THE GREAT PARINIRVANA SUTRA
VOLUME XXIII
Chapter 10: THE BODHISATTVA RADIANTLY PERVADING HIGH AND NOBLE VIRTUOUS KING 3
Furthermore, O good man! All ordinary beings, even though they skillfully guard their body and mind, still give rise to three kinds of evil thoughts. For this reason, although they have already cut off afflictions and are born in the realm of Neither Perception nor Non-Perception, they still return and fall into the three evil paths. O good man! It is like a person who crosses the great ocean, about to reach the other shore, yet drowns before arriving. Ordinary beings are likewise: they are about to leave the three realms, yet still return and fall into the three evil paths. Why? Because they lack wholesome thoughts.
What are wholesome thoughts? They are the six bases of mindfulness. Ordinary beings have weak wholesome minds and powerful unwholesome minds. Because the wholesome mind is weak, the wisdom mind is also inferior; because the wisdom mind is inferior, the outflows increase and grow.
The great Bodhisattva, using the pure eye of wisdom, sees the faults of the three kinds of thoughts, knows that these three kinds of thoughts bring many calamities, and that they constantly create enmity with sentient beings toward the Three Vehicles. Because of these three kinds of thoughts, countless ordinary beings cannot see the Buddha-nature, and throughout immeasurable kalpas give rise to inverted thoughts, thinking: “The World-Honored Buddha does not possess permanence, bliss, and self, but only purity. The Tathagata enters Nirvana forever. All sentient beings are without permanence, without bliss, without self, and without purity. In truth, there are no Three Vehicles, but because of inverted thoughts, people say there are Three Vehicles. The One True Way is real and without falsehood, but because of inverted thoughts, people believe there is no One True Way.”
These three evil thoughts are constantly reproached by all Buddhas and Bodhisattvas. These three evil thoughts constantly harm oneself and also harm others. When one possesses these three thoughts, all kinds of evil are constantly produced. These three thoughts are the three bonds that bind sentient beings within endless birth and death.
The great Bodhisattva constantly contemplates these three thoughts in this way. Whenever there is a cause or condition by which a desire-thought should arise, the Bodhisattva remains silent and does not accept it. It is like a beautiful and pure person refusing to accept all filthy and impure excrement; like a red-hot iron that no one would grasp; like the Brahmin river that does not accept beef; like a person who is full does not accept inferior food; like a Wheel-Turning King who does not sit together on the same bed with all outcasts. The great Bodhisattva despises these three evil thoughts and does not accept or crave them in the same way.
Why?
The Bodhisattva reflects: “Sentient beings know that I am a field of merit, so how could I accept this evil dharma? If I accept evil thoughts, I cannot become a field of merit for sentient beings. I myself do not claim to be a field of merit; sentient beings see the appearance and then say that I am a field of merit. Now, if I give rise to such evil thoughts, I deceive all sentient beings. In the past, because I deceived others, I wandered through birth and death for immeasurable kalpas and fell into the three evil paths.
“If I accept offerings from the faithful with an evil mind, all gods, humans, and sages who possess the five supernatural powers will clearly see and know it and will reproach me. If I accept offerings from the faithful with evil thoughts, I cause the donor’s karmic reward to diminish or even disappear. If I use an evil mind to enjoy the offerings of donors, I will become an enemy of the donor. All donors always regard me like their own child, so how could I deceive them lightly and give rise to thoughts of enmity?
“Why? Because I cause donors not to obtain reward, or to obtain only a small reward. I always call myself a renunciant. A renunciant should not give rise to an evil mind; if one gives rise to an evil mind, one is not a renunciant. A renunciant’s body and speech must correspond with each other; if they do not correspond, one is not a renunciant.
“I have already abandoned parents, brothers, wives, children, relatives, and friends to leave home and cultivate the Way. This is precisely for cultivating wholesome thoughts, not for practicing unwholesome thoughts.
“It is like a person who enters the ocean searching for precious jewels but does not take the jewels, only taking glass instead. It is like a person who abandons beautiful music and plays among a pile of filthy excrement. It is like abandoning a noble woman and having an illicit relationship with a servant girl. It is like abandoning a golden vessel and using an earthen pot instead. It is like abandoning ambrosia and drinking poison. It is like abandoning a skilled, experienced, and familiar physician and following an inferior physician, an enemy, to seek medicine.
“I am also like this: I have left behind the Dharma ambrosia of the Great Teacher, the Tathagata, the World-Honored One, and instead drink the various evil thoughts of the enemy, Mara.
“The human body is difficult to obtain, like the udumbara flower, yet now I have obtained it. The Tathagata is difficult to encounter, like the udumbara flower, yet I have encountered Him. The pure Dharma treasure is difficult to hear, yet now I have heard it, like a blind turtle encountering a floating log.
“Human life does not remain; it passes quickly like a waterfall rushing downward. Although I exist today, tomorrow is difficult to preserve. Why then should I let my mind dwell on evil dharmas? Youth does not remain, like a running horse. Why should I rely on it and give rise to arrogance?
“It is like an evil ghost watching for people’s faults; the evil ghosts of the four elements are also like this, constantly seeking my faults. Why then should I allow evil thoughts to arise?
“It is like a decaying house about to collapse; my life is also like this. Why then should I give rise to an evil mind?
“I am a Śramaṇa. A Śramaṇa is called one who awakens to wholesome thoughts. Now I give rise to unwholesome thoughts—how can I be called a Śramaṇa?
“I am one who has left home. One who has left home cultivates the path of goodness. Now I do evil—how can I rightly be called one who has left home?
“Now I am a true Brahmin. A Brahmin is one who cultivates pure conduct. Now I practice evil and impure thoughts—how can I be called a Brahmin?
“Now I belong to the great Kshatriya clan. The Kshatriya clan can destroy enemies and adversaries. Now I cannot destroy evil enemies and adversaries—how can I be called a member of the Kshatriya clan?
“I am a Bhikshu. A Bhikshu is one who destroys afflictions. Now I do not destroy the afflictions of evil thoughts—how can I deserve to be called a Bhikshu?
“In the world there are six things difficult to encounter, and now I have encountered them. Why then should I allow evil thoughts to remain in my mind?
“What are these six things? First, the arising of a Buddha in the world is difficult to encounter. Second, hearing the true Dharma is difficult. Third, giving rise to a wholesome mind is difficult. Fourth, being born in a civilized country is difficult. Fifth, obtaining a human body is difficult. Sixth, having all faculties complete is difficult.
“These six things are difficult to obtain, yet I have obtained them. Therefore, I should not give rise to evil thoughts.”
At that time, the Bodhisattva who cultivated the Great Nirvana Sutra in this way constantly diligently contemplated all evil minds. All ordinary beings do not see the faults and dangers of evil minds, and therefore accept the three evil thoughts, which is called accepting outflows. The Bodhisattva clearly sees them, therefore does not accept them, does not cling to them, lets them go and does not preserve them, relying on the Eightfold Noble Path to contemplate, abandon, and sever them. Therefore, since the Bodhisattva does not accept outflows, how could it be said that the Tathagata possesses outflows? For this reason, the Tathagata, the World-Honored One, is not one who has outflows.
Furthermore, O good man! If ordinary beings encounter times when their body and mind suffer distress, they give rise to various evils. Whether the body is afflicted by illness or the mind is afflicted by illness, they cause the body, speech, and mind to create various evils. Because they do evil, they wander in the three realms and endure all kinds of suffering.
Why? Because ordinary beings lack mindfulness-wisdom, they give rise to various outflows. This is called the outflow of mindfulness.
The great Bodhisattva constantly reflects: “From beginningless times in the past through countless kalpas until now, because of this body and mind I have created various evils. Due to these causes and conditions, I have wandered in birth and death, remained in the three evil paths, endured all kinds of suffering, and caused myself to be separated from the true paths of the Three Vehicles.
“Because of these evil causes and conditions, the Bodhisattva is greatly afraid of his own body and mind, distances himself from all evils, and turns toward the wholesome path.”
O good man! It is like a king who places four poisonous snakes inside a box, then orders a person to raise them, feed them, and bathe them. If even one snake becomes angry, the king will follow the law and have the person taken to the marketplace and killed.
At that time, the person hears the king’s command, his mind gives rise to fear, and he abandons the box and flees. The king then orders five Candālas carrying knives to chase after him.
The person looks back and sees the five people urgently pursuing him, so he quickly runs away. At that time, the five people use a wicked strategy: they hide their knives and secretly send one person pretending to be friendly to persuade him to return.
The person does not believe him and immediately enters a village to hide. After entering the village, he sees that all the houses have no people. Looking at the containers and storage vessels, he finds them all empty, without anything inside. Having seen no people and found no objects, he sits on the ground.
Suddenly, he hears a voice calling from inside an empty jar:
Good man! This village is deserted and has no inhabitants. Tonight, six great bandits will come. If you encounter them, your life will be difficult to preserve; you should find a way to avoid them. At that time, the person became even more frightened and left. On the way, he came across a river. The river water was swift, and there were no boats. Because of his fear, he gathered various grasses and plants and made them into a raft. He then thought to himself: If I remain here, I will be harmed by the four poisonous snakes, the five Candālas, one person pretending to be friendly, and the six great bandits. If I wish to cross this river but the raft is unreliable, I will drown and die. I would rather drown than allow those poisonous snakes to harm me. He immediately pushed the grass raft into the water, rested his body upon it, held onto it with his hands, and used his feet to propel himself across the river. Having crossed to the other shore safely, free from danger and calamity, his mind became at ease and his fear disappeared.
The great Bodhisattva, having heard and upheld the Mahāparinirvāṇa Sūtra, contemplated the body as a box; earth, water, wind, and fire as the four poisonous snakes. Seeing poison, touching poison, smelling poison, and being bitten by poison—all sentient beings who encounter these four poisons must lose their bodies and lives. The four elements of sentient beings are likewise: they may be seen as harmful, touched as harmful, breathed upon as harmful, or bitten as harmful. Because of these conditions, beings become separated from wholesome things.
Furthermore, good man! The great Bodhisattva contemplated that the four poisonous snakes have four lineages: Kṣatriya, Brāhmaṇa, Vaiśya, and Śūdra. The four elements, the poisonous snakes of the body, are likewise of four natures: the nature of hardness, the nature of moisture, the nature of heat, and the nature of movement. Therefore, the Bodhisattva contemplated that the four elements are of the same categories as the four poisonous snakes.
Furthermore, good man! The great Bodhisattva contemplated these four elements as the four poisonous snakes. How does he contemplate them? These four poisonous snakes constantly lie in wait to harm people: When will they look, when will they touch, when will they breathe upon, and when will they bite? The poisonous snakes of the four elements are likewise, constantly waiting for sentient beings and seeking their weaknesses. If a person is killed by poisonous snakes, they will never fall into the three evil paths; but if they are killed by the four elements, they will certainly fall into the three evil paths, without any doubt.
Although the four poisonous snakes are cared for and nourished, they still constantly wish to kill people. The four elements are the same: although they are constantly supplied and maintained, they still constantly lead people to create evil karma. If one of those four poisonous snakes becomes angry, it can kill a person. The nature of the four elements is also like this: if one element increases, it can harm a person. Although the four poisonous snakes dwell in the same place, their four minds are different. The poisonous snakes of the four elements are likewise: although they exist within one body, the nature of each element is different. Although the four poisonous snakes may be subdued, they are difficult to approach. The poisonous snakes of the four elements are likewise: although subdued, they are still difficult to approach.
If those four poisonous snakes harm a person, and there are Śramaṇas, Brāhmaṇas, and others who use incantations, medicines, and treatments, they may be cured. But when the four elements kill a person, even if Śramaṇas, Brāhmaṇas, and others use miraculous spells or medicine, they cannot save them. Just as a wise person, upon smelling the stench of the four poisonous snakes, feels disgust and immediately stays away, so too the Buddhas and Bodhisattvas, upon smelling the stench of the four elements, immediately stay away.
At that time, the Bodhisattva again reflected on the four elements, the poisonous snakes, and became greatly fearful, avoiding them and cultivating the Eightfold Noble Path.
The five Candālas refer to the five aggregates. How does the Bodhisattva contemplate the five aggregates as Candālas? A Candāla is one who often causes people to love what should be abandoned and to hate what should be encountered. The five aggregates are the same: they cause people to cling to unwholesome dharmas and abandon all purely wholesome dharmas.
Furthermore, good man! Just as a Candāla equips himself with various weapons, such as knives, shields, bows, arrows, armor, and spears, which can harm people, the five aggregates are likewise. They arm themselves with solid afflictions and kill ignorant people, causing them to fall into the three realms.
Good man! Just as a Candāla may kill those who have committed offenses, the five aggregates are likewise: they possess the faults of fetters and constantly harm people. Therefore, the Bodhisattva carefully contemplates the five aggregates as Candālas.
Furthermore, the Bodhisattva contemplates the five aggregates as Candālas because Candālas have no compassion and harm both enemies and relatives alike. The five aggregates are likewise: they have no compassion and harm both good and evil people. Just as Candālas trouble and harm everyone, the five aggregates also use various afflictions to constantly trouble and harm all sentient beings within the stream of birth and death. Therefore, the Bodhisattva contemplates the five aggregates as Candālas.
Furthermore, the Bodhisattva contemplates the five aggregates as Candālas because Candālas constantly hold intentions to harm people. The five aggregates are likewise, constantly holding onto the fetters of defilements and troubling people. Just as a person with crippled legs, without knives or sticks, and without someone accompanying and protecting them, will certainly be killed by a Candāla, sentient beings are likewise: without feet, without knives and sticks, and without protectors, they will be harmed by the bandits of the five aggregates. The feet represent morality, the knife represents wisdom, and the protector represents spiritual friends. Without these three things, one is harmed by the bandits of the five aggregates. Therefore, the Bodhisattva contemplates the five aggregates as Candālas.
Furthermore, good man! The great Bodhisattva contemplates that the five aggregates are even worse than Candālas. Why? Because if sentient beings are killed by Candālas, they do not fall into hell; but if they are killed by the five aggregates, they will fall into hell. Therefore, the Bodhisattva contemplates the five aggregates as surpassing Candālas.
Having contemplated in this way, he makes the vow: “I would rather associate with Candālas for my entire life than associate with the five aggregates even for a moment.” Candālas can only harm ignorant beings in the desire realm, but the bandits of the five aggregates harm ordinary sentient beings throughout all three realms. Candālas only kill those who have committed offenses, whereas the bandits of the five aggregates do not ask whether sentient beings have committed offenses or not—they harm them all. Candālas do not harm the elderly, the weak, women, or children, but the bandits of the five aggregates do not distinguish whether sentient beings are old, young, or female—they harm all alike.
Therefore, the Bodhisattva carefully contemplates the five aggregates as even worse than Candālas. Thus, the Bodhisattva makes the vow: “I would rather associate with Candālas for my entire life than associate with the five aggregates even for a moment.”
Furthermore, good man! Candālas only harm others and do not harm themselves, whereas the bandits of the five aggregates harm themselves and harm others even more than Candālas. A Candāla can be escaped by using kind words, wealth, or jewels to plead for release. The five aggregates are not like this; one cannot escape them through strength, pleasant speech, persuasion, or by offering wealth and jewels.
Candālas do not necessarily kill at all four times, but the five aggregates are not like this; they constantly trouble sentient beings in every single moment. Candālas exist in one place, and one can flee far away from them; the five aggregates are not like this—they exist everywhere and cannot be avoided. Although Candālas harm people, after harming them they do not pursue them further. The five aggregates are not like this: after harming sentient beings, they continue to follow and never leave.
Therefore, the Bodhisattva would rather associate with Candālas for his entire life than associate with the five aggregates even for a moment. A person of wisdom uses skillful means to escape the five aggregates. Skillful means are the Eightfold Noble Path, the Six Pāramitās, and the Four Immeasurables. Through these means, one attains liberation, and body and mind are not harmed by the five aggregates. Why?
Because the body is like vajra and the mind is like empty space; therefore, this body and mind are difficult to destroy. For this reason, the Bodhisattva observes that the five aggregates create countless unwholesome phenomena and, being extremely fearful, cultivates the Eightfold Noble Path. It is like that person who feared the four poisonous snakes and the five Candālas, sought a way to flee, and dared not look back.
The enemy pretending to be a close friend refers to craving. The great Bodhisattva carefully contemplates the fetter of craving, which resembles an enemy pretending to be a close friend. If one knows its true nature, it cannot do anything; but if one does not know, one will certainly be harmed.
Craving is likewise: if sentient beings understand its nature, they will not be caught in the suffering of revolving through birth and death. If they do not understand its nature, they will wander through the six realms of existence, enduring all kinds of suffering. Why? Because craving is a difficult illness to cure, just like an enemy pretending to be a relative who is difficult to abandon. An enemy pretending to be a relative constantly watches a person, causing them to leave their loved ones and encounter enemies. Craving is likewise: it causes people to abandon all wholesome dharmas and draw near to all unwholesome dharmas.
For this reason, the great Bodhisattva carefully contemplates craving as an enemy pretending to be a close friend. Because they see yet do not see, hear yet do not hear, ordinary people perceive the faults of birth and death, but although they possess wisdom, they are covered by ignorance and therefore do not see. Śrāvakas and Pratyekabuddhas are likewise: although they see, they do not truly see; although they hear, they do not truly hear.
Why? Because although they see the faults of birth and death, they cannot quickly attain the unsurpassed path of Bodhi. Therefore, the great Bodhisattva contemplates the fetter of craving as an enemy pretending to be a close friend.
What is called an enemy pretending to be a close friend? It is like an unreal enemy who falsely appears real, cannot truly be approached but pretends to be approachable, is actually unwholesome but pretends to be wholesome, does not truly love but pretends to show love. Why? Because it constantly watches people, wishing to harm them.
Craving is likewise: it causes what is not real among sentient beings to falsely appear real, what is not close to falsely appear close, what is not good to falsely appear good, and what is not love to falsely appear as love. It constantly deceives all sentient beings wandering in the cycle of birth and death. Therefore, the Bodhisattva contemplates craving as an enemy pretending to be a close friend.
An enemy pretending to be a close friend can only see a person’s body and speech but cannot see their mind, and therefore can deceive them. Craving is likewise: although it is false and deceptive, its true nature cannot easily be known. Therefore, it can delude all sentient beings.
An enemy pretending to be a close friend has a beginning and an end and can therefore be easily abandoned. Craving is not like this; it has no beginning and no end and is difficult to abandon. An enemy pretending to be a close friend is difficult to recognize when far away but easy to recognize when near. Craving is not like this; even when close, it is difficult to recognize, much less when far away.
Therefore, the Bodhisattva contemplates craving as even worse than an enemy pretending to be a close friend. All sentient beings, because of the fetter of craving, leave the Great Nirvāṇa and draw near to birth and death; they leave permanence, bliss, self, and purity, and draw near to impermanence, suffering, non-self, and impurity.
Therefore, throughout the scriptures I have always spoken of the three kinds of defilements. Regarding present matters, because of ignorance, beings do not see the dangers and cannot abandon them. An enemy pretending to be a close friend can never harm a wise person.
Therefore, the Bodhisattva carefully contemplates this craving, becomes extremely fearful, and cultivates the Eightfold Noble Path, just as that person feared the four poisonous snakes, the five Candālas, and one enemy pretending to be a close friend, and sought a way to flee without daring to look back.
That empty village refers to the six inner entrances. The Great Bodhisattva contemplates that the six inner entrances are empty, without anything, like an empty village. Just as a frightened person entered a village and, until he saw not a single person, searched through all the containers but could not find a single thing, the Bodhisattva carefully contemplates that the six inner entrances are all empty, without anything, and does not see any real thing called a sentient being. Therefore, the Bodhisattva contemplates the six inner entrances as empty, without anything, like that empty village.
Good man! That empty village, when robbers look at it from afar, they completely do not consider it empty. Ordinary people are the same; regarding the village of the six entrances, they do not think it is empty. Because they do not think it is empty, they continue to wander in birth and death and suffer countless pains. Good man! The robbers only see that it is empty after they have arrived. Likewise, when the Bodhisattva contemplates these six entrances, constantly generating the thought of emptiness, he does not undergo the suffering of birth and death in samsara. The Great Bodhisattva, regarding these six entrances, is always free from delusion. Because he is free from delusion, he does not return again to samsara and birth and death.
Furthermore, good man! It is like a group of robbers entering this deserted empty village and attaining peace and happiness. The thieves of afflictions are also like this; entering these six entrances, they attain peace and happiness. Like robbers staying in this deserted empty village with no more fear in their minds, the thieves of afflictions are also like this; dwelling in the six entrances, they are no longer afraid. Like that deserted empty village, which is the dwelling place of lions, tigers, wolves, and all kinds of other fierce animals, these six inner entrances are also the dwelling place of all kinds of fierce beasts of afflictions. Therefore, the Bodhisattva carefully contemplates that the six entrances are empty, without anything, purely the dwelling place of all unwholesome dharmas.
Furthermore, good man! The Great Bodhisattva contemplates the six entrances as empty, without anything, like that deserted empty village. Why? Because they are deceptive, unreal, empty, and without anything, yet are imagined to exist; there is truly no happiness, yet it is imagined that there is happiness; there truly is no person, yet it is regarded as having a person. The six entrances are also like this: empty, without anything, yet imagined to exist; truly without peace and happiness, yet imagined to have peace and happiness; truly without a person, yet imagined to have a person. Only the wise can know its reality.
Furthermore, good man! It is like an empty deserted village: sometimes there are people, and sometimes there are no people. But the six entrances are not like this; there is absolutely no person. Why? Because their nature is always empty, and the knowing of the wise does not come from seeing with the eyes. Therefore, the Bodhisattva contemplates that the six inner entrances contain many enemies and harms, and diligently cultivates the Eightfold Noble Path without stopping. It is like that person who feared the four poisonous snakes, the five Candala men, the one pretending to be a close relative, and the six robbers who terrified him, and so he fled straight ahead.
The six robbers are the six external sense objects. The Great Bodhisattva observes these six sense objects as six fierce robbers. Why? Because they can steal away all wholesome dharmas. Just as those six fierce robbers can steal all the possessions of ordinary people, the thieves of the six sense objects are likewise able to steal away all the wholesome wealth of sentient beings. Just as those six fierce robbers, if entering a person’s house, can take away all the possessions inside without choosing between good or bad things, causing someone who was wealthy to suddenly become poor, the thieves of the six sense objects are the same: when entering the six sense faculties, they can steal all wholesome dharmas. Once wholesome dharmas are completely lost, one becomes impoverished and alone, becoming an icchantika. Therefore, the Bodhisattva observes the six sense objects as six robbers.
Furthermore, good man! Just as six robbers who wish to enter someone’s house to steal must rely on someone inside the house; if they cannot rely on someone inside, they must turn back. The thieves of the six sense objects are also like this. To steal wholesome dharmas, they must rely on an inner sentient being who perceives the marks of permanence, happiness, self, purity, non-emptiness, and so forth. If there are no such marks inside, then the evil thieves of the six sense objects cannot steal all wholesome dharmas. The wise person within does not possess such marks, but ordinary people do. Therefore, the six sense objects constantly come and seize their wholesome Dharma wealth because they fail to guard it properly and are robbed. One who can guard it is called a person of wisdom, because he can skillfully protect it and thus is not robbed. Therefore, the Bodhisattva observes the six sense objects as identical to the six robbers, without any difference.
Furthermore, good man! Just as the six fierce robbers can cause suffering and distress to the body and mind of all people, these thieves of the six sense objects are also like this, constantly causing suffering and distress to the body and mind of sentient beings. However, the six fierce robbers can only steal a person’s existing possessions, whereas the thieves of the six sense objects constantly steal the wholesome wealth of sentient beings throughout the three times. The six fierce robbers delight in darkness at night; the evil thieves of the six sense objects are also like this, delighting in the darkness of ignorance. The six fierce robbers can only be stopped by kings; the evil thieves of the six sense objects are also like this, and only Buddhas and Bodhisattvas can stop them. The six fierce robbers, when wishing to steal, do not choose whether someone is beautiful, noble, intelligent, learned, wealthy, or poor. The evil thieves of the six sense objects are also like this; when wanting to steal wholesome Dharma, they do not choose whether someone is beautiful or poor. Although the six robbers may have their hands and feet cut off by the king, this cannot completely eliminate their vicious minds. The thieves of the six sense objects are also like this: although the Stream-enterer, Once-returner, Non-returner, and Arhat cut off their hands and feet, they still cannot make them unable to steal away wholesome Dharma. Like a person with great strength, only such a person can subdue these six robbers. The Buddhas and Bodhisattvas are likewise the only ones who can subdue the evil thieves of the six sense objects. For example, a person with many relatives and a large clan will not be robbed by the six robbers.
Sentient beings are also like this: by staying close to virtuous spiritual friends, they will not be robbed by the thieves of the six sense objects. The six fierce robbers, when seeing a person’s possessions, immediately seize them. The six sense objects are also like this: whether through seeing, knowing, hearing, smelling, touching, or experiencing, one can be robbed. The six fierce robbers can only steal the possessions of beings in the desire realm, but cannot steal the possessions of those in the form realm and formless realm. The thieves of the six sense objects are not like this; they can steal all the precious wholesome treasures throughout the three realms. Therefore, the Bodhisattva observes the six sense objects as surpassing the six robbers. After contemplating in this way, he cultivates the Eightfold Noble Path, advancing straight ahead without turning back, like that person who feared the four poisonous snakes, the five Candala men, the one pretending to be a close relative, and the six fierce robbers, and thus abandoned the empty village and continued straight along the path.
Along the way, he encountered a river, which refers to afflictions. How does the Bodhisattva contemplate these afflictions as a great river? A rapidly flowing river can carry away even a powerful elephant; the rapidly flowing river of afflictions is also like this and can carry away even those of Pratyekabuddha attainment. Therefore, the Bodhisattva contemplates afflictions as a swift-flowing river, deep and difficult to reach the bottom, hence called a river; difficult to reach the other shore, hence called great; within the river are many fierce fish. The great river of afflictions is also like this. Only Buddhas and Bodhisattvas can reach its end, therefore it is called extremely deep; only Buddhas and Bodhisattvas can cross to the other shore, therefore it is called a great river. Afflictions constantly harm deluded sentient beings, therefore they are called fierce. Therefore, the Bodhisattva contemplates these afflictions as a great river.
Just as the water of a great river can nourish and grow grasses, trees, bushes, and forests, the great river of afflictions is also like this, able to nourish and increase sentient beings in the twenty-five realms. Therefore, the Bodhisattva contemplates these afflictions as a great river. It is like a person who falls into a great river and feels no shame; sentient beings are also like this, falling into the river of afflictions without knowing shame. Just as a person who falls into a river dies before reaching the bottom, sentient beings who fall into the river of afflictions are also like this: before reaching the end, they are already caught in repeated cycles of birth and death within the twenty-five realms. Here, the “bottom” is an analogy for the mark of emptiness. If someone does not cultivate the mark of emptiness in this way, one should know that such a person cannot escape the twenty-five realms. All sentient beings, because they do not skillfully cultivate the mark of emptiness, are constantly swept away by the swift current of the river of afflictions.
Just as an ordinary great river can only harm the body and life but cannot sink all wholesome dharmas, the great river of afflictions is not like this; it can damage all wholesome dharmas of body and mind. The ordinary great river can only drown beings in the desire realm, while the great river of afflictions can drown all heavenly and human beings throughout the three realms. A person crossing an ordinary great river can hold a float and tread water to reach the other shore. The great river of afflictions can only be crossed by Bodhisattvas who cultivate the six Paramitas. A great river is difficult to cross; the great river of afflictions is also like this, difficult to cross. Why is it called difficult to cross? Even Great Bodhisattvas of the Ten Stages have not completely crossed it; only all Buddhas have completely crossed it, therefore it is called difficult to cross. It is like a person being swept away by river water and being unable to cultivate even a little wholesome Dharma. Sentient beings are also like this: submerged by the river of afflictions, they cannot cultivate wholesome Dharma. Just as someone who falls into a river and is swept away can only be rescued by another person with strength, sentient beings who fall into the river of afflictions and become icchantikas cannot be rescued even by Hearers, Pratyekabuddhas, or Buddhas. The great rivers of the world, at the end of a cosmic age when seven suns appear together, can be dried up, but the great river of afflictions is not like this. Hearers and Pratyekabuddhas, although cultivating the seven factors of enlightenment, still cannot dry it up. Therefore, the Bodhisattva contemplates all afflictions as a great river.
It is like that person who feared the four poisonous snakes, the five Candala men, the one pretending to be a close relative, and the six fierce robbers, abandoned the empty village and continued straight ahead. Upon reaching the great river, he made a raft from grass. The Bodhisattva is also like this: fearing the four elements as poisonous snakes, the five aggregates as Candala men, the affectionate impostor as the false close relative, the empty village as the six entrances, and the six robbers as the six sense objects, he reaches the river of afflictions and cultivates morality, concentration, wisdom, liberation, knowledge and vision of liberation, the six Paramitas, and the thirty-seven factors of enlightenment. These are used as a boat and raft. Relying on this raft, he crosses the river of afflictions and reaches the shore of Nirvana, which is eternal, blissful, self, and pure.
The Bodhisattva who cultivates the Great Nirvana Sutra reflects: “If I cannot endure such suffering of body and suffering of mind, then I cannot enable all sentient beings to cross the river of afflictions.” Because of this reflection, although he experiences such suffering and distress of body and mind, he silently accepts it. Because he accepts it, he does not give rise to afflictions. Such a Bodhisattva does not even have afflictions, so how much less would the Tathagata Buddha have afflictions? Therefore, Buddhas are not called subject to outflows. Why is the Tathagata not without outflows? Because the Tathagata constantly moves within the realm of outflows; the realm of outflows is precisely the twenty-five realms. Therefore, ordinary Hearers think that the Buddha still has afflictions, but the Tathagata Buddhas are truly without outflows. Good man! Because of this cause and condition, the Tathagata Buddhas do not possess a fixed characteristic.
O virtuous son! Therefore, those who commit the four grave offenses, slander the scriptures of the Great Vehicle, and those of the icchantika class are not necessarily fixed in their nature.
At that time, the Great Bodhisattva Radiant Universal Illumination, Noble Virtue King, said:
“Indeed, indeed! Just as the teaching of the Noble One says, all phenomena are not fixed. Because they are not fixed, one should know that the Tathāgata also does not completely enter Nirvāṇa. As the Buddha has just taught: The Great Bodhisattva who cultivates the Mahāparinirvāṇa Sūtra hears within the state of non-hearing that there is Nirvāṇa, the Great Nirvāṇa. What is Nirvāṇa? What is Great Nirvāṇa?”
At that time, the Buddha praised the Great Bodhisattva Radiant Universal Illumination, Noble Virtue King.
“Excellent! Excellent! O virtuous son! If there is a Bodhisattva who has attained the dhāraṇī of total mindfulness, only such a one could ask a question like yours. O virtuous son! Just as worldly people say there is an ocean, there is a great ocean; there is a river, there is a great river; there is a mountain, there is a great mountain; there is land, there is great land; there is a city, there is a great city; there are sentient beings, there are great sentient beings; there is a king, there is a great king; there are people, there are great people; there are heavens, there are great heavens; there is a path, there is a great path. Nirvāṇa is likewise: there is Nirvāṇa and there is Great Nirvāṇa.
What is Nirvāṇa? O virtuous son! When a hungry and thirsty person receives a small amount of food, that is called happiness; such happiness is also called Nirvāṇa. When a sick person becomes cured, that is called happiness; such happiness is also called Nirvāṇa. When a frightened person finds a place of refuge, that is called happiness; such happiness is also Nirvāṇa. When a poor person obtains the seven kinds of precious treasures and experiences happiness, such happiness is also called Nirvāṇa. When a person contemplates a skeleton and no longer gives rise to lust, that happiness is also called Nirvāṇa. Such Nirvāṇa is not called Great Nirvāṇa. Why? Because it arises from hunger and thirst, illness, fear, poverty, and the arising of attachment, it is called Nirvāṇa, but it is not Great Nirvāṇa.
O virtuous son! If ordinary people and Śrāvakas, whether in the worldly realm or through the causes of the noble path, cut off the fetters of the Desire Realm and attain happiness, such happiness is called Nirvāṇa, but it is not called Great Nirvāṇa. If they are able to eliminate the fetters of the First Dhyāna Realm up to the Neither Perception nor Non-Perception Realm and attain happiness, such happiness is called Nirvāṇa, but it is not called Great Nirvāṇa. Why? Because the residual habits of afflictions still remain.
What are called the residual habits of afflictions? Śrāvakas and Pratyekabuddhas still have the residual habits of afflictions, thinking: ‘My body, my robe, I go, I come, I speak, I hear.’ They think that when all Buddhas and Tathāgatas enter Nirvāṇa, the nature of Nirvāṇa has no self and no bliss, only permanence and purity. This is called the residual habit of afflictions. They think that Buddha, Dharma, and Saṅgha have different characteristics; that the Tathāgata completely enters Nirvāṇa; that Śrāvakas, Pratyekabuddhas, and Buddhas who attain Nirvāṇa are equal without distinction. Because of this meaning, the realization attained by the Two Vehicles is not Great Nirvāṇa.
Why? Because it does not possess permanence, bliss, self, and purity. Only when there is permanence, bliss, self, and purity can it be called Great Nirvāṇa.
O virtuous son! It is like a place that can contain all the rivers being called the great ocean. The place where Śrāvakas, Pratyekabuddhas, and Buddhas enter and abide is called Great Nirvāṇa. The Four Dhyānas, the three Samādhis, the eight Liberations, the eight Victorious Abodes, and the ten All-Inclusive Realms, which encompass immeasurable wholesome dharmas, are called Great Nirvāṇa.
O virtuous son! It is like a river in which even the greatest elephant cannot reach the bottom, and therefore it is called a great river. When Śrāvakas, Pratyekabuddhas, and even Bodhisattvas of the Ten Stages cannot see Buddha-nature, that is called Nirvāṇa, but not Great Nirvāṇa. If one can clearly see Buddha-nature, it is called Great Nirvāṇa. The great river of Great Nirvāṇa can only be crossed to the bottom by the king of elephants, the Buddhas.
O virtuous son! If there are great strong men such as Mahānāga and Bhadra who, after a long period of time, still cannot climb it, then it is called a great mountain. The realm that Śrāvakas, Pratyekabuddhas, Bodhisattvas, and great strong men such as Mahānāga cannot see is called Great Nirvāṇa.
Furthermore, O virtuous son! The dwelling place of a minor king is called a small city; the dwelling place of a Wheel-Turning King is called a great city. The dwelling places of eighty thousand, sixty thousand, forty thousand, twenty thousand, and ten thousand Śrāvakas and Pratyekabuddhas are called Nirvāṇa. The dwelling place of the unsurpassed Noble King, the Dharma Lord, is called Great Nirvāṇa.
O virtuous son! It is like a person who sees four kinds of armies and does not become frightened; one should know that such a person is called a great sentient being. If there is a sentient being who, regarding afflictions and evil karmas within the three evil paths, does not become afraid, but instead is able to rescue all sentient beings there, one should know that this person has attained Great Nirvāṇa.
If a person can make offerings to their parents, respectfully honor Śramaṇas and Brāhmaṇas, cultivate wholesome dharmas, speak truthful words without deception, endure harm and abuse, and constantly give charity to the poor and needy, that person is called a great man. A Bodhisattva is likewise: possessing loving-kindness and compassion toward all, regarding sentient beings as if they were their parents, able to rescue them across the river of birth and death, and teaching sentient beings the true One Vehicle path. This is called Great Nirvāṇa.
O virtuous son! That which is called Great Nirvāṇa is inconceivable. If it is inconceivable, sentient beings cannot believe it; this is called Great Nirvāṇa. Only Buddhas and Bodhisattvas can see it, therefore it is called Great Nirvāṇa.
For what reason is it called ‘Great’? Because after immeasurable causes and conditions, it is finally attained; therefore it is called great. O virtuous son! Just as worldly people call something great when it is obtained through many causes and conditions, Nirvāṇa is likewise called great because it is attained through many causes and conditions.
What is called Great Nirvāṇa? Because it possesses the great self, it is called Great Nirvāṇa. Ordinary Nirvāṇa is without self. Because of great sovereignty, it is called the great self.
What is meant by great sovereignty? Possessing the eight kinds of sovereignty is called self. What are the eight?
First, one can manifest one body as many bodies, countless bodies large and small, filling the worlds throughout the ten directions as numerous as particles of dust. The true body of the Tathāgata is not actually particles of dust; through the power of sovereignty, he manifests bodies as numerous as particles of dust. Such sovereignty is called the great self.
Second, one can manifest a single body as fine as particles of dust filling the three-thousand-great-thousand world system. The true body of the Tathāgata does not actually fill the three-thousand-great-thousand world system. Why? Because it is unobstructed; only through sovereignty does the body appear to fill the three-thousand-great-thousand world system. Such sovereignty is called the great self.
Third, one can use the body to pervade the three-thousand-great-thousand world system, rise into space, and effortlessly pass beyond twenty Ganges-river-sands of Buddha worlds without obstruction. In truth, the body of the Tathāgata has neither weight nor lightness; through the power of sovereignty, it can be made heavy or light. Such sovereignty is called the great self.
Fourth, through sovereignty one attains sovereignty. What is sovereignty? The Tathāgata, abiding single-mindedly and unmoving, can manifest countless forms of bodies, each possessing a mind. Sometimes the Tathāgata performs only one action, yet causes all sentient beings to accomplish their aims. The body of the Tathāgata always remains in one realm, yet causes all sentient beings in other realms to see him. Such sovereignty is called the great self.
Fifth is sense-organ sovereignty. Why is it called sense-organ sovereignty? Because with a single sense organ, the Tathāgata can see forms, hear sounds, smell scents, taste flavors, experience touch, and know phenomena. The six sense organs of the Tathāgata also do not see forms, hear sounds, smell scents, taste flavors, experience touch, or know phenomena. Through the power of sovereignty, the sense organs become sovereign. Such sovereignty is called the great self.
Sixth, through sovereignty, one realizes all dharmas. The mind of the Tathāgata has no thought of attainment. Why? Because there is nothing to attain. If there were something, it could be called attainment, but if there is truly nothing, how could it be called attainment? If the Tathāgata were attached to the thought of attainment, then Buddhas would not attain Nirvāṇa. Because there is no attainment, it is called attaining Nirvāṇa. Through sovereignty, all dharmas are realized; because all dharmas are realized, it is called the great self.
Seventh is the sovereignty of exposition. The Tathāgata can explain the meaning of a single verse throughout immeasurable kalpas, and its meaning still does not end. This may be teachings on maintaining precepts, meditation, generosity, or wisdom. Yet at that time, the Tathāgata completely does not give rise to the thought: ‘I speak, others listen,’ nor does he think of a single verse. Ordinary people use four lines to make a verse. The Tathāgata follows worldly conventions and therefore also speaks verses. The nature of all dharmas is not actually something that is explained, but through the power of sovereignty, the Tathāgata expounds them. Because he expounds them, it is called the great self.
Eighth, the Tathāgata is everywhere like space. The nature of space cannot be seen. The Tathāgata is the same: in reality he cannot be seen, but through sovereignty he causes all sentient beings to see him. Such sovereignty is called the great self. This great self is called Great Nirvāṇa. Because of this meaning, it is called Great Nirvāṇa.
O virtuous son! It is like a treasure store containing many rare and precious objects, complete with hundreds of kinds, therefore it is called a great treasure store. The profound and wondrous Dharma treasury of all Buddhas and Tathāgatas is likewise: it contains many extraordinary dharmas, complete and lacking nothing, therefore it is called Great Nirvāṇa.
O virtuous son! That which is abundant and limitless is called great. Nirvāṇa is limitless, therefore it is called great.
O virtuous son! Because it possesses great joy, it is called Great Nirvāṇa. Nirvāṇa itself is without joy; because of the four great joys, it is called Great Nirvāṇa. What are the four?
First, the cessation of all forms of pleasure. If pleasures are not ended, that is called suffering. If there is suffering, it cannot be called great joy. Because pleasure is ended, there is no suffering. Without suffering and without pleasure, this is called great joy. The nature of Nirvāṇa is without suffering and without pleasure; therefore Nirvāṇa is called great joy. Because of this meaning, it is called Great Nirvāṇa.
O virtuous man! There are two kinds of joy: one is the joy of ordinary beings, and the other is the joy of the Buddhas. The joy of ordinary beings is impermanent and subject to decay, therefore it is truly not joy. The joy of the Buddhas is eternal and without change, therefore it is called great joy. O virtuous man! There are three kinds of feelings: the first is the feeling of suffering, the second is the feeling of joy, and the third is the feeling of neither suffering nor joy. The feeling of neither suffering nor joy is also suffering. Nirvana is not the same as neither suffering nor joy, but is called great joy. Because of great joy, it is called Great Nirvana. Second, because it is utterly tranquil, it is called great joy. The nature of Nirvana is utterly tranquil. Why? Because it is far removed from all noise and disturbance; because it is utterly tranquil, it is called Great Nirvana. Third, because it knows everything, it is called great joy. Not knowing everything cannot be called joy. The Buddhas, the Thus Come Ones, know everything, therefore it is called great joy. Because of great joy, it is called Great Nirvana. Fourth, because the body does not decay, it is called great joy. If the body were subject to decay, it could not be called joy. The body of the Thus Come One is a vajra body that does not perish, not a body of afflictions, not an impermanent body, therefore it is called great joy. Because of great joy, it is called Great Nirvana.
O virtuous man! Names in the world either have causes and conditions or do not have causes and conditions. Those with causes and conditions are like Śāriputra: his mother’s name was Śāri, and because his name was given based on his mother’s name, he was called Śāriputra. Like the ascetic Māyūra, who was born in the country of Māyūra; because his name was based on the name of the country, he was called the ascetic Māyūra. Like Maudgalyāyana: Maudgalyāyana is a family name, and because he was named according to his clan, he was called Maudgalyāyana. Like me, I was born in the Gautama family, and because of the family name I was called Gautama. Like the ascetic Viśākha: Viśākha is the name of a star, and because he was named after the star, he was called Viśākha. Like a person who has six fingers; because of having six fingers, he is called a six-fingered person. Like Buddha-servant and Deva-servant: because of Buddha and because of Deva, they are called Buddha-servant and Deva-servant. Like one born in a damp place, who is called “moist-born.” Like names derived from sounds, such as Ka-ka-la, Kyu-kyu-la, and Dat-dat-la. Names such as these are given because of causes and conditions.
Names without causes and conditions are like lotus flowers, earth, water, wind, fire, and space. For example, one name, Maṇḍapa, refers to two things: first, a hall; second, a place for drinking water. A house that is not a place for drinking water can also be called Maṇḍapa. Likewise, Sarvasata is called Śa-gai, but in reality it is not Śa-gai. These are names that are arbitrarily assigned without causes and conditions. Likewise, Dī-la-bà-di is called edible oil, but in reality it is not edible oil; it is merely arbitrarily given the name edible oil. This is called assigning a name without causes and conditions.
Virtuous man! Great Nirvana is also like this: it has no causes and conditions, but is merely given this name. Virtuous man! It is like space: it is not because of small space that it is called great space. Nirvana is also like this; it is not because of some small characteristic that it is called Great Nirvana. O virtuous man! It is like a phenomenon that cannot be measured or counted and cannot be conceived or discussed, therefore it is called great. Nirvana is also like this: it cannot be measured or counted and cannot be conceived or discussed, therefore it is called Great Nirvana. Because it is completely pure, it is called Great Nirvana.
What is complete purity? Purity has four kinds. What are these four? First, the twenty-five realms of existence are called impure; because they can be completely eliminated, they are called pure. Purity is Nirvana. Such Nirvana is also said to exist, but in truth Nirvana is not existence. The Buddhas, the Thus Come Ones, speak of the existence of Nirvana according to worldly convention. It is like worldly people who call someone who is not truly a father “father,” and someone who is not truly a mother “mother”; they are not actually father and mother, but they are called father and mother. Nirvana is also like this: according to worldly convention, it is said that the Buddhas have Great Nirvana.
Second, it is because of pure karma. The karma of all ordinary beings is impure, therefore they do not have Nirvana. The karma of the Buddhas, the Thus Come Ones, is pure, therefore it is called great purity. Because of great purity, it is called Great Nirvana.
Third, it is because of a pure body. If the body is impermanent, it is called impure. The body of the Thus Come One is eternal, therefore it is called great purity. Because of great purity, it is called Great Nirvana.
Fourth, it is because of a pure mind. If the mind contains outflows and afflictions, it is called impure. The mind of the Buddha has no outflows or afflictions, therefore it is called great purity. Because of great purity, it is called Great Nirvana.
O virtuous man! This is called the virtuous man or virtuous woman who cultivates this Great Nirvana Sutra and fully accomplishes the merits of the initial portion.