THE MAHAYANA MAHAPARINIRVANA SUTRA
VOLUME XXII
Chapter 10: THE BODHISATTVA UNIVERSAL RADIANCE OF NOBLE VIRTUE KING 2
O good man! How does a great Bodhisattva who cultivates the Great Nirvana “hear without having heard”? The twelve divisions of the sutras contain profound and subtle meanings that previously had not been heard. Today, because of this sutra, one hears them completely. Previously, although one heard them, one only heard the names; now, in this Great Nirvana Sutra, one hears the meanings. The voice-hearers and Pratyekabuddhas only heard the names of the twelve divisions of the sutras and did not hear their meanings; now, in this sutra, they hear them completely. This is called “hearing without having heard.”
O good man! Among all the sutras of the voice-hearers and Pratyekabuddhas, they had never heard that the Buddha possesses permanence, bliss, self, and purity; that He does not ultimately enter extinction; that the Buddha, Dharma, Sangha, and Buddha-nature have no differing characteristics; that those who commit the four grave offenses, slander Mahayana scriptures, commit the five rebellious acts, and are icchantikas all possess Buddha-nature. Today, having heard this in this sutra, it is called “hearing without having heard.”
At that time, the great Bodhisattva Universal Radiance of Noble Virtue King said to the Buddha:
World-Honored One! If those who violate the grave precepts, slander Mahayana scriptures, commit the five rebellious acts, and are icchantikas all possess Buddha-nature, why do they fall into hell?
World-Honored One! Suppose those people possess Buddha-nature; then why do we say that they do not have permanence, bliss, self, and purity?
World-Honored One! If cutting off wholesome roots is called being an icchantika, then when wholesome roots are cut off, why is Buddha-nature not cut off? If Buddha-nature were cut off, how could it be said to be permanent, blissful, the self, and pure? Since Buddha-nature is not cut off, why is one called an icchantika?
World-Honored One! Committing the four grave offenses is called indeterminate; slandering Mahayana scriptures, committing the five rebellious acts, and the offense of being an icchantika are all called indeterminate. But if these beings were determined, how could they attain unsurpassed perfect enlightenment? Attaining the state of Stream-enterer up to Pratyekabuddha is also called indeterminate; if Stream-enterers up to Pratyekabuddhas were determined, they likewise should not attain unsurpassed perfect enlightenment!
World-Honored One! If committing the four grave offenses is indeterminate, then Stream-enterers up to Pratyekabuddhas are also indeterminate. If they are thus indeterminate, then all Buddhas and Tathagatas would also be indeterminate. If Buddhas are indeterminate, then the nature of Nirvana would also be indeterminate, and ultimately all phenomena would also be indeterminate. What does indeterminate mean? If an icchantika, after removing the condition of being an icchantika, can attain the Buddha path, then Buddhas and Tathagatas should also be the same: after entering Nirvana, they should emerge again and no longer remain in Nirvana. If this were so, then the nature of Nirvana would also be indeterminate. Because it is indeterminate, one should know that there is no permanence, bliss, self, and purity. Then why do you say that icchantikas and so forth will attain Nirvana?
At that time, the Buddha said to the great Bodhisattva Universal Radiance of Noble Virtue King:
Excellent! Excellent! O good man! Because you wish to benefit immeasurable sentient beings, to bring them peace and happiness, because of compassion and pity for all the world, and because you wish to increase the resolve of Bodhisattvas to awaken the mind of enlightenment, you ask such questions.
O good man! In past lives, you have drawn near to immeasurable Buddhas and World-Honored Ones. In the presence of those Buddhas, you planted various wholesome roots. Long ago, you accomplished the virtues of enlightenment, subdued the demons, caused them to disappear, and taught immeasurable and boundless sentient beings, enabling them all to attain unsurpassed perfect enlightenment. Long ago, you penetrated the profound and secret treasury of the Tathagata and had previously asked immeasurable Buddhas and World-Honored Ones of the past, as numerous as the sands of the Ganges, about such secret, wondrous, and profound meanings. Among all beings in the world—whether humans, gods, Shramanas, Brahmins, Mara kings, or Brahma kings—I have never seen anyone ask the Tathagata about such meanings. Now you should sincerely listen; I will distinguish and explain them for you.
O good man! An icchantika is also not determined. If it were determined, then an icchantika would never be able to attain unsurpassed perfect enlightenment. Because it is not determined, it is possible to attain it. As you asked: if Buddha-nature cannot be cut off, then how can an icchantika cut off wholesome roots?
O good man! Wholesome roots have two kinds: first, inner; second, outer. Buddha-nature is neither inner nor outer. Therefore, Buddha-nature cannot be cut off. Wholesome roots also have two kinds: first, conditioned (with outflows); second, unconditioned (without outflows). Buddha-nature is neither with outflows nor without outflows, therefore it cannot be cut off. There are also two kinds: first, permanent; second, impermanent. Buddha-nature is neither permanent nor impermanent, therefore it cannot be cut off. If something can be cut off, it can be restored; if it cannot be restored, it is called not cut off. If it is cut off, it is called an icchantika.
Committing the four grave offenses is also indeterminate. If it were determined, then those who commit the four grave offenses would never attain unsurpassed perfect enlightenment. Slandering Mahayana scriptures is also indeterminate; if it were determined, those who slander the true Dharma would never attain unsurpassed perfect enlightenment. Committing the five rebellious acts is also indeterminate; if it were determined, those who commit the five rebellious acts would never attain unsurpassed perfect enlightenment.
Form and the characteristics of form are both indeterminate; the characteristics of fragrance, taste, touch, the characteristic of arising, up to the characteristic of ignorance, the characteristics of aggregates, sense bases, and elements, the characteristics of the twenty-five existences, the four kinds of birth, and so forth, up to all phenomena, are all indeterminate.
O good man! It is like a magician who, in the midst of a crowd, transforms four kinds of armies, vehicles, elephants, horses, creates bodily adornments such as necklaces of jewels, and transforms cities, villages, forests, mountains, lakes, streams, rivers, wells, and so forth. Among that crowd are children who, because they lack wisdom, see all these things and believe them to be real. But the wise know that they are false, created through the power of magic that deceives the eyes of people.
O good man! All ordinary beings, as well as voice-hearers, Pratyekabuddhas, and so forth, see all phenomena as having fixed characteristics; this is likewise so. Buddhas and Bodhisattvas, regarding all phenomena, do not see fixed characteristics.
O good man! It is like children who, in summer, see shimmering sunlight and think it is water. When wise people see this shimmering sunlight, they never consider it real water; it is only the shimmering sunlight that deceives people’s eyes, not actual water. All ordinary beings, voice-hearers, and Pratyekabuddhas, seeing all phenomena, are likewise so; they all consider them real. But Buddhas and Bodhisattvas, regarding all phenomena, do not see fixed characteristics.
O good man! It is like a mountain valley where an echo arises because of sound. Children think it is a real sound, while wise people know it is not real, but only the false characteristic of sound echoing back to the ear consciousness.
O good man! All ordinary beings, voice-hearers, and Pratyekabuddhas regarding all phenomena are likewise so; they all see fixed characteristics. Buddhas, Bodhisattvas, and so forth understand clearly that all phenomena have no fixed characteristics, and see them as having the characteristics of impermanence, emptiness, and non-arising and non-ceasing. Therefore, the great Bodhisattva sees all phenomena as having the characteristic of impermanence.
O good man! There is also a fixed characteristic. What is the fixed characteristic? Permanence, bliss, self, and purity. Where is it? It is in the fruit of Nirvana.
Good man! The fruition of Stream-entry is also indeterminate; because it is indeterminate, after passing through eighty thousand kalpas one may attain the mind of Unsurpassed Complete and Perfect Enlightenment. The fruition of Once-returning is also indeterminate; because it is indeterminate, after passing through sixty thousand kalpas one may attain the mind of Unsurpassed Complete and Perfect Enlightenment. The fruition of Non-returning is also indeterminate; because it is indeterminate, after passing through forty thousand kalpas one may attain the mind of Unsurpassed Complete and Perfect Enlightenment. The fruition of Arhatship is also indeterminate; because it is indeterminate, after passing through twenty thousand kalpas one may attain the mind of Unsurpassed Complete and Perfect Enlightenment. The Pratyekabuddha is also indeterminate; because it is indeterminate, after passing through ten thousand kalpas one may attain the mind of Unsurpassed Complete and Perfect Enlightenment.
Good man! Today the Tathāgata, in the grove of the twin sāla trees, at the city of Kuśinagara, manifests lying upon a lion’s bed, about to enter Nirvāṇa, causing the disciples who have not yet attained the fruition of Arhatship and the powerful warriors to feel great sorrow. He also causes the devas, humans, asuras, gandharvas, garuḍas, kiṃnaras, mahoragas, and so forth to establish offerings, wishing to have everyone wrap the Tathāgata’s body with a thousand layers of woolen cloth, use the seven treasures as a coffin, fill it with fragrant oil, pile up fragrant wood to burn it, with only two things unable to be burned: first, the inner garment worn close to the body; second, the outer cloth wrapped around it. Also for the sake of sentient beings, he divides the relics into eight portions. All the Śrāvaka disciples say that the Tathāgata has entered Nirvāṇa. You should know that the Tathāgata also does not ultimately certainly enter Nirvāṇa. Why? Because the Tathāgata eternally abides and does not change. For this reason, the Tathāgata’s Nirvāṇa is also indeterminate.
Good man! You should know that the Tathāgata is also indeterminate. The Tathāgata is not a deva. Why? Because there are four kinds of devas: first, worldly devas; second, devas of birth; third, pure devas; fourth, devas of meaning. Worldly devas are the various kings. Devas of birth are from the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-perception. Pure devas are from Stream-enterers up to Pratyekabuddhas. Devas of meaning are the Great Bodhisattvas of the Ten Abodes and so forth. For this reason, the Bodhisattvas of the Ten Abodes are called devas of meaning, because they can clearly understand the meaning of all dharmas. What is meaning? It is seeing the emptiness of all dharmas.
Good man! The Tathāgata is not a king, nor is he the Four Heavenly Kings, nor the Heaven of Neither Perception nor Non-perception, nor Stream-enterer up to Pratyekabuddha, nor a Bodhisattva of the Ten Abodes. For this reason, the Tathāgata is not a deva. Yet sentient beings also call the Buddha “Deva among devas.” Therefore, the Tathāgata is neither a deva nor not a deva; neither a person nor not a person; neither a ghost nor not a ghost; neither hell, animal, or hungry ghost, nor not hell, animal, or hungry ghost; neither a sentient being nor not a sentient being; neither a dharma nor not a dharma; neither form nor not form; neither high nor not high; neither low nor not low; neither a characteristic nor not a characteristic; neither mind nor not mind; neither contaminated nor uncontaminated; neither conditioned nor unconditioned; neither permanent nor impermanent; neither illusion nor not illusion; neither a name nor not a name; neither concentration nor not concentration; neither existence nor non-existence; neither speech nor not speech; neither Tathāgata nor not Tathāgata. For this reason, the Tathāgata is indeterminate.
Good man! Why is the Tathāgata not called a worldly deva? Because worldly devas are kings, whereas the Tathāgata, from immeasurable and distant kalpas ago, abandoned the position of a king; therefore, the Tathāgata is not a king. Why is he not not a king? Because the Tathāgata manifested entering the household of King Śuddhodana in the city of Kapilavastu; therefore, the Tathāgata is not not a king.
He is not a deva of birth because the Tathāgata has long since transcended all realms; therefore, he is not a deva of birth. Why is he not not a deva of birth? Because he ascended to the Tuṣita Heaven and descended into Jambudvīpa; therefore, the Tathāgata is not not a deva of birth.
He is also not a pure deva. Why? Because the Tathāgata is not a Stream-enterer up to not a Pratyekabuddha; therefore, the Tathāgata is not a pure deva. He is also not not a pure deva. Why? Because the eight worldly dharmas cannot defile him. It is like a lotus flower that is not stained by water or dust; therefore, the Tathāgata is not not a pure deva.
He is also not a deva of meaning. Why? Because the Tathāgata is not a Bodhisattva of the Ten Abodes; therefore, the Tathāgata is not a deva of meaning. He is also not not a deva of meaning. Why? Because the Tathāgata constantly cultivates the ten meanings of emptiness; therefore, the Tathāgata is not not a deva of meaning.
The Tathāgata is not a person. Why? Because the Tathāgata has, through immeasurable kalpas, already departed from the human realm; therefore, he is not a person. He is also not not a person. Why? Because the Tathāgata manifested in the city of Kapilavastu; therefore, he is not not a person.
The Tathāgata is not a ghost. Why? Because he does not kill any sentient being; therefore, he is not a ghost. He is also not not a ghost. Why? Because he also uses the form of ghosts to transform and liberate sentient beings; therefore, he is not not a ghost.
The Tathāgata is also not hell, animal, or hungry ghost. Why? Because the Tathāgata has long since abandoned evil karma; therefore, he is not hell, animal, or hungry ghost. He is also not not hell, animal, or hungry ghost. Why? Because the Tathāgata also manifests receiving bodies in the three evil paths in order to teach and transform sentient beings; therefore, he is not not hell, animal, or hungry ghost.
He is also not a sentient being. Why? Because he has long since abandoned the nature of sentient beings; therefore, the Tathāgata is not a sentient being. He is also not not a sentient being. Why? Because when teaching and explaining, he must manifest the appearance of a sentient being; therefore, the Tathāgata is not not a sentient being.
The Tathāgata is not a dharma. Why? Because all dharmas have various characteristics, whereas the Tathāgata is not like that; he has only one characteristic. Therefore, he is not a dharma. He is also not not a dharma. Why? Because the Tathāgata is the Dharma Realm; therefore, he is also not not a dharma.
The Tathāgata is not form. Why? Because he is not included among the ten kinds of form dharmas; therefore, he is not form. He is also not not form. Why? Because his body possesses the thirty-two excellent marks and eighty minor characteristics; therefore, he is not not form.
The Tathāgata is not high. Why? Because he has eliminated all forms; therefore, he is not high. He is also not not high. Why? Because no one in all the worlds can see the mark of the protuberance on the crown of the Tathāgata’s head; therefore, he is not not high.
The Tathāgata is not low. Why? Because he has long since departed from the bondage of arrogance; therefore, he is not low. He is also not not low. Why? Because he manifested a body of three cubits for the Elder Ghoṣila; therefore, he is not not low.
The Tathāgata is not a characteristic. Why? Because he has long since departed from all characteristics; therefore, he is not a characteristic. He is also not not a characteristic. Why? Because he clearly knows all characteristics; therefore, he is not not a characteristic.
The Tathāgata is not mind. Why? Because its characteristic is empty like space; therefore, he is not mind. He is also not not mind. Why? Because he possesses the ten powers of wisdom and the ten mind dharmas, and can also clearly know the minds of sentient beings; therefore, he is not not mind.
The Tathāgata is not conditioned.
Why? Because it has permanence, bliss, self, and purity, therefore it is not conditioned. Nor is it unconditioned. Why? Because it manifests coming, going, sitting, lying down, and entering Nirvana, therefore it is not unconditioned. The Tathāgata is not permanent. Why? Because he has a body subject to segmentation and transformation, therefore he is not permanent. Why is he not permanent? Because he has awareness; a permanent dharma does not have awareness, just like space. The Tathāgata has awareness, therefore he is not permanent. Why is he not permanent? Because he speaks; a permanent dharma does not speak, just like space. The Tathāgata speaks, therefore he is impermanent. Having a name and family lineage is called impermanence; only a dharma without name and lineage is called permanence. Space is permanent, therefore it has no name or lineage. The Tathāgata has the family name Gautama, therefore he is impermanent. Having parents is called impermanence; only that which has no parents is called permanence. Space is permanent, therefore it has no parents. The Buddha has parents, therefore he is called impermanent. Having the four modes of deportment is called impermanence; only that which has no four modes of deportment is called permanence. Space is permanent, therefore it has no four modes of deportment. The Buddha has the four modes of deportment, therefore he is called impermanent. A permanently abiding dharma has no location; space permanently abides, therefore it has no location. The Tathāgata appeared in Central India and stayed in the city of Śrāvastī (Śrāvastī), or in the city of Rājagṛha; therefore he is impermanent. For this reason, the Tathāgata is not permanent. He is also not non-permanent. Why? Because birth ceases; a dharma that has birth is called impermanent, while a dharma without birth is called permanent. The Tathāgata is unborn, therefore he is called permanent. A permanently abiding dharma has no inherent nature; a dharma that has inherent nature is impermanent. The Tathāgata is unborn and without inherent nature; because he is unborn and without inherent nature, he is called permanent. A permanent dharma pervades all places like space, with no place where it does not exist. The Tathāgata is likewise pervasive in all places, therefore he is called permanent. An impermanent dharma, however, may be said to exist here and not exist there. The Tathāgata is not like this; it cannot be said that he exists here and does not exist there, therefore he is called permanent. An impermanent dharma sometimes exists and sometimes does not exist. The Tathāgata is not like this; he is not something that sometimes exists and sometimes does not exist, therefore he is called permanent. A permanently abiding dharma has no name and no form. Space permanently abides and has no name and no form. The Tathāgata is likewise without name and without form, therefore he is called permanent. A permanently abiding dharma has neither cause nor effect. Space permanently abides and therefore has neither cause nor effect. The Tathāgata is likewise without cause and effect, therefore he is called permanent. A permanently abiding dharma is not contained within the three times. The Tathāgata is likewise not contained within the three times, therefore he is called permanent.
The Tathāgata is not an illusion. Why? Because he has eliminated all false and deceptive minds, therefore he is not an illusion. He is also not non-illusion. Why? Because the Tathāgata can at times divide one body into countless bodies and combine countless bodies into one body; he can pass directly through mountains and walls without obstruction, walk on water as though walking on land, enter the earth as though entering water, walk through the sky as though walking on land; his body can emit smoke and fire like a great mass of flames; clouds and thunder can shake with terrifying sounds; he may manifest cities, villages, houses, mountains, rivers, trees, or manifest a large body or a small body, a male body, a female body, a boy’s body, or a girl’s body. Therefore the Tathāgata is also not non-illusion.
The Tathāgata is not concentration. Why? Because while dwelling in the forest of the twin Śāla trees, in the city of Kuśinagara, he manifested entering Nirvana; therefore he is not concentration. He is also not non-concentration. Why? Because he possesses permanence, bliss, self, and purity; therefore the Tathāgata is not non-concentration.
The Tathāgata is not defiled by outflows. Why? Because he has severed the three outflows, therefore he is not one with outflows. The three outflows are: all afflictions in the desire realm except ignorance, which are called the desire outflow; all afflictions in the form and formless realms except ignorance, which are called the existence outflow; and ignorance within the three realms, which is called the ignorance outflow. The Tathāgata has permanently severed them, therefore he is not subject to outflows.
Furthermore, all ordinary beings do not see the outflows. How do ordinary beings fail to see the outflows? All ordinary beings have doubts concerning the future: Will there be a body in the future? Will there not be a body? Did the body originally exist in the past? Did it originally not exist? Does the body exist in the present? Does the body not exist? If there is a self, is it form? Is it not form? Is it form and not form? Is it neither form nor not form? Is it perception? Is it not perception? Is it perception and not perception? Is it neither perception nor not perception? Is this body dependent on something else? Is it not dependent on something else? Is it both dependent and not dependent? Is it neither dependent nor not dependent? Is there life without a body? Is there a body without life? Is there both body and life? Is there neither body nor life? Are body and life permanent? Impermanent? Both permanent and impermanent? Neither permanent nor impermanent? Are body and life created by the Sovereign Heaven? Created by seasons and time? Created without cause? Created by the nature of the world? Created by atoms? Created by dharmas and non-dharmas? Created by knowledgeable people? Created by afflictions? Created by parents? Is the self located in the mind? In the eyes? Pervading throughout the body? From where does it come? Where does it go? Who gives birth? Who dies? Was my self in the past of the Brahmin caste? The Kṣatriya caste? The Vaiśya caste? The Śūdra caste? To which lineage will it belong in the future? In the past, was this body of mine male? Female? An animal? If I kill living beings, will there be sin? Will there be no sin? Up to drinking alcohol, will there be sin? Will there be no sin? Did I create it myself? Was it created by others? Does the self receive the results of karma? Does the body receive the results?
The minds of sentient beings are covered by countless afflictions, causing them to hold such doubts and views. From these doubtful views arise six kinds of thoughts: the definite existence of self; the definite non-existence of self; the view that the self sees itself as self; the view that the self sees itself as non-self; the view that non-self sees itself as self; and the views that the self acts, the self experiences results, and the self knows. These are called views of attachment. The Tathāgata has completely cut off such countless roots of false, outflow-based views, therefore he is not subject to outflows.
O good son! The great bodhisattvas who cultivate the holy practice in Great Nirvana also completely cut off such outflows. The Buddhas and Tathāgatas constantly cultivate the holy practice, therefore they are also without outflows. O good son! Ordinary beings cannot skillfully restrain the five sense faculties, therefore they have the three outflows and are carried by evil karma to unfortunate places. O good son! It is like a wild horse with a fierce nature that can cause its rider to fall into danger. Those who do not skillfully restrain the five sense faculties are likewise carried away from the wholesome path of Nirvana to evil destinations. It is like a fierce elephant whose nature has not yet been tamed; its rider cannot control it according to his wishes, and it carries the person away from cities and villages into desolate places. Those who do not skillfully restrain the five sense faculties are likewise led away from the city of Nirvana into the wilderness of birth and death. O good son! It is like a treacherous minister who persuades a king to commit evil acts; the treacherous ministers of the five sense faculties are the same, constantly teaching sentient beings to create countless evil deeds.
O good son! It is like a rebellious child who does not obey the teachings of parents and teachers, and therefore commits every kind of evil. Those who do not discipline the five sense faculties are the same; they do not accept the wholesome teachings of virtuous teachers and therefore commit every kind of evil. O good son! Ordinary beings who cannot restrain the five sense faculties are constantly harmed by hell beings, hungry ghosts, and animals, just as thieves harm good people. O good son! Ordinary beings who do not restrain the five sense faculties chase after the five sense objects, like a cowherd who fails to guard his cattle and allows them to destroy another person’s crops. Ordinary beings who do not restrain the five sense faculties therefore constantly remain in various realms and experience much suffering and distress. O good son! Great bodhisattvas who cultivate Great Nirvana, when practicing the holy conduct, are always able to skillfully discipline and restrain the five sense faculties, fear greed, anger, ignorance, arrogance, and jealousy, and thereby attain all wholesome dharmas.
O virtuous son! If there is someone who can skillfully guard the five faculties, then he can restrain the mind; if he can restrain the mind, then he can restrain the five faculties. It is like a person who supports the king: by supporting the kingdom, he supports the king; by supporting the king, he supports the kingdom. The Great Bodhisattva is also like this. If he hears this Great Nirvana Sutra, he gains wisdom; if he gains wisdom, he gains focused mindfulness. If the five faculties become scattered, right mindfulness can cause them to stop. Why? Because it is mindfulness and wisdom.
O virtuous son! It is like a skilled cowherd. Suppose the cows run here and there and eat the rice seedlings and crops of others; he immediately restrains them so that they do not cause much damage. The Great Bodhisattva is also like this. Through the causes and conditions of wisdom, he gathers and restrains the five faculties, preventing them from becoming scattered. Because the Great Bodhisattva possesses mindfulness and wisdom, he does not perceive the mark of self, does not perceive the mark of what belongs to self, does not perceive sentient beings or the places of their enjoyment. He sees that all dharmas share the same mark of the Dharma-nature, producing the appearance of earth, stones, tiles, and gravel. Just as houses arise through various conditions and have no fixed nature, he sees that sentient beings are formed through the combination of the four great elements and the five aggregates and have no fixed nature. Because they have no fixed nature, the Bodhisattva does not give rise to attachment within them.
All ordinary people see that there are sentient beings and therefore give rise to various afflictions. The Great Bodhisattva who cultivates Great Nirvana, because of mindfulness and wisdom, does not give rise to attachment toward sentient beings.
Furthermore, the Great Bodhisattva who cultivates Great Nirvana does not cling to the mark of sentient beings but manifests the marks of all dharmas.
O virtuous son! It is like a painter who uses various colors to create images, whether of men, women, oxen, or horses. Ordinary people without wisdom, seeing such things, think that there truly are marks of men, women, and so forth; but the painter clearly knows that there are no men or women. The Great Bodhisattva is also like this. Regarding the differing marks of all dharmas, he contemplates and sees one single mark and never perceives a mark of sentient beings. Why? Because he possesses mindfulness and wisdom.
When the Great Bodhisattva cultivates Great Nirvana and sees a beautiful woman, he never gives rise to a mind of attachment.
Why? Because he skillfully contemplates.
O virtuous son! The Great Bodhisattva knows that the five desires are dharmas without true joy and without cessation, like a dog gnawing a dry bone, like a person carrying fire while walking against the wind, like a poisonous snake kept inside a box, like something obtained in a dream, like a fruit tree beside a road whose fruits are picked by many people, like a flock of birds chasing after a piece of meat, like a reflection in water, like marks drawn upon water, like weaving until all thread is exhausted, like a prisoner going to the marketplace, like borrowing power that cannot last long. The Great Bodhisattva contemplates that the five desires have many such faults and evils.
O virtuous son! The Great Bodhisattva observes that sentient beings, because of the causes and conditions of form, fragrance, taste, and touch, from countless and immeasurable kalpas until now have constantly endured suffering and affliction. In a single kalpa, for each individual sentient being, the bones of their bodies piled up would be as high as Mount Vulture Peak (Vulture Mountain) in the city of Rajagriha; the milk they drank from their mothers would be greater than the waters of the four seas; the blood flowing from their bodies would be greater than the waters of the four seas; the tears they shed grieving over deceased fathers, mothers, brothers, sisters, spouses, children, and relatives would exceed the waters of the four seas. If all the grasses and trees on the earth were made into counting sticks longer than four inches to count their parents, it still could not be finished.
From beginningless immeasurable kalpas until now, whether in hell, as animals, or as hungry ghosts, they have endured countless sufferings impossible to calculate. It would be possible to crush this entire earth into something as small as an apple and still finish it, but the cycle of birth and death is difficult to end.
The Great Bodhisattva deeply contemplates in this way, seeing that all sentient beings, because of the causes and conditions of the five desires, undergo immeasurable suffering. Knowing that the suffering of birth and death is thus, the Bodhisattva does not lose mindfulness and wisdom.
O virtuous son! It is like in the world there are crowds of people filling an area twenty-five miles in all directions. The king orders an official to carry a bowl full of oil and walk through the middle of that crowd without spilling it. If even one drop spills, he will receive the punishment of death. The king also sends a person carrying a sword to follow behind him and intimidate him. The official follows the king’s command, concentrates, and carefully maintains the bowl of oil, passing through such a crowd.
Although that person does not see the five pleasing objects of sensual desire, his mind constantly thinks: “If I become negligent and become attached to the five desires, I will lose my life, and no one will be able to save me.” Because of this fear, he does not spill even one drop of oil.
The Great Bodhisattva is also like this. Remaining within birth and death, he does not lose mindfulness and wisdom. Therefore, although he sees the five desires, his mind does not become attached. If he sees beautiful forms, he does not give rise to the mark of form, but only contemplates the mark of suffering; up to the mark of consciousness, it is also the same. He does not give rise to the mark of arising, does not give rise to the mark of ceasing, does not give rise to the mark of causes, but only contemplates the mark of combination.
At that time, the five faculties of the Bodhisattva are completely pure. Because the five faculties are pure, he maintains the faculty of precepts completely. All ordinary people’s five faculties are impure, and because they do not skillfully guard them, they are called faculties with outflows. The Bodhisattva has completely cut them off and therefore is called without outflows. The Tathagata has uprooted and completely severed their roots, and therefore they are not outflows.
Furthermore, O virtuous son! There is also separation from outflows. The Great Bodhisattva, wishing to attain the unsurpassed ambrosial Buddha-fruit, separates from all evil outflows.
What is separation? If one can cultivate the practice of the Great Nirvana Sutra, transcribe it, receive and uphold it, read and recite it, explain it, and contemplate its meaning, this is called separation.
Why? O virtuous son! Among the twelve divisions of Buddhist scriptures, I do not see any that can separate one from evil outflows as this Great Nirvana Vaipulya Sutra can.
O virtuous son! It is like a skilled teacher instructing disciples. Among the disciples, those who receive the teachings do not create evil in their minds. The Great Bodhisattva who cultivates this wondrous Great Nirvana scripture is also like this; his mind does not create evil.
O virtuous son! It is like in the world there is a powerful mantra. If someone hears this mantra just once, then for seven years afterward they will not be poisoned, and poisonous snakes cannot bite them. If someone reads and recites it, they will have no troubles throughout their entire life.
O virtuous son! It is the same with this. If there is a sentient being who hears this Great Nirvana Sutra once, for seven lifetimes they will not fall into the evil paths. If someone transcribes, reads and recites, explains, and contemplates the meaning of this scripture, they will certainly see Buddha-nature, attain unsurpassed right and equal perfect enlightenment, just as that holy king obtained the ambrosial nectar.
O virtuous son! This Great Nirvana Sutra possesses immeasurable merits and virtues such as these.
O virtuous son! If there is someone who transcribes, reads and recites, explains, or contemplates the meaning of this sutra, you should know that this person is truly my disciple, skillfully receiving my teachings. This is a person whom I always see, whom I always remember, and who understands that I do not enter Nirvana.
Wherever this person may be—whether in cities, towns, villages, mountains, forests, wilderness, rooms, fields, gardens, houses, towers, palaces, and so forth—I am also there, always abiding and never leaving.
Toward this person, I always accept offerings, sometimes appearing as a bhikshu, a bhikshuni, a Brahmin, a practitioner of Brahma, or a poor beggar.
How can one cause this person to know that the Tathagata has accepted the offerings that he or she has made?
O virtuous son! In dreams, this person may see the image of the Buddha, or images of devas, ascetics, kings, wheel-turning sage kings, or lion kings; or see images of lotus flowers, Udumbara flowers; or see high mountains and great oceans; or see the sun and moon; or see white elephants and white horses; or see parents; or receive flowers, fruits, gold, silver, lapis lazuli, crystal, and other precious treasures, as well as the five products of cow’s milk.
At that time, one should know that the Tathagata has accepted that offering.
After waking, this person becomes joyful, immediately obtains the things needed for daily use, does not think of evil at all, and delights in cultivating wholesome Dharma.
O virtuous son! The Great Nirvana Sutra can accomplish immeasurable, boundless, countless, inconceivable merits and virtues such as these.
O virtuous son! Now you should believe and accept my words. If any virtuous man or virtuous woman wishes to see me, wishes to honor me, wishes to see me in accordance with the Dharma-nature, wishes to attain the concentration of emptiness, wishes to see the true mark, wishes to cultivate the Shurangama concentration, the Lion King concentration, wishes to destroy the eight kinds of demons (these eight kinds of demons are: the four demons, impermanence, non-joy, non-self, and non-purity), wishes to enjoy happiness among humans or in the heavens, then upon seeing someone who upholds, transcribes, reads and recites, explains to others, or contemplates the meaning of the Great Nirvana Sutra, one should draw near to, rely upon, learn from, make offerings to, honor, respect, praise, wash their hands and feet, arrange their bedding, and provide the four necessary requisites completely without deficiency.
If that person comes from afar, one should welcome them from outside ten yojanas. For the sake of this sutra, one should offer precious objects; if one has no possessions, one should sell one’s own body.
Why? Because this sutra is harder to encounter than even the Udumbara flower.
O virtuous son! I remember in the past, countless and boundless nayutas of kalpas ago, there was a world called Saha. There was a World-Honored One named Shakyamuni Tathagata, Worthy One, Rightly and Universally Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, who preached this Great Nirvana Sutra for the great assembly.
At that time, from good spiritual friends I heard that this Buddha would preach this Great Nirvana Sutra for the great assembly. Having heard this, my mind became greatly joyful, and I wished to prepare offerings. But because my family was poor, I had nothing to offer. I wanted to sell my own body, but because my blessings were insufficient, I could not sell it.
I then returned home. Along the way, I met a person and said: “I wish to sell my body. Will you buy it?”
That person replied: “There is work in my household that no one can do. If you can do it, I will buy you.”
I immediately asked: “What work do you have that no one can do?”
That person replied: “I have a strange illness. The physician has prescribed that every day I must consume three ounces of human flesh. If you can use flesh from your own body to provide me three ounces each day, then I will pay you five gold coins.”
At that time, having heard this, I was greatly joyful in mind. I said: “Give me the money first. After seven days, when I have finished the work, I will return to meet you.”
That person replied: “Seven days is not possible. I can give you only one day.”
O good man! At that time, I received the gold money and then brought it to the place of the Buddha. I bowed my head in reverence at the Buddha’s feet, offered all the gold money as a donation, and then with wholehearted sincerity listened to this sutra. Although I heard the sutra, I was only able to receive and uphold one verse:
The Tathāgata has realized Nirvāṇa,
Forever ending birth and death.
If anyone listens with wholehearted devotion,
They will always attain immeasurable joy.
After hearing the verse, I immediately returned to the sick person’s home. O good man! At that time, although I supplied three ounces of meat every day, because of the causes and conditions of remembering and contemplating that verse, I did not regard it as painful. For a full month, I did not miss a single day. O good man! Because of this cause and condition, that person recovered from illness, and my own body also healed without injury. At that time, when I saw that my body was completely whole and intact, I immediately aroused the unsurpassed Bodhi mind. If the power of a single verse is still like this, how much more so for receiving, upholding, reading, and reciting this entire sutra! Hearing that this sutra has such benefits, I became even more determined and vowed that in a future life I would become a Buddha with the name Śākyamuni.
O good man! Due to the wondrous power and causes and conditions of a single verse, it has enabled me today, in this great assembly, to expound this entire sutra for gods and humans. O good man! Because of this cause and condition, the Mahāparinirvāṇa Sutra is inconceivable, accomplishing immeasurable and boundless merits and virtues, even becoming the profound secret Dharma treasury of all Buddhas and Tathāgatas. Therefore, whoever is able to receive and uphold this sutra will be far removed from all defiling outflows.
Those defiling outflows are like fierce elephants, wild horses, vicious cattle, ferocious dogs, poisonous snakes, places filled with poisonous thorns, deep mountains and steep abysses, swirling currents, evil people, evil lands, evil cities, evil households, evil friends, and so forth. Such harmful things, if they become causes for outflows, a Bodhisattva immediately stays away from them; if they cannot become causes, one does not need to stay away. If they increase conditioned existence and outflows, one stays away; if they do not increase them, one does not stay away. If they lead to evil dharmas, one stays away; if they lead to goodness, one does not stay away.
What does it mean to stay away? It means not taking up knives or staffs, but always using skillful means and right wisdom to stay away. Therefore, this is called the separation of right wisdom. Because one gives rise to wholesome dharmas, one separates from unwholesome dharmas. The Great Bodhisattva observes his own body as illness, as sores, as boils, as resentment, as an arrow embedded in the body, and so forth. These are great sufferings and are the source of all wholesome and unwholesome dharmas. Although this body is impure in such a way, the Bodhisattva still cares for and nourishes it. Why? It is not because he is attached to this body, but because of wholesome dharmas; not because of birth and death, but because of Nirvāṇa; because of permanence, bliss, self, and purity, not because of impermanence, suffering, non-self, and impurity; because of the Bodhi path, not because of any other path; because of the One Vehicle, not because of the Two Vehicles; because of the body adorned with the thirty-two excellent marks and eighty wondrous characteristics; and even not because of a body that is neither with perception nor without perception; because of the Dharma Wheel King, not because of the Wheel-Turning King.
O good man! The Great Bodhisattva must preserve and protect the body. Why? If one does not preserve body and life, one’s life will not remain complete. If it is not complete, one cannot transcribe, receive and uphold, read and recite, explain for others, or contemplate the meaning of the Mahāparinirvāṇa Sutra. Therefore, the Bodhisattva skillfully preserves body and life. Because of this meaning, the Bodhisattva is able to stay away from all evil outflows.
O good man! Just as a person who wishes to cross a river must skillfully preserve the boat; just as a traveler must skillfully care for a fine horse; just as a farmer cultivating crops must skillfully preserve fertilizer; just as, in order to cure a poisonous disease, one skillfully preserves poisonous snakes; just as a person protects a Caṇḍāla for the sake of wealth; just as one raises a strong warrior to defeat enemies; just as a cold person wishes to preserve a flame; just as a person suffering from leprosy seeks poisonous medicine. The Great Bodhisattva is also like this. Although he sees this body as filled with countless forms of filth, because he wishes to receive and uphold the Mahāparinirvāṇa Sutra, he must protect and nourish it without allowing it to become deficient.
The Great Bodhisattva views an evil elephant and an evil friend as equal and not two. Why? Because both can harm the body. However, toward the evil elephant, the Bodhisattva’s mind has no fear, while toward an evil friend, his mind is greatly afraid. Why? Because an evil elephant can harm only the body but cannot harm the mind, whereas an evil friend harms both; because an evil elephant harms only one body, while an evil friend harms countless wholesome bodies and countless wholesome minds; because an evil elephant destroys only an impure, foul-smelling body, while an evil friend can destroy both the pure body and pure mind; because an evil elephant can only harm the body of flesh and blood, while an evil friend harms the Dharma body; because when an evil elephant kills, it does not cause one to fall into the three evil destinies, but when an evil friend causes killing, it certainly leads to the three evil destinies; because an evil elephant is only an enemy of the body, while an evil friend is an enemy of wholesome Dharma. Therefore, the Bodhisattva should always stay away from evil friends. Such defiling outflows arise because ordinary beings do not stay away from them. The Bodhisattva has already stayed away and therefore no longer has outflows. If a Bodhisattva who has no outflows is already like this, how much more so the Tathāgata! Therefore, the Tathāgata has no remaining outflows.
What does it mean to be close to outflows? All ordinary beings receive clothing, food, bedding, and medicine because of their attachment to the body and mind. Seeking such things, they create various evil deeds, not knowing the faults of being trapped in the cycle of rebirth in the three evil destinies. Therefore, this is called outflow.
The Great Bodhisattva sees such faults and immediately stays away. If clothing is needed, he receives it, not for the sake of the body but only for the sake of Dharma. He does not nourish pride and arrogance; his mind is always humble. He does not receive it for adornment, but only because of shame and modesty, and to protect against cold, heat, wind, water, insects, flies, mosquitoes, snakes, and scorpions. Although he receives food and drink, his mind is not attached at all. It is not for his own body but always for the true Dharma; not for flesh and skin but only for sentient beings; not for arrogance and conceit but for the strength of the body; not because of anger but to cure the illness of hunger and thirst. Even when receiving excellent food, his mind is never attached.
Receiving rooms and houses is the same. His mind is no longer bound by greed and pride. It is for the house of Bodhi, to prevent the thieves of afflictions; he receives dwellings only to protect against rain and wind. When seeking medicine, his mind is not attached or arrogant; it is only for the true Dharma, not for maintaining life, and not for ordinary bodily existence.
O good man! Just as a person suffering from a boil applies medicine and wraps it with cloth, using medicine to draw out blood and pus; because he wishes the boil to heal, he must use medicine; because he wishes to avoid poisonous winds, he stays inside a sealed house. The Great Bodhisattva is also like this. He regards the body as a boil and uses clothing to cover it; because of the nine openings that discharge blood and pus (impurity), he seeks food and drink; because of avoiding wind and rain, he accepts dwelling places; because of the arising of the four harmful poisons, he seeks medicine.
The Bodhisattva receives the four offerings for the sake of the Bodhi path, not for the sake of life. Why? Because the Great Bodhisattva thinks: “If I do not accept the four offerings, my body will become weakened and no longer firm. If it is not firm, it cannot endure hardship. If it cannot endure hardship, it cannot cultivate wholesome Dharma. If I am able to endure suffering, I can cultivate immeasurable wholesome dharmas. If I cannot endure suffering, then toward painful feelings I will give rise to anger, and toward pleasant feelings I will give rise to attachment. If I seek pleasure and do not obtain it, I will become deluded.” Therefore, ordinary beings, regarding offerings, give rise to conditioned existence and outflows.
The Bodhisattva, because of profound contemplation, does not give rise to outflows. Therefore, if the Bodhisattva is called without outflows, how could the Tathāgata be called with outflows? Therefore, the Tathāgata is not called one with outflows.