GREAT MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXV
Chapter 10: BODHISATTVA RADIANTLY ILLUMINATING THE NOBLE VIRTUE OF THE KING 5
Furthermore, O virtuous man! What is it that is called the seventh complete virtue accomplished by a great Bodhisattva who cultivates the wondrous Great Nirvāṇa Sūtra? O virtuous man! A great Bodhisattva who cultivates the wondrous Great Nirvāṇa Sūtra reflects: What Dharma can serve as the proximate cause for Great Nirvāṇa? The Bodhisattva then knows that there are four kinds of Dharma that serve as proximate causes for Great Nirvāṇa. If one says that diligently cultivating all difficult-to-do practices is the proximate condition for Great Nirvāṇa, this meaning is not correct. Why? Because if one could attain Nirvāṇa while being separated from these four Dharmas, such a thing would not exist. What are these four? First, drawing near to good spiritual friends; second, wholeheartedly listening to the Dharma; third, gathering the mind in contemplation; fourth, practicing according to the Dharma.
O virtuous man! It is like a person suffering from many illnesses: heat, cold, weakness, fever, malaria, and various poisons caused by evil spirits. He goes to a skilled physician. The skilled physician then prescribes medicine according to the illness. This sick person wholeheartedly listens to the physician’s instructions, prepares and takes the medicine according to the directions, and after taking it, the illness is cured; the body becomes healthy, peaceful, and joyful. The sick person is an analogy for the Bodhisattva. The great skilled physician is an analogy for the Good Spiritual Friend. The physician’s instructions are an analogy for the Vaipulya Sūtras. Carefully listening to the physician’s instructions is an analogy for correctly contemplating the meaning of the Vaipulya Sūtras. Preparing the medicine according to the instructions is an analogy for practicing the thirty-seven factors of enlightenment in accordance with the Dharma. The healing of the illness is an analogy for eliminating afflictions. Obtaining peace and happiness is an analogy for attaining Nirvāṇa, which is eternal, blissful, self, and pure.
O virtuous man! It is like a king who wishes to govern his country according to the Dharma and bring peace and happiness to the people, so he asks his wise ministers about the proper method. The ministers then present to the king the methods of the former sage kings. After hearing this, the king wholeheartedly believes and practices governing the country according to the Dharma. There are no enemies or adversaries, and therefore the people live peacefully and happily without suffering calamities. O virtuous man! The king is an analogy for all Bodhisattvas. The wise ministers are an analogy for good spiritual friends. The wise ministers who explain the methods of governance to the king are an analogy for the twelve divisions of the scriptural teachings. The king hearing them, wholeheartedly believing and practicing them, is an analogy for Bodhisattvas who constantly and single-mindedly contemplate the profound meanings of the twelve divisions of the scriptures. Governing the country according to the Dharma is an analogy for Bodhisattvas practicing according to the Dharma, namely the six Pāramitās. Because they constantly cultivate the six Pāramitās, they have no enemies or adversaries. Having no enemies or adversaries is an analogy for Bodhisattvas having already distanced themselves from the evil thieves of afflictions and fetters. Attaining peace and joy is an analogy for Bodhisattvas realizing the eternal, blissful, self, and pure qualities of Great Nirvāṇa.
O virtuous man! It is like a person suffering from leprosy. A good spiritual friend tells that sick person:
“If you are able to go to Mount Sumeru, your illness will be cured. Why? Because there is excellent medicine there, whose taste is like ambrosia. If anyone can drink that medicine, any illness will be cured.”
That person wholeheartedly believes this matter and immediately goes to that mountain to gather the ambrosial medicine and drink it. The leprosy is completely cured, and the body becomes peaceful and joyful. The person suffering from leprosy is an analogy for ordinary beings. The good spiritual friend is an analogy for great Bodhisattvas. Wholeheartedly aspiring to follow this teaching is an analogy for the Four Immeasurable Minds. Mount Sumeru is an analogy for the Eightfold Noble Path. The ambrosia is an analogy for Buddha-nature. The complete ending of leprosy is an analogy for leaving behind afflictions. Attaining peace and joy is an analogy for realizing the eternal, blissful, self, and pure qualities of Nirvāṇa.
O virtuous man! It is like a person who raises disciples who are intelligent and quick-witted. This person constantly teaches and guides them day and night without weariness. The Bodhisattvas are also like this. Whether all sentient beings have faith or lack faith, they constantly teach and transform them without aversion or fatigue.
O virtuous man! Such good spiritual friends are Bodhisattvas, Buddhas, Pratyekabuddhas, Śrāvakas, and those who believe in the Vaipulya Sūtras. Why are they called good spiritual friends? A good spiritual friend is one who can teach sentient beings to abandon the ten unwholesome actions and cultivate the ten wholesome actions. Because of this meaning, they are called good spiritual friends. Furthermore, a good spiritual friend speaks according to the Dharma and acts according to their words. What does it mean to speak according to the Dharma and act according to one’s words? It means that one does not kill living beings oneself and teaches others not to kill living beings; and so forth, one practices right view oneself and teaches others right understanding. Anyone who can do this is called a true good spiritual friend. One cultivates Bodhi oneself and can also teach others to cultivate Bodhi; because of this meaning, one is called a good spiritual friend. One can cultivate faith, morality, generosity, extensive learning, and wisdom oneself, and can also teach others to cultivate faith, morality, generosity, extensive learning, and wisdom; because of this meaning as well, one is called a good spiritual friend. A good spiritual friend possesses wholesome Dharma. What is wholesome Dharma? Regarding one’s actions, one does not seek happiness for oneself but always seeks happiness for sentient beings. When seeing the faults of others, one does not speak of their shortcomings but constantly reveals purely wholesome deeds. Because of this meaning, one is called a good spiritual friend.
O virtuous man! Just as the moon in the sky gradually becomes full from the first day of the lunar month until the fifteenth day, so too do good spiritual friends cause those who study the Path to gradually leave behind evil Dharmas and increase wholesome Dharmas.
O virtuous man! If there is a person who draws near to a good spiritual friend, and previously did not possess morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, then these will arise; and if they were not complete, they will become greatly expanded. Why? Because that person has drawn near to a good spiritual friend. Through this closeness, one comes to understand the profound meanings of the twelve divisions of the scriptures. If a person can hear the profound meanings of these twelve divisions of the scriptures, this is called listening to the Dharma. Listening to the Dharma means listening to the Mahāyāna Vaipulya Sūtras. Listening to the Vaipulya Sūtras is called truly listening to the Dharma. Truly listening to the Dharma means listening to and receiving the Great Mahāparinirvāṇa Sūtra. Within Great Nirvāṇa, one hears that there is Buddha-nature and that the Tathāgata never truly enters Nirvāṇa; therefore, it is called wholeheartedly listening to the Dharma. Wholeheartedly listening to the Dharma is called the Eightfold Noble Path. Through the Eightfold Noble Path, one can cut off greed, anger, and delusion; therefore, it is called listening to the Dharma. To speak of listening to the Dharma is to refer to the eleven aspects of emptiness. Through these emptinesses, one does not create appearances toward all phenomena. To speak of listening to the Dharma is to refer from the initial arising of the mind up to the unsurpassed ultimate Bodhi mind. Through the initial mind one realizes Great Nirvāṇa; it is not through merely listening that one realizes Great Nirvāṇa, but through cultivation that one realizes Great Nirvāṇa.
O virtuous man! It is like a sick person who, although hearing the physician’s instructions and hearing the names of medicines, cannot be cured; only by taking the medicine can the illness be cured. Likewise, although one hears the profound twelve links of dependent origination, one cannot eliminate all afflictions; one must wholeheartedly contemplate in order to eliminate them. This is called the third Dharma, gathering the mind in contemplation. Furthermore, why is it called gathering the mind in contemplation? It refers to the three kinds of samādhi: Emptiness Samādhi, Signlessness Samādhi, and Wishlessness Samādhi. Emptiness means that among the twenty-five realms, one does not see any realm as truly existing. Wishlessness means that among the twenty-five realms, one does not give rise to any desire or seeking. Signlessness means that there are no ten signs: the sign of form, the sign of sound, the sign of smell, the sign of taste, the sign of touch, the sign of birth, the sign of abiding, the sign of extinction, the sign of male, and the sign of female. Cultivating these three kinds of samādhi is called a Bodhisattva’s mindful contemplation.
What is called practicing according to the Dharma? Practicing according to the Dharma means cultivating the Pāramitā of Generosity up to the Pāramitā of Wisdom, knowing the true characteristics of the aggregates, sense realms, and entrances, and also knowing that Śrāvakas, Pratyekabuddhas, and Buddhas all enter Nirvāṇa through the same path. Dharma means being eternal, blissful, self, and pure; without birth, without aging, without illness, without death, without hunger, without thirst, without suffering, without affliction, without decay, and without loss.
O virtuous man! A person who understands the profound meaning of Great Nirvāṇa knows that Buddhas never truly enter Nirvāṇa at all.
O virtuous man! The first true good spiritual friend is the Bodhisattva and the Buddhas, the World-Honored Ones. Why is this so? Because they always employ three skillful methods of guidance and discipline. What are these three? First, completely gentle speech; second, direct admonishment; third, both admonishment and soothing consolation. For this reason, Bodhisattvas and Buddhas are truly good spiritual friends.
Furthermore, O virtuous man! The Buddha and Bodhisattvas are skilled physicians, and therefore they are called good spiritual friends. Why? Because they know both the illness and the medicine, and they prescribe medicine according to the illness. For example, a skilled physician who is proficient in the eight methods of healing first examines the signs of illness. There are three types of signs. What are these three? They are wind, heat, and water. A person suffering from wind-related illness is given sesame oil to drink. A person suffering from heat-related illness is given sugar to drink. A person suffering from water-related illness is given hot ginger water to drink. Because the physician correctly understands the root of the illness and gives the proper medicine, the disease is cured; therefore, he is called a skilled physician. The Buddha and Bodhisattvas are the same. They know that the illnesses of ordinary beings are of three kinds: first, greed and desire; second, anger; third, ignorance. Those afflicted with the illness of greed and desire are taught to contemplate the appearance of bones. Those afflicted with anger are taught to contemplate the appearance of loving-kindness. Those afflicted with ignorance are taught to contemplate the twelve links of dependent origination. For this reason, the Buddhas and Bodhisattvas are called good spiritual friends.
O virtuous man! Just as a skilled ship captain carries people across and is therefore called a ship captain, the Buddhas and Bodhisattvas are likewise those who ferry sentient beings across the great ocean of birth and death. For this reason, they are called good spiritual friends. Furthermore, O virtuous man! Through the actions of the Buddha and Bodhisattvas, sentient beings are able to cultivate fully and attain the foundations of all wholesome dharmas. O virtuous man! For example, the Snow Mountain is the source of many excellent and wondrous medicines. The Buddha and Bodhisattvas are the same, being the very root of all goodness. For this reason, they are called good spiritual friends.
O virtuous man! On the Snow Mountain there is a very fragrant medicine called Ta-ha. Whoever sees it will live for immeasurable ages, be free from suffering and illness, and although they possess the four poisons, they will not be harmed by them. Whoever touches it will have their lifespan increased to one hundred and twenty years. If someone merely remembers this medicine, they will attain knowledge of former lives. Why? Because of the medicine’s effectiveness. The Buddhas and Bodhisattvas are the same. If someone sees the Buddhas, Bodhisattvas, and so forth, they will cut off all afflictions. Although they possess the four kinds of demons, these demons cannot disturb them. If someone comes into contact with the Buddhas and Bodhisattvas, their life will not be cut short; they will not be born, will not die, will not retreat, and will not sink into delusion. This is called a person who comes into contact with, or stays near, the Buddha, listening to and receiving the wondrous Dharma. If someone remembers them, they will realize Unsurpassed Perfect Enlightenment. For this reason, the Buddhas and Bodhisattvas are called good spiritual friends.
O virtuous man! In the Fragrant Mountain, there is Lake Anavatapta. Because of this lake, there are four great rivers: the Ganges, Sindhu, Sita, and Vakshu. People in the world commonly say: If a person with sins bathes in these four rivers, their sins will be eliminated. You should know that this statement is false and untrue. Apart from these things, who are the ones that are truly [capable]? Only the Buddha and Bodhisattvas are truly so. Why? Because if someone draws near to them, all sins are eliminated. For this reason, they are called good spiritual friends.
Furthermore, O virtuous man! For example, the earth contains all forests, trees, medicinal herbs, and hundreds of crops such as rice, sugarcane, flowers, and fruits. When a drought comes and they are about to wither and die, the Dragon Kings Nanda and Upananda, out of compassion for all beings, rise from the ocean and pour down rain. All forests, hundreds of crops, grasses, and trees become nourished and flourish again. All sentient beings are the same. When whatever wholesome roots they possess are about to be destroyed, the Buddhas and Bodhisattvas give rise to great compassion and, from the ocean of wisdom, pour down the sweet dew of Dharma, causing sentient beings to once again become complete in the ten wholesome practices. For this reason, the Buddhas and Bodhisattvas are called good spiritual friends.
O virtuous man! For example, a skilled physician proficient in the eight methods of healing, when encountering sick people, does not consider their family lineage, beauty or ugliness, wealth, or treasures, but treats them all equally. Therefore, people in the world honor him as a great physician. The Buddhas and Bodhisattvas are the same. Seeing that sentient beings suffer from the illness of afflictions, they do not consider their lineage, beauty, ugliness, wealth, or treasures, but give rise to compassion and teach the Dharma to them all. After sentient beings hear it, the illness of afflictions is eliminated. For this reason, the Buddhas and Bodhisattvas are called good spiritual friends. Through the causes and conditions of drawing near to these good friends, one immediately comes close to Great Nirvana.
How do Bodhisattvas, through the causes and conditions of hearing the Dharma, come close to Great Nirvana? All sentient beings, through hearing the Dharma, become complete in the root of faith. Because they possess the root of faith, they delight in practicing generosity, morality, patience, diligence, meditation, and wisdom, and they realize the fruit of Stream-entry, up to the stage of Buddhahood. Therefore, one should know that attaining all wholesome dharmas is entirely due to the wondrous power of the causes and conditions of hearing the Dharma.
O virtuous man! For example, a wealthy elder has only one son. He sends his son to another country to trade and exchange goods. He shows his son the places where the road is easy and where it is difficult, and he also instructs him: “If you encounter a prostitute, be careful not to love or associate closely with her. If you love and associate closely with her, your life will be lost and your wealth will also disappear. Do not associate with evil and wicked people either.” The son respectfully follows his father’s instructions, and therefore his body and mind remain peaceful and he obtains much wealth. The Great Bodhisattvas broadly explain essential Dharma teachings to sentient beings in the same way. They instruct sentient beings and the four assemblies about the smooth and difficult paths. These sentient beings, by hearing the Dharma, distance themselves from evil dharmas and become complete in wholesome dharmas. For this reason, it is said that through the causes and conditions of hearing the Dharma, one comes close to Great Parinirvana.
O virtuous man! For example, a bright mirror illuminates a person’s face. The bright mirror of hearing the Dharma is also like this. Whoever looks into it can clearly see good and evil, with nothing hidden or obscured. For this reason, it is said that through the causes and conditions of hearing the Dharma, one comes close to Great Parinirvana.
O virtuous man! For example, a merchant wishes to go to a place where there are treasures, but he does not know the way. Someone points out the path to him. Following that guidance, he reaches the place of treasures and obtains wealth beyond measure. All sentient beings are the same. They wish to go to the realm of goodness and obtain the treasure of the path, but they do not know the smooth and difficult places along the road. Bodhisattvas instruct them, and because sentient beings follow what they hear, they reach the realm of goodness and attain the unsurpassed treasure of Great Nirvana. For this reason, through the causes and conditions of hearing the Dharma, they come close to Great Parinirvana.
O virtuous man! For example, a drunken elephant that is wild and violent wishes to harm many beings. A person who trains elephants uses large iron hooks to hook its head, and it is immediately subdued; its violent nature disappears. All sentient beings are the same. Deluded by greed, anger, and ignorance, they wish to commit many evil deeds. The Bodhisattvas use the hook of hearing the Dharma to hook and restrain them, causing them to abide peacefully and preventing evil thoughts from arising. For this reason, it is said that through the causes and conditions of hearing the Dharma, one comes close to Great Nirvana.
Therefore, throughout the scriptures, I have said that My disciples who wholeheartedly listen to and receive the Twelve Categories of Sutra Teachings will be free from the five hindrances and cultivate the seven factors of enlightenment. Because they cultivate the seven factors of enlightenment, they come close to Great Parinirvana.
Through hearing the Dharma, those who have attained the fruit of Stream-entry are freed from all fears. Why? Because, for example, the elder Sudatta was gravely ill, and his mind was extremely frightened and sorrowful. After hearing the Venerable Shariputra explain that Stream-enterers possess four virtues and ten examples of consolation, his fear immediately disappeared. For this reason, it is said that through the causes and conditions of hearing the Dharma, one comes close to Great Parinirvana. Why?
Because the Dharma eye has been opened. In the world there are three kinds of people: the first is blind, the second has only one eye, and the third has two eyes. The blind person usually refers to one who does not hear the Dharma. The one-eyed person refers to one who temporarily hears the Dharma but whose mind does not remain settled. The two-eyed person refers to one who wholeheartedly listens and receives it, and practices according to what has been heard. These are the three kinds of people. Through hearing, one knows that there are such three kinds of people in the world. Therefore, for this reason, it is said that through the causal condition of hearing the Dharma, one can draw near to Great Parinirvana.
Good man! In the past, when I was in the city of Kushinagar, at that time Śāriputra was suffering from illness. I told the bhikṣu Ānanda to extensively expound the Dharma for Śāriputra. After Śāriputra finished hearing the Dharma, he said to his four disciples:
“Carry my sickbed to the place of the Buddha. I wish to hear the Dharma.”
The four disciples carried him together. Upon arriving, he heard the Dharma, and through the wondrous power of hearing the Dharma, Śāriputra’s suffering illness was eliminated and his body became peaceful. Therefore, for this reason, it is said that through the causal condition of hearing the Dharma, one can draw near to Great Parinirvana.
How does a Bodhisattva, through the causal condition of contemplation, draw near to Great Parinirvana? Through this contemplation, the mind becomes liberated. Why? Because all sentient beings are constantly bound by the five desires. Through contemplation, they attain liberation. Therefore, for this reason, it is said that through the causal condition of contemplation, one can draw near to Great Parinirvana.
Furthermore, good man! All sentient beings are constantly deluded by the four inverted views of permanence, bliss, self, and purity. Through contemplation, they see that all phenomena are impermanent, without bliss, without self, and impure. Having seen in this way, the four inverted views are immediately cut off. Therefore, for this reason, it is said that through the causal condition of contemplation, one can draw near to Great Parinirvana.
Furthermore, good man! All phenomena possess four characteristics. What are the four? First is the characteristic of arising, second is the characteristic of aging, third is the characteristic of illness, and fourth is the characteristic of extinction. These four characteristics can cause all sentient beings, from ordinary people up to those who have attained the stage of Stream-entry, to experience great suffering and affliction. If a person can wholeheartedly contemplate, then even when encountering these four characteristics, they will not give rise to suffering and affliction. Therefore, through the causal condition of contemplation, one can draw near to Great Parinirvana.
Furthermore, good man! All wholesome dharmas are attained through contemplation. Why? Although there may be someone who, throughout immeasurable, boundless, innumerable kalpas, wholeheartedly listens to the Dharma, if they do not contemplate, they absolutely cannot realize Supreme Perfect Enlightenment. Therefore, for this reason, it is said that through the causal condition of contemplation, one can draw near to Great Parinirvana.
Furthermore, good man! If any sentient being believes that the Buddha, Dharma, and Sangha are without change and gives rise to reverence, one should know that this is entirely the power of the causal condition of wholehearted contemplation. Through this, all afflictions are cut off. Therefore, for this reason, it is said that through the causal condition of contemplation, one can draw near to Great Parinirvana.
What does it mean for a Bodhisattva to practice according to the Dharma? Good man! Cutting off evil dharmas and cultivating wholesome dharmas is called a Bodhisattva practicing according to the Dharma.
Furthermore, what is practicing according to the Dharma? Seeing all phenomena as empty, without true existence, as impermanent, without bliss, without self, and impure. Because of this seeing, one would rather abandon one’s body and life than violate the precepts. This is called a Bodhisattva practicing according to the Dharma.
Furthermore, what is practicing according to the Dharma? Cultivation has two types: one is true, and the other is not true. The not true is not knowing Nirvana, Buddha-nature, the Tathāgata, Dharma, Sangha, the true characteristic, and the characteristic of space. This is called not true. What is true? It is being able to know Nirvana, Buddha-nature, the Tathāgata, Dharma, Sangha, the true characteristic, and the characteristic of space. This is called true.
What does it mean to know the characteristics of Nirvana? The characteristics of Nirvana consist of eight qualities. What are the eight? First is exhaustion, second is wholesome nature, third is truth, fourth is reality, fifth is permanence, sixth is bliss, seventh is self, and eighth is purity. These are called Nirvana.
There are also eight qualities. What are the eight? First is liberation, second is wholesome nature, third is not true, fourth is not real, fifth is impermanence, sixth is without bliss, seventh is without self, and eighth is without purity.
There are also six characteristics: first is liberation, second is wholesome nature, third is not true, fourth is not real, fifth is peace and happiness, and sixth is purity.
If there are sentient beings who rely on worldly paths to cut off afflictions, then such Nirvana has eight aspects of liberation that are not true. Why? Because it is impermanent. Because it is impermanent, it is not true; because it is not true, it is not real. Although afflictions are cut off, they can arise again, therefore it is impermanent, without self, without bliss, and without purity. These are the eight aspects of liberation of Nirvana.
What are the six characteristics? When Śrāvakas and Pratyekabuddhas cut off afflictions, this is called liberation, but they have not yet attained Supreme Perfect Enlightenment, so it is called not true. Because it is not true, it is called not real. In the future they will attain Supreme Perfect Enlightenment, therefore it is called impermanent. Because they realize the undefiled noble path, it is called pure bliss.
Good man! If knowing in this way is called knowing Nirvana, then it cannot be called Buddha-nature, the Tathāgata, Dharma, Sangha, the true characteristic, or the characteristic of space.
How does a Bodhisattva know Buddha-nature? Buddha-nature has six aspects. What are the six? First is permanence, second is purity, third is truth, fourth is goodness, fifth is that it will be seen, and sixth is reality. There are also seven qualities: one is that it can be realized, together with the six qualities above. This is called a Bodhisattva knowing Buddha-nature.
How does a Bodhisattva know the characteristics of the Tathāgata? The Tathāgata is precisely the characteristic of enlightenment, the characteristic of excellence and beauty, being permanent, blissful, self, and pure. It is true liberation and teaches principles that can be directly seen. This is called a Bodhisattva knowing the characteristics of the Tathāgata.
How does a Bodhisattva know the characteristics of Dharma? That Dharma may be wholesome or unwholesome; permanent or impermanent; blissful or without bliss; self or without self; pure or impure; known or unknown; understood or not understood; true or not true; cultivated or not cultivated; seen or not seen; real or not real. This is called a Bodhisattva knowing the characteristics of Dharma.
How does a Bodhisattva know the characteristics of Sangha? That Sangha may have the characteristics of permanence, bliss, self, and purity; it may be the characteristic of disciples, the characteristic that can be seen, true or not true. Why? Because all Śrāvakas will attain Buddhahood. Why is it called true? Because they awaken to the nature of Dharma. Therefore, this is called a Bodhisattva knowing the characteristics of Sangha.
How does a Bodhisattva know the true characteristic? The true characteristic may be permanent or impermanent; blissful or without bliss; self or without self; pure or impure; wholesome or unwholesome; existent or nonexistent; Nirvana or not Nirvana; liberation or not liberation; known or unknown; cut off or not cut off; realized or not realized; cultivated or not cultivated; seen or not seen. This is called the true characteristic. It is not Nirvana, Buddha-nature, the Tathāgata, Dharma, Sangha, or space. This is called the Bodhisattva, through cultivating the profound Great Nirvana Sutra in this way, knowing the differing characteristics of the dharmas of Nirvana, Buddha-nature, the Tathāgata, Dharma, Sangha, and space.
Good man! The great Bodhisattva who cultivates the wondrous Great Nirvana Sutra still does not see space. Why? Because although Buddhas and Bodhisattvas possess the five eyes, they still cannot see it. Only the wisdom eye has the ability to see it. The seeing of the wisdom eye means that there is no dharma that can be seen, and therefore it is called seeing. If there is no object called space, then that space is truly called real. Because it is real, it is called always nonexistent; because it is always nonexistent, it has no bliss, self, or purity.
Good man! Emptiness is called the absence of dharma; the absence of dharma is called emptiness. For example, in the world, because there is no object, it is called emptiness. The nature of space is also like this: because there is nothing, it is called space.
Good man! The nature of sentient beings and the nature of space both have no true nature. Why? Some say: “First eliminate existing things, and afterward it becomes nothing.” But space truly cannot be created. Why? Because it is nonexistent. Because it is nonexistent, one knows that it is not empty. If this nature of space could be made, it would be called impermanent. If it were impermanent, it would not be called space.
Good man! As worldly people say: Space has no form, has no obstruction, is permanent, and does not change. Therefore, the world calls the nature of space the fifth great element.
Good man! However, this space truly has no nature. Because of illumination, it is called space; in truth there is no space. Just as conventional truth actually has no nature, it is spoken of as existing for the sake of sentient beings.
Good man! The nature of Nirvana is likewise: it has no place of abiding. It is precisely the place where all the Buddhas have completely extinguished their afflictions, and therefore it is called Nirvana. Nirvana is permanence, bliss, self, and purity. Although Nirvana is bliss, it is not the bliss of feeling or sensation; rather, it is the supreme, wondrous bliss of complete cessation. The Thus Come Ones, the Buddhas, have two kinds of bliss: first, the bliss of cessation; second, the bliss of knowing and awareness. The true nature of reality has three kinds of bliss: first, the bliss of feeling; second, the bliss of cessation; third, the bliss of knowing and awareness. Buddha-nature has one kind of bliss, which will be seen when one attains Unsurpassed Right and Equal Enlightenment; this is called the bliss of Bodhi.
At that time, the Great Bodhisattva Radiant Universally Illuminating Lofty Noble Virtuous King said to the Buddha:
“World-Honored One! If the complete extinction of afflictions is Nirvana, then this statement is incorrect. Why? Because long ago, when the Thus Come One had just attained enlightenment and went to the bank of the Nairanjana River, at that time Māra and his retinue came before the Buddha and said: ‘Has the time for Nirvana arrived? Why does the World-Honored One not enter it?’ The Buddha told Māra: ‘Now I do not yet have disciples who are learned, who uphold the precepts with purity and strictness, who possess intelligent wisdom, and who are able to teach and transform sentient beings; therefore I do not enter Nirvana.’
“Thus, if one says that the complete extinction of afflictions is Nirvana, then why is it that the Bodhisattvas, who throughout countless eons have already eliminated their afflictions, are not called Nirvana? They have all eliminated afflictions in the same way, so why is it said that only the Buddhas possess Nirvana, while Bodhisattvas do not? If the elimination of afflictions is not Nirvana, then why did the Thus Come One once say to the Brahmin Birth-Name: ‘This very body of Mine is Nirvana’?
“When the Thus Come One was in the country of Vaishali, Māra again came and said: ‘Previously, the Thus Come One said that because there were not yet disciples who were learned, who upheld the precepts, who possessed intelligent wisdom, and who could teach and transform sentient beings, He did not enter Nirvana. Now all these are complete; why does the World-Honored One not enter?’ At that time, the Thus Come One told Māra: ‘Do not give rise to worry. After three months I will enter Nirvana.’
“World-Honored One! If passing into extinction is not entering Nirvana, then why did the Thus Come One promise that after three months He would enter Nirvana? World-Honored One! If eliminating afflictions is Nirvana, then when the Thus Come One sat beneath the Bodhi tree at the site of enlightenment and completely ended His afflictions, that itself was Nirvana. Why then did He say that after three months He would enter Nirvana?
“World-Honored One! If that moment was Nirvana, then why did He say to the warriors of Kushinagar that at the end of the night the Thus Come One would enter Nirvana? The Thus Come One is one of truth; why would He speak words that are false?”
At that time, the World-Honored One said to the Great Bodhisattva Radiant Universally Illuminating Lofty Noble Virtuous King:
“Good man! If it is said that the Thus Come One possesses the characteristic of a long and broad tongue, then know that from countless eons ago the Thus Come One has already abandoned false speech. All Buddhas and Bodhisattvas, whenever they speak, speak words of truth and never words of deceit.
“Good man! As you have said, Māra formerly invited Me to enter Nirvana. But, good man, Māra truly does not understand the characteristics of Nirvana. Why? Because Māra’s thought is that not teaching sentient beings, remaining silent, and abiding peacefully is Nirvana.
“Good man! It is like a person in the world who sees someone who neither speaks nor acts and thinks that this person is no different from a dead person. Māra Pāpīyas’s thought is the same: he thinks that when the Thus Come One does not teach sentient beings and remains silent without saying anything, the Thus Come One has entered Nirvana.
“Good man! The Thus Come One does not say that Buddha, Dharma, and Sangha have no differing characteristics; rather, He only says that the two dharmas of permanence and purity are without distinction. Good man! The Buddha also does not say that Buddha and Buddha-nature, or Nirvana, have no differing characteristics; rather, He only says that what is eternal and unchanging is without distinction. Good man! The Buddha also does not say that Nirvana and the true nature of reality have no differing characteristics; rather, He only says that the permanently abiding true reality, which does not change, is without distinction.
“Good man! At that time, My disciples among the Śrāvakas became involved in disputes, just like the evil monks in the country of Kauśāmbī who opposed My teachings, violated many prohibitions, accepted impure possessions, sought after benefits and offerings, and went among laypeople praising themselves, claiming that they had attained the uncontaminated Dharma—the fruit of Stream-entry, up to and including the fruit of Arhatship—while slandering others.
“They did not give rise to respect toward the Buddha, Dharma, Sangha, the precepts, or their preceptors. They openly said before Me: ‘Things such as these, the Buddha allowed us to store; things such as these, the Buddha did not allow us to store.’ I said: ‘Things such as these, I truly do not permit.’ Yet they reversed My words, saying: ‘Things such as these are truly permitted by the Buddha.’
“These evil people did not believe My teachings. Therefore, I told Māra:
‘Do not worry. After three months I will enter Nirvana.’
“Good man! Because of these evil monks, the disciples among the Śrāvakas who were still learning and training did not see My body and did not hear My Dharma, so they said that the Thus Come One had entered Nirvana. Only the Bodhisattvas were able to see My body and constantly hear My Dharma. Therefore, I did not say that I had entered Nirvana.
“Although the Śrāvaka disciples said that the Thus Come One had entered Nirvana, in truth I did not enter Nirvana. If My Śrāvaka disciples say that the Thus Come One has entered Nirvana, then know that such a person is not My disciple; he is a companion of Māra, a person of wrong views and not right views. If someone says that the Thus Come One has not entered Nirvana, then know that this person is truly My disciple, not a companion of Māra, a person of right views and not wrong views.
“Good man! Previously, I had never seen among My disciples anyone who said that the Thus Come One, by not teaching sentient beings and remaining silently abiding, was called Parinirvana.
“Good man! It is like a wealthy elder who has many children and leaves for another land. While he has not yet returned, the children think that their father has died. But this elder has truly not died; rather, the children have produced a mistaken and inverted thought and believe he has died. The Śrāvaka disciples are the same. Because they do not see Me, they immediately think that the Thus Come One has entered Nirvana in the grove of the twin sāla trees at Kushinagar. But in truth I have not entered Nirvana; it is the Śrāvaka disciples who think that I have entered Nirvana.
“Good man! It is like a bright lamp that someone covers completely. Those who do not know think that the lamp has gone out. But the lamp has not truly gone out; because they do not know, they think it has gone out. The Śrāvaka disciples are the same. Although they possess the eye of wisdom, they are obstructed by afflictions, causing their minds to become inverted, and they do not see the true body of the Buddha. Therefore, they think that the Buddha has passed into extinction, but in truth I have not passed into extinction.
“Good man! It is like a person blind from birth who cannot see the sun and moon. Because he does not see them, he does not know the characteristics of day and night, darkness and brightness. Because he does not know, he says that there is no sun and moon. The sun and moon truly exist, but he does not see them; because he does not see them, he gives rise to inverted thoughts and says that there is no sun and moon.
“Like that blind person, the Śrāvaka disciples are the same. Because they do not see the Thus Come One, they think that the Thus Come One has entered Nirvana. The Thus Come One does not enter Nirvana; because of inverted and deluded thoughts, they give rise to such a mind.
“Good man! It is like clouds and mist covering the sun and moon. Foolish people then say that there is no sun and moon. But the sun and moon truly exist; because they are obscured, sentient beings cannot see them. The Śrāvaka disciples are the same. Because their wisdom is obscured and lost due to afflictions, they do not see the Thus Come One and then say that the Thus Come One has entered Nirvana.
“Good man! In truth, the Thus Come One is merely manifesting the conduct of a child, and it is not extinction.”
Good son! Just as when the sun sets in the realm of Jambudvīpa, because the Black Mountain obscures it, sentient beings cannot see it. The true nature of the sun actually does not set; because sentient beings cannot see it, they think it has set. The disciples of the Śrāvaka vehicle are likewise. They are obstructed by the mountain of afflictions and therefore cannot see My body. Because they do not see it, they give rise to the thought that the Tathāgata has entered extinction, but in truth I do not become extinct. Therefore, while I was in the country of Vaiśālī, I told Māra Pāpīyas that three months later I would enter Nirvāṇa.
Good son! The Tathāgata foresaw that three months later the roots of goodness of Bodhisattva Kāśyapa would mature. He also saw that Subhadda at Mount Gandhamādana, after completing his retreat, would come to where I was. Therefore, I told Māra Pāpīyas that three months later I would enter Nirvāṇa. Good son! There were five hundred strong men who, after three months, would also bring forth the mind of Unsurpassed Complete and Perfect Enlightenment. For their sake, I told Māra Pāpīyas that three months later I would enter Nirvāṇa. Good son! The group of Cunda and the five hundred women of the Licchavi mango fruit community, after three months, would have their wholesome roots of the unsurpassed path of enlightenment mature. For the sake of these people, I told Māra Pāpīyas that three months later I would enter Nirvāṇa.
Good son! Sunakṣatra was close to the non-Buddhist teacher Nirgrantha. For him I expounded the Dharma for a full twelve years, but that person, because of wrong views, did not believe and did not accept it. I knew that this person’s root of wrong views, after three months, would certainly be eradicated. Therefore, I told Māra Pāpīyas that after three months I would enter Nirvāṇa.
Good son! For what reason was it that previously, beside the Nairañjanā River, I told Māra Pāpīyas: “I have not yet entered Nirvāṇa because I do not have disciples who are learned and wise”? At that time, I wished to turn the Dharma wheel to liberate the five monks at Benares. I also wished to liberate the five hundred monks such as Yaśas, Puṇya, Vimalarāja, Kauṇḍinya, and Subhāhu. I wished to liberate the elder Ugga together with fifty people. I wished to liberate King Bimbisāra of the kingdom of Magadha. I wished to liberate Uruvilvā Kāśyapa and his five hundred monk disciples. I wished to liberate the two brothers Nadī Kāśyapa and Gayā Kāśyapa together with their five hundred disciples. I also wished to turn the wondrous Dharma wheel to liberate Śāriputra, Maudgalyāyana, and two hundred and fifty monks. Therefore, I told Māra Pāpīyas that I would not enter Nirvāṇa.
Good son! There is a Nirvāṇa that is not Great Nirvāṇa. What is Nirvāṇa that is not Great Nirvāṇa? If one does not see Buddha-nature but cuts off afflictions, that is called Nirvāṇa, but not Great Nirvāṇa. Because one does not see Buddha-nature, it is impermanent and without self, possessing only bliss and purity. For this reason, although afflictions are eliminated, it is still not called Great Parinirvāṇa. If, upon seeing Buddha-nature, one can cut off afflictions, this is called Great Nirvāṇa. Because one sees Buddha-nature, one is called eternal, blissful, self, and pure. For this reason, cutting off afflictions is also called Great Parinirvāṇa.
Good son! “Nir” means emptiness, and “Bāna” means weaving; the meaning of not weaving is called Nirvāṇa. “Bāna” means covering; not being covered is called Nirvāṇa. “Bāna” means going toward; neither going nor coming is called Nirvāṇa. “Bāna” means grasping; the meaning of not grasping is called Nirvāṇa. “Bāna” means uncertainty; the absence of uncertainty is called Nirvāṇa. “Bāna” means new; not being new is the meaning of Nirvāṇa. “Bāna” means obstruction; the meaning of being without obstruction is what is called Nirvāṇa.
Good son! Some disciples of the schools of Ulūka and Kapila say that “Bāna” means characteristic; the meaning of being without characteristics is called Nirvāṇa. Good son! “Bāna” means existence; the meaning of non-existence is called Nirvāṇa. “Bāna” means combination; the meaning of non-combination is called Nirvāṇa. “Bāna” means suffering; the meaning of non-suffering is called Nirvāṇa.
Good son! The cutting off of afflictions is not called Nirvāṇa; not giving rise to afflictions is what is called Nirvāṇa. Good son! The Buddhas and Tathāgatas’ not arising of afflictions is called Nirvāṇa. Having wisdom regarding phenomena without obstruction is called the Tathāgata. The Tathāgata is not an ordinary person, a Śrāvaka, a Pratyekabuddha, or a Bodhisattva, but is called Buddha-nature. The body, mind, and wisdom of the Tathāgata completely pervade immeasurable, boundless, innumerable realms without obstruction; this is called space. The Tathāgata eternally abides and does not change; this is called true reality. Because of this meaning, the Tathāgata truly does not completely enter Nirvāṇa. This is called the Bodhisattva’s practice of the wondrous scripture of Great Nirvāṇa, fully accomplishing the seventh virtue.
Furthermore, good son! How does a great Bodhisattva practice the wondrous scripture of Great Nirvāṇa and fully accomplish the eighth virtue?
Good son! A great Bodhisattva who practices the Great Nirvāṇa Sutra eliminates five things, distances themselves from five things, accomplishes six things, cultivates five things, preserves one thing, draws near to four things, believes and follows all truths, and possesses complete liberation of mind and complete liberation of wisdom.
Good son! What are the five things that a Bodhisattva eliminates? They are the five aggregates: form, feeling, perception, formations, and consciousness. What does the term “aggregate” mean? It means that which can cause sentient beings to continue in birth and death, never leaving the burdens of separation and reunion, becoming bound throughout the three times; when seeking its meaning, it cannot be grasped. Because of these meanings, they are called aggregates. Although a great Bodhisattva sees the aggregate of form, they do not see its characteristics. Why? Because within the ten forms, when seeking their nature, it cannot be obtained. Following worldly convention, they are therefore called aggregates. Feeling has one hundred and eight kinds. Although a Bodhisattva sees the aggregate of feeling, they do not see the characteristics of feeling. Why? Because although feeling has one hundred and eight kinds, its meaning is not fixed and real. Therefore, the Bodhisattva does not see the aggregate of feeling; perception, formations, consciousness, and so forth are the same.
A great Bodhisattva deeply sees that the five aggregates are the source from which afflictions arise. Because of this meaning, they use skillful means to cause them to be eliminated.
What are the five things that a Bodhisattva distances themselves from? They are the five views. What are the five? First is the view of self, second is the extreme view, third is wrong view, fourth is the view of attachment to precepts, and fifth is the view of attachment to opinions. From these five views arise sixty-two views, and because of these views, birth and death do not cease. Therefore, the Bodhisattva guards against and does not associate with them.
What are the six things that a Bodhisattva accomplishes? They are the six objects of mindfulness. What are the six? First is mindfulness of the Buddha, second is mindfulness of the Dharma, third is mindfulness of the Sangha, fourth is mindfulness of goodness, fifth is mindfulness of giving, and sixth is mindfulness of precepts. These are called the six things accomplished by the Bodhisattva.
What are the five things that a Bodhisattva cultivates? They are the five concentrations: first, the concentration of knowledge; second, the tranquil concentration; third, the concentration of peaceful happiness experienced by body and mind; fourth, the concentration without happiness; and fifth, the Śūraṅgama concentration. By cultivating these five kinds of meditative concentration, one draws near to Great Parinirvāṇa. Therefore, the Bodhisattva wholeheartedly practices them.
What is the one thing that a Bodhisattva preserves? It is the Bodhi mind. A great Bodhisattva always diligently preserves the Bodhi mind, like a person in the world protecting their only child. It is like a person blind in one eye protecting the remaining eye, or like a person traveling through an empty wilderness protecting the guide. The Bodhisattva’s preservation of the Bodhi mind is likewise. Because of preserving the Bodhi mind in this way, they attain Unsurpassed Complete and Perfect Enlightenment. Because they attain Unsurpassed Complete and Perfect Enlightenment, they fully possess eternity, bliss, self, and purity, which is the unsurpassed Great Parinirvāṇa. Therefore, the Bodhisattva preserves this one Dharma.
What are the four things that a Bodhisattva draws near to? They are the four immeasurable minds. What are the four? First is great loving-kindness, second is great compassion, third is great joy, and fourth is great equanimity. Because these four minds can cause immeasurable and boundless sentient beings to bring forth the Bodhi mind, the Bodhisattva always draws near to them.
What is the truth that a Bodhisattva faithfully accepts? A Bodhisattva clearly knows that all sentient beings ultimately return to one path. That one path is the Mahāyāna. The Buddhas and Bodhisattvas, for the sake of sentient beings, therefore divide it into three vehicles. Thus, the Bodhisattva’s faith and acceptance does not oppose or contradict it.
What is the Bodhisattva’s completely liberated mind? It is the mind in which greed, hatred, and ignorance are forever eradicated; therefore it is called the Bodhisattva’s completely liberated mind.
What is the Bodhisattva’s completely liberated wisdom? The Great Bodhisattva, with regard to all phenomena, clearly knows them without obstruction. This is called the Bodhisattva’s completely liberated wisdom. Because wisdom is liberated, those teachings that were never heard before are now heard, what was never seen before is now seen, and what was never reached before is now reached.
At that time, the Great Bodhisattva Radiant Universal Illumination Noble Virtuous King addressed the Buddha:
“World-Honored One! According to what the World-Honored One has taught regarding the liberated mind, that meaning is not correct. Why? Because the mind itself is originally not bound. Why? Because the original nature of the mind is not bound by greed, anger, ignorance, or the fetters. If it is originally not bound, then why say that the mind is completely liberated?
World-Honored One! If the original nature of the mind is not bound by greed or the fetters, then through what causes and conditions can it become bound? It is like a person milking the horn of an ox: originally there is no milk, so even after exhausting effort, milk cannot flow from it. If one milks a cow’s udder, although little effort is needed, much milk flows out. The mind is also like this. Originally there is no greed; how can greed now exist? If greed did not exist before but appears later, then the Buddhas and Bodhisattvas of the past, who previously had no characteristic of greed, should now also have greed.
World-Honored One! It is like a barren woman: originally she has no child, and even after applying many efforts and conditions, she still cannot have a child. The mind is also like this. If originally there is no characteristic of greed, then even by creating many causes and conditions, greed cannot arise.
World-Honored One! Just as drilling wet wood cannot cause fire to ignite, likewise, although one seeks greed within the mind, it cannot be found. Then why are greed and the fetters said to bind the mind?
World-Honored One! It is like pressing sand: oil cannot be obtained from it. The mind is also like this. Even if one presses and searches, there is no greed. Therefore one should know that greed and mind are two different principles. If greed existed, how could it defile the mind?
World-Honored One! It is like someone placing a stake in empty space; it absolutely cannot stand there. Placing greed into the mind is also like this. Even with all kinds of causes and conditions, it cannot make greed bind the mind.
World-Honored One! If a mind without greed is called liberation, then why do the Buddhas and Bodhisattvas not pull out thorns from empty space?
World-Honored One! The mind of the past is not called liberated, the mind of the future is also not liberated, and the present mind does not coexist with the path. Then in which time does the mind become liberated?
World-Honored One! It is like a lamp of the past that cannot dispel darkness; a lamp of the future also cannot dispel darkness; a present lamp cannot dispel darkness either. Why? Because light and darkness cannot exist simultaneously. The mind is also like this. How can one say that the mind becomes liberated?
World-Honored One! Greed also exists. If greed did not exist, then when one sees [an attractive object], greed should not arise. If greed arises because of a woman, then one should know that greed truly exists. Because of greed, one falls into the three evil paths.
World-Honored One! It is like a person who sees a painting of a woman and also gives rise to greed. Because greed arises, one commits many offenses. If greed originally did not exist, then why would seeing a painting cause greed to arise? If the mind has no greed, why does the Tathāgata say that the Bodhisattva’s mind is liberated? If the mind has greed, why must it wait until seeing the appearance of a woman before arising? Without seeing that appearance, why does it not arise? Now I see that there are evil karmic results, therefore I know greed exists; anger and ignorance are also like this.
World-Honored One! It is like sentient beings having a body without a self, yet ordinary people cling to the idea that there is a self. Although they cling to self, they do not fall into the three evil paths. Why is it that there is no characteristic of a woman, yet a person with greed creates the characteristic of a woman and falls into the three evil paths?
World-Honored One! It is like drilling wood produces fire, but if the nature of fire does not exist within the conditions, then through what causes and conditions does fire arise?
World-Honored One! Greed is also like this. Within form there is no greed; within smell, taste, touch, and phenomena there is also no greed. Then why does greed arise toward form, smell, taste, touch, and phenomena? If greed does not exist in all these conditions, why do only sentient beings give rise to greed while Buddhas and Bodhisattvas do not?
World-Honored One! The mind is also indeterminate. If the mind were determined, then there would be no greed, anger, or ignorance. If it is indeterminate, then why say that the mind is liberated? Greed is also indeterminate. If it is indeterminate, then why does greed become the cause for birth in the three evil paths? The person who is greedy and the object of that greed are both indeterminate. Why? Because when encountering the same form, one may give rise to greed, anger, or ignorance. Therefore greed and its object are both indeterminate. If both are indeterminate, then why does the Tathāgata say that when Bodhisattvas cultivate Great Nirvāṇa, their minds become liberated?”
At that time, the World-Honored One said to the Great Bodhisattva Radiant Universal Illumination Noble Virtuous King:
“Excellent! Excellent! Good man! The mind is neither bound by the fetter of greed nor not bound; it is neither liberated nor not liberated; it is neither existent nor nonexistent; it is neither present, nor past, nor future. Why?
Good man! There are some non-Buddhist teachers who say that when causes and conditions come together, a result arises. If within the conditions there originally is no nature of arising, yet a result can arise, then space, which originally does not arise, should also produce results. But space does not produce results because it is not a cause. Because within causes and conditions there originally exists the nature of the result, when they combine and gather, the result can arise. Why?
For example, when Devadatta wishes to build a wall, he uses mud and earth, not colors. When he wishes to paint an image, he uses colors, not grass or trees. When making clothing, he uses silk, not mud or wood. When building a city wall, he uses mud, not silk. Because people take and use these things, one should know that within them there is the ability to produce results. Because they can produce results, one knows that within the causes there already exists the nature of the result. If there were no nature [of the result], then one thing should be able to produce everything. If something can be taken, can be used, and can produce, then one should know that the result already existed within it beforehand. If there were no result, people would not take it, use it, or produce anything from it. Only space, because it is neither taken nor used, can give rise to all things.
Because there are causes, it is like the seed of the Nyagrodha tree growing into a Nyagrodha tree; within milk there is ghee; within silk there is cloth; within mud there is a jar.
Good man! All ordinary beings are obscured by ignorance, and therefore establish such fixed doctrines. Form has the meaning of attachment; the mind has the nature of greed. They also say that the ordinary person’s mind has the nature of greed and also the nature of liberation. When it encounters causes and conditions of greed, the mind gives rise to greed; when it encounters conditions of liberation, the mind becomes liberated. Although they establish this doctrine, its meaning is incorrect.
Some ordinary beings further say: In all causes there is no result. Causes have two kinds: one is subtle, and the other is coarse. The subtle is permanent. The subtle cause transforms into a coarse cause, and from this coarse cause it transforms into cause and result. Because the coarse cause is impermanent, the result is also impermanent.
Good man! Some ordinary beings further say: The mind has no cause, greed also has no cause; greed arises due to seasons and circumstances. Such people, because they do not understand the causes and conditions of the mind, wander through the six realms of existence and endure all forms of birth and death.
Good man! It is like a dog tied by a chain to a post. All day long it circles around the post and cannot escape. All ordinary beings are also like this. Bound by the chain of ignorance to the post of birth and death, they continue circling within the twenty-five realms of existence and cannot depart from them.”
Good man! It is like a person who falls into a latrine, after having gotten out, enters it again; like a sick person who has recovered, yet again becomes a cause for illness; like a traveler who encounters a desolate place, having already passed through it, yet returns again; like a person who has bathed and become clean, then again takes mud and dirt and smears them on the body. All ordinary beings are likewise. Having attained liberation from the realm of Nothingness, yet not having escaped the realm of Neither Perception nor Non-Perception, they return and enter the three evil paths. Why is this? Because all ordinary beings only contemplate the result and do not contemplate causes and conditions. Like a dog chasing after a clod of earth instead of chasing the person who threw it, ordinary beings are likewise: they only contemplate the result and do not contemplate causes and conditions. Because they do not contemplate causes and conditions, they return from the realm of Neither Perception nor Non-Perception to the three evil paths.
Good man! The Buddhas and Bodhisattvas never decisively state that within a cause there is a result, or within a cause there is no result, or that there is both a result and no result, or that it is neither that there is nor that there is not a result. If one asserts with certainty that within a cause there is a result, or decisively that there is no result, decisively that there is both a result and no result, or decisively that it is neither existence nor nonexistence of a result, then one should know that this is the company of Māra, belonging to Māra. Such a person is one who is attached to craving; a person attached to craving in this way is unable to completely sever the bonds of birth and death and does not clearly understand the nature of the mind and the nature of craving.
Good man! The Buddhas and Bodhisattvas reveal the Middle Way. Why? Because although they say that all phenomena are neither existent nor nonexistent, they do not make this a fixed determination. Why? Because through the causes of the eye, the causes of forms, the causes of light, the causes of mind, and the causes of thought, consciousness arises. This consciousness is definitely not within the eye, within forms, within light, within the mind, or within thought; it is also not in the middle; it is neither existent nor nonexistent. Because it arises from various causes and conditions, it is called existent; because it has no inherent self-nature, it is called nonexistent. Therefore, the Tathāgata says that all phenomena are neither existent nor nonexistent.
Good man! The Buddhas and Bodhisattvas absolutely do not decisively say that the mind has the nature of purity or the nature of impurity. The pure or impure mind has no fixed abiding place. Because craving arises from conditions, it is said to be not nonexistent; because the nature of craving originally does not exist, it is said to be not existent. Good man! Because of conditions, the mind gives rise to craving; because of conditions, the mind attains liberation. Good man! Causes and conditions are of two kinds: first, those following birth and death; second, those following Great Nirvāṇa.
Good man! Because there are causes and conditions, the mind arises together with craving and ceases together with craving. Because there are causes and conditions, the mind arises together with craving but does not cease together with craving; because there are causes and conditions, the mind does not arise together with craving but does cease together with craving; because there are causes and conditions, the mind neither arises together with craving nor ceases together with craving.
What does it mean that the mind arises together with craving and ceases together with craving? Good man! If there are ordinary beings who have not eliminated the mind of craving and cultivate the mind of craving, such people have a mind that arises together with craving and ceases together with craving. All sentient beings who have not eliminated the mind of craving have a mind that arises together with craving and a mind that ceases together with craving. For example, sentient beings in the Desire Realm all possess the flavor of the First Dhyāna; whether they cultivate or do not cultivate it, when the causes and conditions are encountered, it is immediately accomplished. The causes and conditions referred to here are the fire disaster. All ordinary beings are likewise: whether they cultivate or do not cultivate, their minds arise together with craving and cease together with craving. Why? Because they have not cut off craving.
What does it mean that the mind arises together with craving but does not cease together with craving? The disciples of the Śrāvaka vehicle, because of causes and conditions, give rise to the mind of craving; fearing the mind of craving, they cultivate contemplation of the white bones. This is called a mind that arises together with craving but does not cease together with craving. Again, there is a mind that arises together with craving but does not cease together with craving, such as a Śrāvaka disciple who has not yet attained the fruit of Arhatship. Due to causes and conditions, the mind of craving arises. When the fruit of Arhatship is attained, the mind of craving immediately ceases. This is called a mind that arises together with craving but does not cease together with craving. When a Great Bodhisattva attains the Immovable Ground, the mind arises together with craving but does not cease together with craving.
What does it mean that the mind does not arise together with craving but does cease together with craving? Great Bodhisattvas who have already eliminated the mind of craving, for the sake of sentient beings, manifest having craving. Because of this manifestation, they are able to cause immeasurable and boundless sentient beings to learn, receive, and fully accomplish wholesome Dharma. This is called a mind that does not arise together with craving but does cease together with craving.
What does it mean that the mind neither arises together with craving nor ceases together with craving? It means that Arhats, Pratyekabuddhas, Buddhas, and Bodhisattvas apart from those on the Immovable Ground are called minds that neither arise together with craving nor cease together with craving. Because of these meanings, the Buddhas and Bodhisattvas do not decisively say that the nature of mind is originally pure or that the nature of mind is originally impure.
Good man! This mind does not become bound and mixed together with craving, nor does it become bound and mixed together with anger and delusion. Good man! Just as the sun and moon may be obscured by smoke, dust, clouds, mist, or the star Rāhu, and because of these causes and conditions sentient beings are unable to see them, yet although they cannot be seen, the nature of the sun and moon is completely not mixed together with those five things. The mind is likewise. Because of causes and conditions, bonds of craving arise. Although sentient beings say that the mind is mixed together with craving, in reality the nature of mind is not mixed together with craving. If it is a craving mind, then it is the nature of craving; if it is a non-craving mind, then its nature is also non-craving. A mind without craving cannot perform acts of craving; a mind with craving cannot be without craving. Good man! Because of this meaning, the fetters of sensual desire cannot defile the mind. The Buddhas and Bodhisattvas destroy all bonds of craving, therefore it is said that the mind attains liberation. All sentient beings give rise to bonds of craving through causes and conditions, and through causes and conditions the mind attains liberation.
Good man! It is like the Snow Mountain, whose highest peaks cannot be reached by either humans or monkeys. There are places where monkeys can go but humans cannot; there are also places where neither humans nor monkeys can go. Good man! In the places where both humans and monkeys can go, hunters use resin glue placed on a board to catch monkeys. Because monkeys are foolish, they touch it with their hands, and their hands stick to the resin. Wanting to free their hands, the monkeys use their feet to pull, and their feet become stuck as well. Wanting to free their feet, they bite with their mouths, and their mouths become stuck too. Thus all five limbs are unable to escape. At this time, the hunter inserts a pole through them and carries them home.
The lofty peaks of the Snow Mountain represent Buddhas and Bodhisattvas who attain the true path. The monkey represents ordinary beings. The hunter represents Māra Pāpīyas. The resin glue represents the bondage of sensual desire. The places where neither humans nor monkeys can go represent ordinary beings and Māra Pāpīyas, both of whom are unable to practice. The places where monkeys can go but humans cannot represent outsiders with wisdom; although evil Māras use the five desires, they cannot bind them. The places where both humans and monkeys can go represent all ordinary beings and Māra Pāpīyas, who constantly remain in birth and death and cannot practice. Ordinary beings are bound by the five desires, allowing Māra Pāpīyas to freely lead them away, just as the hunter used resin glue to capture the monkey and carry it home.
Good man! It is like a king who remains peacefully within his own country; his body and mind are joyful and at ease. If he goes to another country, he encounters many sufferings. All sentient beings are likewise. If they can remain established within their own realm, they attain peace and happiness; if they go to another realm, they encounter evil Māras and undergo various sufferings. Remaining established within one’s own realm means the four foundations of mindfulness. The other realm means the five desires.
What is called being under the control of Māra? There are sentient beings who see impermanent things as permanent, see permanent things as impermanent; see suffering as happiness, see happiness as suffering; see impurity as purity, see purity as impurity; see non-self as self, see self as non-self; see what is not true liberation as liberation, and true liberation as not liberation; see what is not a vehicle as a vehicle, and a vehicle as not a vehicle. People of this kind are called those under the control of Māra. Those under the control of Māra have impure minds.
Furthermore, good man! If one sees that all phenomena truly possess fixed characteristics, whether general or particular, then one should know that this person, upon seeing form, gives rise to the notion of form; upon seeing consciousness, gives rise to the notion of consciousness; upon seeing male, gives rise to the notion of male; upon seeing female, gives rise to the notion of female; upon seeing day, gives rise to the notion of day; upon seeing month, gives rise to the notion of month; upon seeing year, gives rise to the notion of year; upon seeing aggregates, gives rise to the notion of aggregates; upon seeing sense bases, gives rise to the notion of sense bases; upon seeing elements, gives rise to the notion of elements. One who sees in this way is called one under the control of Māra. One under the control of Māra has an impure mind.
Again, O virtuous man! If one sees the self as form, sees that within form there is a self, within the self there is form, and that form belongs to the self; and likewise, if one sees the self as consciousness, sees that within consciousness there is a self, within the self there is consciousness, and that consciousness belongs to the self, then such a person is one who is under the influence of Māra, and is not a disciple of Mine.
O virtuous man! Among My Śrāvaka disciples, there are those who turn away from the Twelve Divisions of the Tathāgata’s scriptures, practice various ancient books of the outsiders, do not cultivate the Dharma of quiescent extinction through leaving the household life, and devote themselves entirely to worldly household affairs. What are called worldly household affairs? They are: storing and raising all impure things, servants, fields, houses, elephants, horses, carriages, camels, donkeys, chickens, dogs, monkeys, pigs, sheep, various kinds of grain and crops; keeping away from the Saṅgha, drawing near to white-robed laypeople, going against the teachings of the sages, and telling white-robed people: “The Buddha has permitted bhikṣus to receive, store, and raise impure things.” This is called cultivating worldly affairs.
There are disciples who, not for the sake of Nirvāṇa, but only for the sake of gain and offerings, draw near to, listen to, accept, and receive the Twelve Divisions of the scriptures; who use robes, food, possessions of the permanent residence, and possessions of the Saṅgha as their own; who covet the possessions of others’ households; who use words of praise, associate with kings and princes; practice divination, judging good and bad omens, calculating prosperity and decline; play go, liubo, and other games of chance, throw counters; associate with bhikṣuṇīs and unmarried women; raise two kinds of novices; constantly visit the homes of butchers, hunters, taverns, and the dwellings of Caṇḍālas; buy and sell various things; prepare food with their own hands; act as envoys for neighboring countries and accept missions of communication. Such people are relatives of Māra, and are not My disciples.
Because of these causes and conditions, does the mind arise together with greed and cease together with greed, and so forth? Even up to the mind of delusion arising together and ceasing together, it is the same.
O virtuous man! Because of this cause and condition, the nature of the impure mind is neither impure nor otherwise. Therefore, I say that the mind is liberated. If there is someone who does not store any impure things, and for the sake of Great Nirvāṇa upholds, copies, expounds, and recites the Twelve Divisions of the scriptures, then you should know that this person is truly My disciple, does not enter the realm of the evil Māra Pāpīyas, and cultivates the thirty-seven factors of enlightenment.
Because of cultivating them, such a person does not arise together with greed, nor does he cease together with greed. This is called a Bodhisattva cultivating the wondrous teachings of the Mahāparinirvāṇa Sūtra and fully accomplishing the eighth merit and virtue.