Tathāgata say that Bodhisattvas have attainment?”
The Buddha said:
“Good man! Excellent! Excellent! What I wished to explain is exactly what you have asked. Good man! Great Bodhisattvas truly have no attainment; non-attainment is called the Four Unobstructed Knowledges.
Good man! For what reason is non-attainment called unobstructed? Because if there is still attainment, it is called an obstruction; and when there is obstruction, it is called the four inverted views. Good man! Great Bodhisattvas, because they do not have the four inverted views, attain unobstructedness. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called wisdom. Great Bodhisattvas attain this wisdom and therefore are called those who have no attainment. Those who possess attainment are called ignorance. Bodhisattvas have completely cut off the darkness of ignorance, and therefore have no attainment. Thus Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called Great Nirvāṇa. Great Bodhisattvas abide in such Great Nirvāṇa and do not see the nature or characteristics of any dharmas. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called the twenty-five realms of existence. Bodhisattvas have cut off the twenty-five realms and thus attain Great Nirvāṇa. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called the Great Vehicle. Great Bodhisattvas do not abide in any dharmas and therefore attain the Great Vehicle. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called the path of the Śrāvakas and Pratyekabuddhas. Bodhisattvas have completely cut off the path of the Two Vehicles and therefore attain the Buddha path. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called the Vaipulya (Extensive) scriptures. Bodhisattvas recite and uphold such scriptures and therefore attain Great Nirvāṇa. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called the twelve categories of scriptural teachings. Bodhisattvas do not cultivate according to such scriptures but solely expound the Mahāyāna Vaipulya scriptures. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called space. Bodhisattvas attain this Space Samādhi and no longer possess views or attachments. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called cyclic birth and death. All ordinary beings cycle through birth and death because they still possess views and attachments. Bodhisattvas have cut off all birth and death. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Great Bodhisattvas, because they have no attainment, are called eternal, blissful, self, and pure. Great Bodhisattvas have seen Buddha-nature and therefore attain eternity, bliss, self, and purity. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called impermanence, non-bliss, non-self, and impurity. Great Bodhisattvas have cut off impermanence, non-bliss, non-self, and impurity. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called the Emptiness of the Supreme Meaning. Great Bodhisattvas contemplate the Emptiness of the Supreme Meaning and no longer possess views or attachments. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called the five wrong views. Bodhisattvas have permanently cut off these five wrong views and therefore attain the Emptiness of the Supreme Meaning. Therefore, Bodhisattvas are called those who have no attainment.
Furthermore, good man! Non-attainment is called Anuttara-samyak-saṃbodhi. When Great Bodhisattvas attain Anuttara-samyak-saṃbodhi, they completely no longer possess views or attachments. Therefore, Bodhisattvas are called those who have no attainment. If there is attainment, it is called the awakening of Śrāvakas and Pratyekabuddhas. Bodhisattvas have completely departed from the awakening of the Two Vehicles. Therefore, Bodhisattvas are called those who have no attainment.
Good man! Your question also has no attainment; the words of the Tathāgata also have no attainment. Whoever still has attainment is a relative of Māra and is not a disciple of the Tathāgata.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! When the Tathāgata previously taught me about the non-attainment of the Bodhisattva, countless sentient beings eliminated their minds of attachment to marks. Because of this, I now dare to ask the Tathāgata about the meaning of non-attainment, causing those countless sentient beings to leave the retinue of Māra and become disciples of the Buddha.
Bodhisattva Kāśyapa again said to the Buddha:
“World-Honored One! Previously, in the forest of the twin sāla trees, the Tathāgata spoke verses for Cunda:
Originally existent is now nonexistent,
Originally nonexistent is now existent.
Things existing in the three times—
This does not exist.
“World-Honored One! What is the meaning of this?”
The Buddha said:
“Good son! In order to transform sentient beings, the Tathāgata spoke in this way. It was for the Śrāvakas and Pratyekabuddhas that these words were spoken, and it was also for the Dharma Prince Mañjuśrī that these words were spoken; it was not spoken only for Cunda alone. At that time, Mañjuśrī wished to ask the Tathāgata. The Tathāgata knew Mañjuśrī’s mind, and therefore spoke that verse. After the Tathāgata finished speaking the verse, Mañjuśrī immediately understood clearly.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! How many people are able to clearly understand this meaning like Bodhisattva Mañjuśrī? I humbly request that the Tathāgata explain it clearly for the assembly.”
The Buddha said:
“Good son! Listen carefully! Listen carefully! The Tathāgata will explain this meaning clearly again for you.
“What is meant by ‘originally existent’ is that, in the past, the Tathāgata originally had immeasurable afflictions. Because of these afflictions, at present there is no Great Parinirvāṇa. What is meant by ‘originally nonexistent’ is that originally there was no Prajñā Pāramitā. Because there was no Prajñā Pāramitā, at present there are all the afflictive bonds. If there are any Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata possesses afflictions, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that the Tathāgata originally had a body produced through the union of father and mother; therefore, at present there is no subtle vajra Dharma body. What is meant by ‘originally nonexistent’ is that the Tathāgata’s body originally did not possess the thirty-two marks of excellence and eighty minor characteristics. Because originally there were no thirty-two marks of excellence and eighty minor characteristics, at present there are all four hundred and four kinds of illnesses. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata experiences suffering from illness, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that in the past the Tathāgata originally possessed impermanence, non-self, non-bliss, and impurity; therefore, at present there is no unsurpassed perfect enlightenment. What is meant by ‘originally nonexistent’ is that originally there was no seeing of Buddha-nature. Because there was no seeing of Buddha-nature, there was no permanence, bliss, self, and purity. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata lacks permanence, bliss, self, and purity, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that originally there was the mind of an ordinary being. Practicing ascetic practices, one thought one had attained unsurpassed perfect enlightenment. Because of this, at present one cannot destroy the four Māras. What is meant by ‘originally nonexistent’ is that originally there were no six pāramitās. Because there were originally no six pāramitās, the mind of an ordinary being practicing ascetic practices thought it had attained unsurpassed perfect enlightenment. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata practiced ascetic practices, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that in the past the Tathāgata originally had a body sustained by mixed foods. Because there was such a body sustained by mixed foods, there was no boundless body. What is meant by ‘originally nonexistent’ is that originally there were no thirty-seven factors of enlightenment. Because there were no thirty-seven factors of enlightenment, at present there is a body sustained by mixed foods. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata has a body sustained by mixed foods, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that in the past the Tathāgata originally had a mind that grasped all phenomena. Because of this, at present there is no ultimate emptiness concentration. What is meant by ‘originally nonexistent’ is that the Tathāgata originally had no true meaning of the Middle Way. Because there was no true meaning of the Middle Way, there arose a mind attached to all phenomena. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata taught that all phenomena have marks, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that when the Tathāgata first attained unsurpassed perfect enlightenment, there were disciples among the Śrāvakas whose faculties were slow and dull, and therefore the true One Vehicle teaching could not be expounded. What is meant by ‘originally nonexistent’ is that originally there were no sharp-facultied human beings of the elephant-king type, such as Bodhisattva Kāśyapa and others. Because there were no sharp-facultied beings such as Bodhisattva Kāśyapa and others, the three vehicles were revealed according to expedient means. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata completely taught only the three-vehicle Dharma, such a thing is impossible.
“Furthermore, good son, what is meant by ‘originally existent’ is that the Tathāgata said: ‘After three months, I will enter Nirvāṇa in the forest of the twin sāla trees.’ Because of this, at present the Mahāyāna Vaipulya Great Parinirvāṇa Sutra cannot be expounded. What is meant by ‘originally nonexistent’ is that in the past there was originally no Great Bodhisattva Mañjuśrī and others. Because they did not exist, at present people think that the Tathāgata is impermanent. If there are Śramaṇas, Brāhmaṇas, gods, Māra, Brahmā, or anyone who claims that in the past, present, or future the Tathāgata is impermanent, such a thing is impossible.
“Good son! For the sake of all sentient beings, although the Tathāgata knows all phenomena, he says that he does not know; although he sees all phenomena, he says that he does not see. Phenomena that truly possess marks, he says are without marks; phenomena without marks, he says possess marks. What is truly impermanent, he says is permanent; what is truly permanent, he says is impermanent. Bliss, self, and purity are also explained in the same way. The three-vehicle Dharma is called the One Vehicle; the One Vehicle Dharma is, according to circumstances, spoken of as the three vehicles. The characteristics of the concise are spoken of extensively, and the characteristics of the extensive are spoken of concisely. The four grave offenses are called the Thūlātyaya offense; the Thūlātyaya offense is called the four grave offenses. A violation is called non-violation; non-violation is called a violation. A light offense is called a heavy offense; a heavy offense is called a light offense.
“Why is this so? Because the Tathāgata clearly sees the faculties of sentient beings.
“Good son! Although he speaks such words, the Tathāgata never speaks false words. Why? Because false speech is an offense. The Tathāgata has completely eliminated all offenses, so how could he still speak false words? Good son! Although the Tathāgata does not speak false words, he knows that sentient beings can gain benefit in the true Dharma through false words; therefore, for their sake, the Tathāgata speaks words of falsehood according to expedient means.
“Good son! All conventional truths are, for the Tathāgata, the ultimate truth. Why? Because the Buddhas and World-Honored Ones are the ultimate truth, they speak conventional truth so that sentient beings may realize the ultimate truth. Therefore, the Buddhas and World-Honored Ones never speak conventional truth. Good son! Sometimes the Tathāgata speaks conventional truth, but sentient beings think that the Buddha is speaking ultimate truth. When the Tathāgata speaks ultimate truth, sentient beings think that the Buddha is speaking conventional truth. Therefore, the profound realm of the Buddhas can never be known by Śrāvakas or Pratyekabuddhas.
“Good son! Earlier, you did not say that the Great Bodhisattva is one who has no attainment, because the Bodhisattva constantly realizes the ultimate truth. How then can you say that there is no attainment?”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! The ultimate truth is also called the Path, also called Bodhisattva, and also called Nirvāṇa. If there is a Bodhisattva who says that there is attainment of the Path, attainment of Bodhi, or attainment of Nirvāṇa, then it is impermanent. Why? Because if a dharma were permanent, there could not be any attainment of it. It is like empty space, which no one can grasp.
World-Honored One! Things in the world are originally nonexistent; only because they now have names are they called impermanent. Likewise, if the Path can be attained, then it is called impermanent. If a dharma is permanent, it cannot be attained and does not arise; it is like Buddha-nature, which cannot be attained and does not arise.
World-Honored One! Regarding the Path, it is neither form nor non-form, neither long nor short, neither high nor low, neither arising nor ceasing, neither white nor blue nor yellow, neither existent nor nonexistent. How then does the Tathāgata say that it can be attained? Bodhi and Nirvāṇa are likewise so.”
The Buddha replied:
“Just so! Just so! Good son! The Path has two kinds: one is permanent, and one is impermanent. The characteristics of Bodhi also have two kinds: one is permanent, and one is impermanent. Nirvāṇa is likewise so. The paths of non-Buddhist practitioners are called impermanent; the Path of the Tathāgata is called permanent. The Bodhi of the Śrāvakas and Pratyekabuddhas is called impermanent; the Bodhi of Bodhisattvas and Buddhas is called permanent. External liberation is called impermanent; internal liberation is called permanent.
Good son! The Path, Bodhi, and Nirvāṇa are all called permanent. All sentient beings are constantly obscured by afflictions and lack the eye of wisdom, so they cannot clearly see them. Yet because sentient beings wish to see, they cultivate morality, concentration, and wisdom; through cultivation they see the Path, Bodhi, and Nirvāṇa. The true nature and characteristics of the Path actually have neither arising nor ceasing; for this reason they cannot be grasped.
Good son! Although the Path has no form or appearance, it can be seen, measured, and known, and in truth it possesses wondrous functions. Good son! Just as the mind of sentient beings cannot be said to be form, nor not form; it is neither long nor short, neither coarse nor subtle, neither bound nor liberated, and is not a dharma that can be seen, yet it exists. For this reason, I once said to the elder Sudatta:
‘The mind of the householder is the lord of the city. If the householder cannot guard the mind, then he cannot guard his body and speech. If he can guard the mind, then he can guard his body and speech. Because they do not know how to skillfully guard body and speech, sentient beings fall into the three evil destinies. If they guard body and speech, they cause sentient beings to attain Nirvāṇa in the realms of gods and humans. This is called true; if they cannot attain it, it is not called true.’
Good son! The Path, Bodhi, and Nirvāṇa are likewise so. They also exist and are also permanent. If one says they do not exist, then how could all afflictions be cut off? Because they exist, all Bodhisattvas clearly see and know them.
Good son! There are two kinds of seeing: first, seeing signs or appearances; second, seeing clearly. What is seeing signs or appearances? For example, seeing smoke from afar is called seeing fire, but in truth one does not see the fire. Although one does not see the fire, it is not false. Likewise, seeing cranes flying in the sky and then saying one sees water: although one does not see water, it is not false. If one sees flowers and leaves and says one sees the tree roots: although one does not see the roots, it is not false. If someone sees the horns of an ox behind a fence in the distance and says one sees the ox: although one does not see the ox, it is not false. If one sees a pregnant woman and says one sees desire: although one does not see desire, it is not false. If one sees a tree blooming and says one sees water: although one does not see water, it is not false. Likewise, seeing clouds and saying one sees rain: although one does not see rain, it is not false. Seeing bodily actions and verbal actions and saying one sees the mind: although one cannot see the mind, it is not false. This is called seeing signs or appearances.
What is seeing clearly? It is like the eye seeing forms.
Good son! Just as a person with clear eyes looks at an āmalaka fruit in the palm of their hand, so the Great Bodhisattva clearly sees the Path, Bodhi, and Nirvāṇa. Although they see in this way, at the beginning there is no characteristic of seeing.
Good son! Because of this cause and condition, earlier I told the Venerable Śāriputra:
‘That which all Śramaṇas, Brāhmaṇas, gods, Māras, Brahmās, and worldly beings cannot see, cannot know, and cannot understand—only the Tathāgata can see, know, and understand. Bodhisattvas are likewise so. Venerable Śāriputra! If something is seen, known, and understood by worldly beings, then I and the Bodhisattvas also see, know, and understand it. Those things which sentient beings in the world do not know, do not see, and do not understand, they also do not know themselves to be not knowing, not seeing, and not understanding. Those things which sentient beings in the world know, see, and understand, they immediately claim: “I know, see, and understand.”
Venerable Śāriputra! The Tathāgata sees, knows, and understands all things completely, yet does not consider himself to see, know, and understand all things. Bodhisattvas are likewise so. Why? Because if the Tathāgata still possessed the characteristics of seeing, knowing, and understanding, then one should know that he would not be called the Buddha, the World-Honored One, but merely an ordinary being. Bodhisattvas are likewise so.’”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the World-Honored One previously told the Venerable Śāriputra: ‘What the world knows, I also know; what the world does not know, I also know.’ What is the meaning of this?”
“Good son! All worldly beings do not see, do not know, and do not understand Buddha-nature. If they see, know, and understand Buddha-nature, then they are no longer called worldly beings but are called Bodhisattvas.
Worldly beings also do not see, do not know, and do not understand the Twelve Divisions of the Buddhist Scriptures, the Twelve Links of Dependent Origination, the Four Inversions, the Four Noble Truths, the Thirty-Seven Factors of Enlightenment, Supreme Perfect Enlightenment, and Great Nirvāṇa. If they see, know, and understand these, then they are not called worldly beings but should be called Bodhisattvas.
Good son! This is called what the world does not see, does not know, and does not understand.
What is the seeing, knowing, and understanding of the world? It is Brahmā, Īśvara, the Eight-Armed Deva, nature, time, atoms, dharma and non-dharma as creators, the lord of the world, beginning and end, and the two views of annihilation and permanence. They consider the realms from the First Dhyāna up to the Neither-Perception-Nor-Non-Perception Realm to be Nirvāṇa.
Good son! This is called the seeing, knowing, and understanding of the world. The Great Bodhisattva also sees, knows, and understands all such matters. After the Bodhisattva sees, knows, and understands in this way, if they say that they do not see, do not know, and do not understand, then that is false. Falsehood is an offense, and because of that offense they fall into hell.
Good son! If there are men, women, Śramaṇas, or Brāhmaṇas who say that there is no path of Bodhi or Nirvāṇa, then know that they are Icchantikas, companions of Māra, people who slander the true Dharma. Such slander of the true Dharma is itself slander of the Buddhas. Such people are not called worldly beings, nor are they called non-worldly beings.”
At that time, Bodhisattva Kāśyapa, having heard these matters, immediately spoke verses to praise the World-Honored One.
The Great Compassionate One loves all sentient beings,
Therefore He causes me to take refuge.
He pulls out the poisoned arrows,
Therefore He is called the Great King of Physicians.
Physicians in the world
Can cure illnesses, but the illnesses return again.
The Thus Come One cures illnesses,
And they are completely ended, never recurring.
The ambrosial medicine of the World-Honored One
Is bestowed upon all sentient beings.
When sentient beings have drunk it,
They neither die nor are born.
Now the Thus Come One, for my sake,
Expounds the Great Nirvana.
Sentient beings who hear this Dharma
Immediately neither arise nor cease.
After speaking this verse, Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! As the World-Honored One has said, what all beings in the world do not see, do not know, and do not understand, a Bodhisattva can see, know, and understand. Suppose a Bodhisattva is also of the world; then one cannot say that the world does not see, does not know, and does not understand, while the Bodhisattva can see, know, and understand. But if the Bodhisattva is not of the world, then what characteristics distinguish him?”
The Buddha taught:
“Good man! To say that a Bodhisattva is both the world and not the world: that which does not know, does not see, and does not understand is called the world; that which sees, knows, and understands is not called the world. Since you have asked what characteristics are different, today I will explain them to you.
Good man! If there is any man or woman who, upon first hearing the Great Nirvana Sutra, immediately gives rise to thoughts of reverent faith and develops the unsurpassed Bodhi mind, that person is called a worldly Bodhisattva. Yet whatever all worldly beings do not see, do not know, and do not understand, such a Bodhisattva is likewise like the world: not seeing, not knowing, and not understanding.
After hearing this Great Nirvana Sutra, the Bodhisattva knows that there are things which the world does not know, does not see, and does not understand, but which ought to be the seeing, knowing, and understanding of a Bodhisattva. Having understood such matters, the Bodhisattva thinks: ‘How should I cultivate skillful means so that I may attain seeing, knowing, and understanding?’
He then thinks further: ‘I must wholeheartedly cultivate and uphold pure precepts.’
Good man! Because of this cause and condition, wherever this Bodhisattva is born in future lives, his moral discipline will always remain pure.
Good man! Because his moral discipline is pure, the Great Bodhisattva, no matter where he is born, will always be free from arrogance, wrong views, doubt, and delusion. He will never think that the Thus Come One ultimately enters Nirvana. This is called the Bodhisattva’s cultivation and maintenance of pure precepts.
After the precepts have become pure, he next cultivates meditation. Through cultivating meditation, wherever he is born, he does not lose right mindfulness: that all sentient beings possess Buddha-nature; the twelve divisions of Buddhist scriptures; the Buddhas, the World-Honored Ones; permanence, bliss, self, and purity. All Bodhisattvas abiding in the Mahayana Vaipulya teachings of the Great Nirvana Sutra see Buddha-nature. Such matters are never forgotten.
Through cultivating right concentration, he realizes the eleven kinds of emptiness. This is called the Bodhisattva’s cultivation of pure concentration.
When precepts and concentration are complete, he next cultivates pure wisdom. Through cultivating wisdom, he does not cling to the notions that within the body there is a self, that within the self there is a body, that there is a body, that there is a self, that there is neither body nor self. This is called the Bodhisattva’s cultivation of pure wisdom.
Through cultivating pure wisdom, he firmly preserves the pure precepts he has received, without wavering.
Good man! It is like Mount Sumeru, which cannot be tilted, overturned, or shaken by the winds from the four directions. The Great Bodhisattva is likewise not moved by the four kinds of inverted views.
Good man! At that time, the Bodhisattva himself sees, knows, and understands that his preservation of the pure precepts he has received cannot be shaken by anything. This is called the seeing, knowing, and understanding of a Bodhisattva, and not that of the world.
Good man! When a Bodhisattva sees that his preservation of pure precepts is firm and unshakable, his mind has no regret. Because there is no regret, his mind becomes greatly joyful. Because of joy, his mind becomes peaceful and blissful. Because of peace and bliss, his mind becomes tranquil. Because of tranquility, his mind attains right concentration without movement. Because he attains unmoving right concentration, he gains true knowledge and vision. Because he gains true knowledge and vision, he becomes weary of birth and death. Because he becomes weary of birth and death, he immediately attains liberation. Because he attains liberation, he clearly sees Buddha-nature.
This is called the seeing, knowing, and understanding of a Bodhisattva, and not that of the world.
Good man! This is what the world does not see, does not know, and does not understand, but what is the seeing, knowing, and understanding of a Bodhisattva.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! What is the way that a Bodhisattva cultivates and maintains pure precepts, with a mind free from regret, until he clearly sees the Buddha-nature?”
The Buddha taught:
“Good man! The prohibitive precepts of the worldly realm cannot be called pure. Why? Because worldly precepts are conditioned existents, their nature is not fixed, and therefore they are not ultimate. They are not practiced for the sake of all sentient beings. For this reason they are called impure. Because they are impure, there arises a mind of regret; because of regret, the mind does not rejoice; because it does not rejoice, there is no peace and happiness; because there is no peace and happiness, there is no stability; because there is no stability, there is no unmoving right concentration; because there is no unmoving right concentration, there is no true knowledge and vision; because there is no true knowledge and vision, there is no weariness of worldly existence; because there is no weariness, liberation is not attained; because liberation is not attained, the Buddha-nature is not seen; because the Buddha-nature is not seen, Great Nirvana is never attained. This is called the impure worldly prohibitive precepts.
Good man! The pure precepts of a Great Bodhisattva are called pure because precepts are not merely precepts, because they are not conditioned existence, because they are certainly ultimate, and because they are practiced for the sake of sentient beings. For these reasons they are called the pure precepts of a Great Bodhisattva.
Good man! When a Great Bodhisattva abides in pure precepts, although he does not wish to give rise to a mind free from regret, such a mind naturally arises.
Good man! It is like a person holding a bright mirror: although he does not seek to see his own face, his face naturally appears. It is like a farmer sowing seeds in fertile soil: although he does not expect sprouts to grow, the sprouts naturally emerge. It is also like lighting a lamp: although one does not wish specifically to eliminate darkness, the darkness naturally disappears.
Good man! When a Great Bodhisattva firmly upholds pure precepts, the spontaneous arising of a mind free from regret is also like this. Because he maintains pure precepts, his mind becomes joyful.
Good man! Just as a beautiful person sees their own appearance and gives rise to joy, one who maintains pure precepts is also like this.
Good man! One who breaks the precepts, seeing that the precepts are impure, does not rejoice in mind, just as a crippled person feels great sorrow and shame upon seeing their own appearance.
Good man! It is like two cowherd girls: one carries a vessel containing condensed milk, and the other carries a vessel containing milk. Together they go to the city to sell them. Halfway there, they stumble and fall, and both vessels are broken. Yet one person rejoices, while the other becomes sorrowful. The person who maintains the precepts and the person who breaks the precepts are also like this.
The one who maintains pure precepts has a joyful mind. Because of joy, he reflects: ‘In the Nirvana Sutra, all Buddhas, the Tathāgatas, have said: “A person who can maintain pure precepts will attain Nirvana.” Today I cultivate pure precepts in this way, and I too will attain Nirvana.’ Because of this cause and condition, his mind becomes peaceful and joyful.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! What is the difference between joy and happiness?”
The Buddha said:
“Good man! When a Great Bodhisattva does not commit evil, this is called joy. When he maintains pure precepts, this is called happiness.
Good man! When a Great Bodhisattva contemplates birth and death, this is called joy. When he sees Great Nirvana, this is called happiness. The inferior is called joy; the superior is called happiness. Leaving worldly phenomena is called joy; attaining the Unshared Dharma is called happiness.
Because of pure precepts, the body becomes light and the mouth does not speak harsh or erroneous words. At that time, whether the Bodhisattva sees, hears, smells, tastes, touches, or knows, there are no evil things. Because there is no evil, the mind becomes peaceful and secure; because of peace and security, he attains stillness and concentration; because of stillness and concentration, he sees and knows reality; because he sees and knows reality, he becomes weary of birth and death; because he becomes weary of birth and death, he attains liberation; because of liberation, he sees the Buddha-nature; because he sees the Buddha-nature, he attains Great Nirvana.
This is called a Bodhisattva maintaining pure precepts, not the worldly prohibitive precepts. Why? Good man! Because when a Great Bodhisattva receives and maintains pure precepts, there are five assisting factors. What are the five? First is faith, second is shame, third is moral dread, fourth is good spiritual friends, and fifth is reverence for the precepts.
Because he has already abandoned the five hindrances, his view becomes pure. Because he has abandoned the five evil views, his mind has no doubts. Because he has abandoned the five kinds of doubt—first, doubt in the Buddha; second, doubt in the Dharma; third, doubt in the Sangha; fourth, doubt in the precepts; and fifth, doubt in non-negligence—at that time the Bodhisattva immediately attains the five faculties: faith, mindfulness, diligence, concentration, and wisdom.
Because he attains the five faculties, he realizes the five kinds of Nirvana, namely liberation from form up to liberation from consciousness. This is called a Bodhisattva maintaining pure precepts, not the worldly kind.
Good man! This is what worldly people do not see, do not know, and do not understand; rather, it is what Bodhisattvas see, know, and understand.
Good man! If any of my disciples receive, maintain, read, recite, copy, or expound the teachings of the Mahāyāna Mahāparinirvāṇa Sutra, yet break the precepts, they will be criticized, despised, insulted, and slandered by others, who will say:
‘If the secret treasury of the Buddha’s Mahāparinirvāṇa Sutra truly possesses awesome power, then why does it allow a person who destroys the precepts they have received to do so? If someone who maintains this Mahāparinirvāṇa Sutra destroys the precepts, then one should know that this sutra has no awesome power. If it has no awesome power, then although one reads and recites it, there is no benefit.’
Because they despise and slander the Mahāparinirvāṇa Sutra, countless and boundless sentient beings will fall into the hells. A person who maintains this sutra but destroys the precepts is an evil spiritual friend of sentient beings, a companion of Māra, and is not my disciple. Such a person I also do not permit to receive and maintain this sutra. It would be better to tell them not to receive, maintain, or cultivate it than to allow someone who violates the precepts to receive, maintain, and practice it.
Good man! If my disciples receive, maintain, read, recite, copy, and expound the Nirvana Sutra, then their body and mind must be upright, careful, and cautious, without frivolity, carelessness, or agitation.
When the body acts frivolously, the mind treats things lightly, and the mind seeks possessions, this is called treating things lightly. When the body creates various karmic actions, this is called frivolity.
If my disciple seeks possessions and creates various karmic actions, they should not receive and maintain this Mahāyāna Mahāparinirvāṇa Sutra.
If a person receives and maintains this sutra in such a manner, it will cause many people to criticize them, saying:
‘If the secret treasury of the Buddha’s Mahāparinirvāṇa Sutra has awesome power, then why does it cause a person to seek possessions and create various karmic actions? If a person who maintains this sutra seeks possessions and creates various karmic actions, then one should know that this sutra has no awesome power. If it has no awesome power, then although one receives and maintains it, there is no benefit.’
Because they criticize and slander the Mahāparinirvāṇa Sutra, countless and boundless sentient beings will fall into the hells. A person who receives and maintains this sutra while seeking possessions and creating various karmic actions is an evil spiritual friend of sentient beings, a companion of Māra, and is not my disciple.”
Again, O virtuous man! If the disciples of mine uphold, read, recite, copy, or expound this Mahāparinirvāṇa Sūtra, they should not teach at an inappropriate time; they should not teach in a place where it is not suitable; they should not teach when no one has requested them to do so; they should not teach with a mind of contempt or arrogance; they should not teach everywhere indiscriminately; they should not teach while praising themselves; they should not teach while disparaging others; they should not teach for the purpose of destroying the Buddha’s Dharma; and they should not teach for the purpose of causing worldly teachings to flourish.
O virtuous man! If the disciples of mine uphold this sūtra and teach at an inappropriate time, or even teach in order to cause worldly teachings to flourish, then people will ridicule them and say: “If the secret treasury of the Buddha’s Mahāparinirvāṇa Sūtra possesses such awesome power, why does it cause those who teach it to teach at inappropriate times, or even to teach in order to cause worldly teachings to flourish? If one who upholds this sūtra teaches in such a manner, then one should know that this sūtra has no awesome power. If it has no awesome power, then although one has received and upheld this sūtra, it brings no benefit.” Because they slander the Mahāparinirvāṇa Sūtra, immeasurable sentient beings will fall into the hell realms. One who upholds this sūtra and teaches at inappropriate times, or even teaches in order to cause worldly teachings to flourish, is an evil spiritual friend of sentient beings, is a retainer of Māra, and is not a disciple of mine.
O virtuous man! If a person who upholds this sūtra wishes to expound the Mahāparinirvāṇa Sūtra, expound Buddha-nature, expound the secret treasury of the Tathāgata, expound the Mahāyāna, expound the Vaipulya sūtras, expound the Śrāvaka vehicle, expound the Pratyekabuddha vehicle, expound liberation, and wishes to see Buddha-nature, then first he must purify his own body. Because of purification, he will not be subject to reproach; because he is not subject to reproach, he will cause immeasurable sentient beings to develop pure faith in the Mahāparinirvāṇa Sūtra; because they have faith, they will revere this sūtra. If, upon hearing even a single verse, a single sentence, or a single word from a person who teaches the Dharma, someone gives rise to the mind of Anuttara-samyak-saṃbodhi (Unsurpassed Complete Enlightenment), then one should know that this person is a true spiritual friend of sentient beings, is a disciple of the Buddha, is not an evil spiritual friend, and is not a retainer of Māra. This is called a bodhisattva who is not of the worldly realm.
O virtuous man! This is what is called something that worldly people do not see, do not know, and do not understand, but which is seen, known, and understood by bodhisattvas.