MAHĀPARINIRVĀṆA SŪTRA
VOLUME XIV
Chapter 7: The Practice of the Noble Ones 4
Good son! I contemplate that all conditioned phenomena are impermanent. How do I know this? Because they arise through causes and conditions. If there are phenomena that arise from conditions, then we know they are impermanent. These non-Buddhist practitioners do not have a single phenomenon that does not arise from conditions.
Good son! Buddha-nature neither arises nor ceases, neither comes nor goes, is neither past, nor future, nor present, is neither created through causes and conditions nor not created through causes and conditions, is neither made nor a characteristic, is neither without characteristics, is neither something with a name nor something without a name, is neither name nor form, neither long nor short, and does not belong to the aggregates, elements, or sense bases. Therefore, it is called permanent.
Good son! Buddha-nature is the Tathāgata; the Tathāgata is the Dharma; the Dharma is permanence. For this reason, phenomena that arise from causes and conditions are not called permanent. These non-Buddhist practitioners have no phenomenon that does not arise from causes and conditions.
Good son! These non-Buddhist practitioners do not see Buddha-nature, the Tathāgata, or the Dharma. Therefore, the words spoken by non-Buddhist practitioners are all false and unreal. Ordinary people in the past saw jars, garments, carts, houses, cities, rivers, waters, mountains, forests, men, women, elephants, horses, oxen, and goats; later, when they see something similar, they consider it permanent. You should know that these things are truly not permanent.
Good son! All conditioned things are impermanent. Therefore, unconditioned space is permanent, and unconditioned Buddha-nature is permanent. Unconditioned space is Buddha-nature; Buddha-nature is the Tathāgata; the Tathāgata is the unconditioned; the unconditioned is permanence; permanence is the Dharma; the Dharma is the Sangha; the Sangha is the unconditioned; the unconditioned is permanence.
Good son! Conditioned phenomena have two kinds: form phenomena and non-form phenomena. Non-form phenomena are mind and mental factors. Form phenomena are earth, water, fire, and wind.
Good son! The mind is called impermanent. Why? Because its nature depends on conditions and is associated with discrimination.
Good son! The nature of eye consciousness is different, and up to the nature of mind consciousness is different; therefore, they are impermanent.
Good son! The objects of form are different, and up to the objects of Dharma are different; therefore, they are impermanent.
Good son! What is associated with eye consciousness is different, and up to what is associated with mind consciousness is different; therefore, they are impermanent.
Good son! If the mind were permanent, then eye consciousness alone should perceive all phenomena.
Good son! If eye consciousness is different, and up to mind consciousness is different, then we know they are impermanent. Because phenomena appear similar and arise and cease moment by moment, ordinary people see them and cling to them as permanent.
Good son! The characteristics arising from causes and conditions can be destroyed, and therefore are also called impermanent. That is, based on the eye, based on form, based on light, and based on thought, eye consciousness arises. When eye consciousness arises, all these causes are different and are no longer the causes and conditions of eye consciousness. The same applies up to mind consciousness.
Furthermore, good son! Because the causes and conditions of all activities decay, the mind is called impermanent. This means that the mind cultivates various other impermanent phenomena, cultivates various other phenomena of suffering, emptiness, and non-self. If the mind were permanent, then it should always cultivate impermanence and would not be able to contemplate the phenomena of suffering, emptiness, and non-self, much less be able to contemplate the phenomena of permanence, bliss, self, and purity. Because of this meaning, within the teachings of non-Buddhist practitioners, permanence, bliss, self, and purity cannot be accepted.
Good son! You should know that mind and phenomena are certainly impermanent.
Furthermore, good son! Because the nature of mind differs, it is called impermanent. That is, the nature of the mind of Śrāvakas differs, the nature of the mind of Pratyekabuddhas differs, and the nature of the mind of all Buddhas differs.
All non-Buddhist practitioners have three kinds of minds: first, the mind of one who leaves home; second, the mind of one living at home; third, the mind of one who seeks seclusion while living at home.
The mind associated with pleasure is different; the mind associated with suffering is different; the mind associated with neither suffering nor pleasure is different. The mind associated with greed is different; the mind associated with anger is different; the mind associated with ignorance is different.
The mental characteristics of all non-Buddhist practitioners are also different. That is, the mind associated with ignorance is different, the mind associated with doubt is different, the mind associated with wrong views is different, and even the conduct and manner of behavior of that mind are different.
Good son! If the mind were permanent, then it would also be unable to distinguish forms such as blue, yellow, red, white, and purple.
Good son! If the mind were permanent, memories of phenomena should never be forgotten.
Good son! If the mind were permanent, then those who read and recite should not increase their learning.
Furthermore, good son! If the mind were permanent, one should not speak of things already done, being done, and yet to be done. If there are things already done, being done, and yet to be done, then one should know that this mind is certainly impermanent.
Good son! If the mind were permanent, there would be no enemy or friend, neither enemy nor friend. If the mind were permanent, one should not say “my possessions” or “another’s possessions,” nor speak of death or life. If the mind were permanent, then even though there were actions performed, they would not increase.
Good son! Because of this meaning, know that the nature of each person’s mind is different. Because it is different, we know it is impermanent.
Good son! Now, within these non-form phenomena, I have explained impermanence, and its meaning is clear. I will now explain to you the impermanence of form.
This form is impermanent because originally it has no arising, since arising has already ceased. When the embryo is in the womb, it originally has no arising, because arising has already transformed. Externally, the sprouts of plants also originally have no arising, because arising has already transformed.
Therefore, know that all phenomena are impermanent.
Good son! The form that is obtained changes according to time. When the embryo is seven days old it is different; when the embryo is two months and seven days old it is different; when the embryo is three months and seven days old it is different; when the embryo is four months and seven days old it is different; when the embryo is five months and seven days old it is different; at birth it is different; in infancy it is different; at fifteen years old it is different; and until old age, each stage is different.
The external forms that are obtained are also like this: when a sprout first emerges it is different; when it grows into a plant it is different; when branches grow it is different; when leaves appear it is different; when flowers bloom it is different; when fruit forms it is different.
Furthermore, good son! The embryo within is also different: when it is seven days old it is different, and up to old age each stage changes.
The external flavors are also like this: the flavors of sprouts, plants, branches, leaves, flowers, and fruits are all different.
The strength of the embryo is different; up to the strength of old age, each is different.
The appearance of the embryo is different; up to the appearance of old age, each is also different.
The karmic results of the embryo are different; up to the karmic results of old age, each is different.
The names given to the embryo are different; up to the names given in old age, each is different.
This is the inner form decaying and then coming together again; therefore, it is known to be impermanent. External plants and trees also decay and then come together again; therefore, they are known to be impermanent.
Furthermore, because they arise gradually in sequence, they are known to be impermanent. Because they arise in sequence from the embryo until old age, and likewise from the sprout until the fruit forms and seeds are produced, they are known to be impermanent.
All forms can be destroyed; therefore, they are known to be impermanent. When the embryo perishes, it is different; therefore, when old age perishes, it is also different. When the sprout perishes, it is different; until the fruit perishes, it is different. Therefore, they are known to be impermanent.
Ordinary people do not understand this. Seeing that arising appears the same, they cling to it and consider it permanent. Because of this meaning, it is called impermanent. Impermanence is suffering; suffering is impurity.
Good son! Previously, the cause of Kāśyapa asked about this matter, and I have already answered.
Furthermore, good son! All conditioned phenomena are without self. Good son! This includes all dharmas called form and non-form. Form is not the self. Why? Because it can be destroyed, damaged, broken, struck, and can increase and grow. The self cannot be destroyed, damaged, broken, struck, produced, or increased and grown. For this reason, one should know that form is not the self; dharmas of non-form are also not the self. Why? Because they arise due to conditions.
Good son! If non-Buddhist practitioners, because of concentrated mindfulness, claim to know that there is a self, then the nature of concentrated mindfulness is truly not the self. If one considers concentrated mindfulness to be the nature of the self, then past matters would never be forgotten. Because there is forgetting, one should certainly know that there is no self.
Good son! Non-Buddhist practitioners claim that because of memory and recollection they know there is a self, and because there is no recollection they know there is definitely no self. It is like saying one sees a person with six fingers on a hand and immediately asks: “Where did we meet before?” If there were a self, one should not need to ask again. Because one asks each other, one should definitely know there is no self.
Good son! Some non-Buddhist practitioners claim that because there is obstruction, they know there is a self. Good son! Because there is obstruction, one should definitely know there is no self. It is like saying: “Devadatta never speaks; therefore this is not Devadatta.” The self is the same. If there truly were a self, there would never be any obstruction of the self. Because the self is obstructed, one should definitely know there is no self. If one knows there is a self because of obstruction, then now, since you are not obstructed, you would certainly have no self.
Good son! If some non-Buddhist practitioners claim that because there are companions and non-companions they know there is a self, then because there are no companions, there would be no self. The dharmas without companions are the Tathāgata, space, and Buddha-nature. The self is also like this; truly there is no companion. For this reason, one should definitely know there is no self.
Furthermore, good son! If non-Buddhist practitioners claim that because there are names and designations they know there is a self, then even within the teaching of no-self there are names of the self. It is like a poor and lowly person whose name is “Wealthy and Noble.” It is like saying, “I die.” If I die, then I kill myself, but I truly cannot kill myself; it is only a false designation of “killing myself.” It is also like a short person named “Tall.” For this reason, one should definitely know there is no self.
Furthermore, good son! If some non-Buddhist practitioners claim that because a newborn baby immediately demands milk, they know there is a self, then, good son, if there were a self, all children should not grasp filthy excrement, fire, snakes, or poison. For this reason, one should definitely know there is no self.
Furthermore, good son! All sentient beings completely understand three things: sexual desire, eating and drinking, and fear; therefore there is no self.
Furthermore, good son! If non-Buddhist practitioners claim that because there are appearances they know there is a self, then, good son, because there are appearances there is no self; because there are no appearances, there is also no self. If a person while sleeping cannot walk or stand, raise or lower the head, look or observe, and does not know suffering or pleasure, then there is no self. If one claims that because walking, standing, raising, lowering, looking, and observing reveal the existence of a self, then a mechanical person should also have a self.
Good son! The Tathāgata is also like this: He does not walk, does not stand, does not raise, does not lower, does not look, does not observe, does not suffer, does not feel pleasure, does not crave, does not become angry, does not become deluded, and does not act. Thus the Tathāgata truly has a self.
Furthermore, good son! If non-Buddhist practitioners claim that because seeing another person eat fruit causes saliva to arise in the mouth, they know there is a self, then, good son, because of remembering and thinking, seeing causes saliva to flow; this is not the self. The self is also not saliva. It does not rejoice, does not grieve, does not yawn, does not laugh, does not lie down, does not stand, does not hunger, and does not become full. For this reason, one should definitely know there is no self.
Good son! These non-Buddhist practitioners are foolish like children. Without wisdom and skillful means, they cannot clearly understand permanence and impermanence, suffering and happiness, purity and impurity, self and no-self, life-span and non-life-span, sentient beings and non-sentient beings, true and untrue, existence and non-existence. Regarding the Buddha’s teachings, they take only a small portion and falsely cling to permanence, bliss, self, and purity, but they truly do not understand permanence, bliss, self, and purity.
It is like a person blind from birth who does not know the color of milk and asks another person: “What does the color of milk resemble?” The other person replies: “The color of milk is white like a conch shell.” The blind person then asks: “Does the color of milk resemble the sound of a conch shell?” The reply is: “No.” Again he asks: “What does the color of a conch shell resemble?” The reply is: “It resembles rice flour.” The blind person asks again: “Is the color of milk soft like rice flour? What does rice flour resemble?” The reply is: “It resembles falling snow.” The blind person asks again: “Is rice flour cold like snow? What does snow resemble?” The reply is: “It resembles a white crane.”
Although this blind person hears these four examples, he still completely does not know the true color of milk. These non-Buddhist practitioners are also like this; they completely do not know permanence, bliss, self, and purity.
Good son! For this reason, within my Buddha Dharma there is true reality, which those outside the Way do not possess.
The Bodhisattva Mañjuśrī addressed the Buddha:
“World-Honored One! How extraordinary! Today, as the Tathāgata is about to enter Nirvāṇa and manifests skillful means to turn the unsurpassed Dharma wheel, you have distinguished the ultimate truth in this way.”
The Buddha said to Mañjuśrī:
“Why do you now give rise to the thought of Nirvāṇa regarding the Tathāgata? Good son! The Tathāgata truly abides forever, does not change, and does not enter Nirvāṇa.
Good son! Some people cling to views such as: ‘I am the Buddha; I have attained Unsurpassed Perfect Enlightenment; I myself am the Dharma, the Dharma belongs to me; I myself am the Way, the Way belongs to me; I myself am the World-Honored One, the World-Honored One belongs to me; I am a Śrāvaka, the Śrāvaka belongs to me; I can teach the Dharma to others so they can hear and uphold it; I turn the Dharma wheel, and others cannot turn it.’
The Tathāgata completely does not cling in this way. Therefore, the Tathāgata does not turn the Dharma wheel.
Good son! Some people falsely cling in this way: ‘I myself am the eye, the eye belongs to me; the ear, nose, tongue, body, and mind are also like this. I myself am form, form belongs to me, and up to dharmas it is also like this. I am earth, earth belongs to me; water, wind, and fire are also like this.’
Good son! Some people say: ‘I am faith, faith belongs to me; I am learning and hearing, learning and hearing belong to me; I myself am the Perfection of Giving, the Perfection of Giving belongs to me; I myself am the Perfection of Discipline, the Perfection of Discipline belongs to me; I am the Perfection of Patience, the Perfection of Patience belongs to me; I am the Perfection of Diligence, the Perfection of Diligence belongs to me; I am the Perfection of Meditation, the Perfection of Meditation belongs to me; I am the Perfection of Wisdom, the Perfection of Wisdom belongs to me; I am the Four Foundations of Mindfulness, the Four Foundations of Mindfulness belong to me; the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path are also like this.’
Good son! The Tathāgata completely does not cling in this way, therefore the Tathāgata does not turn the Dharma wheel.
Good son! If one says that the Tathāgata is eternal and unchanging, then why say that the Buddha turns the Dharma wheel? Therefore, now you should not say that the Tathāgata manifests skillful means to turn the Dharma wheel.
Good son! It is like because of the eye as a condition, form as a condition, light as a condition, and thought as a condition, through the combination of causes and conditions, eye-consciousness arises.
Good son! The eye does not think, ‘I can give rise to consciousness.’ Form, and up to thought, also completely do not think, ‘I give rise to eye-consciousness.’ Eye-consciousness also does not think, ‘I can arise by myself.’
Good son! In this way, when dharmas arise through the harmonious combination of causes and conditions, they are called seeing.
Good son! The Tathāgata is also like this. Because of teaching the Six Perfections and the thirty-seven factors contributing to Enlightenment, one clearly understands all dharmas. The Tathāgata further relies upon the throat, tongue, teeth, lips, mouth, speech, and sound to begin teaching the Dharma to Kauṇḍinya, and this is called turning the Dharma wheel. For this reason, the Tathāgata does not call it turning the Dharma wheel.
Good son! If there is no person who turns the Dharma wheel, it is called Dharma; Dharma itself is the Tathāgata.
Good son! It is like fire arising through a fire-producing vessel, a drill, a hand, and dried cow dung. The fire-producing vessel does not say, ‘I can produce fire.’ The drill, hand, and dried cow dung also do not think, ‘I have the ability to produce fire.’ Fire also does not say, ‘I can arise by myself.’
The Tathāgata is also like this. Through the Six Perfections and up to Kauṇḍinya, it is called turning the Dharma wheel. The Tathāgata also does not think, ‘I turn the Dharma wheel.’
Good son! If one does not give rise to such thoughts, this is called turning the true Dharma wheel. Turning the Dharma wheel is the Tathāgata.
Good son! It is like because of thick milk, water, stirring, a container, a rope, and the hand of a person holding it, butter is produced. Thick milk does not think, ‘I can produce butter.’ Even the hand of the person holding it does not think, ‘I can produce butter.’ Butter also does not think, ‘I can arise by myself.’ Butter arises only through the harmonious combination of causes and conditions.
The Tathāgata is also like this, completely without thinking, ‘I turn the Dharma wheel.’
Good son! If there is no such thought, this is called turning the true Dharma wheel. This turning of the Dharma wheel is the Tathāgata.
Good son! It is like because of seeds, earth, water, wind, fire, fertilizer, time, and the work of a person, a sprout is produced. Good son! The seed does not think, ‘I can produce a sprout.’ Even the person’s work does not think, ‘I can produce a sprout.’ The sprout also does not think, ‘I can arise by myself.’
The Tathāgata is also like this, completely without thinking, ‘I turn the Dharma wheel.’
Good son! If there is no such thought, this is called turning the true Dharma wheel. Turning the true Dharma wheel is the Tathāgata.
Good son! It is like because of a drum, space, leather, a person, and a drumstick coming together, sound is produced. The drum does not think, ‘I can produce sound,’ and the drumstick is the same. Sound also does not say, ‘I can arise by myself.’
Good son! The Tathāgata is also like this, completely without thinking, ‘I turn the Dharma wheel.’
Good son! Turning the Dharma wheel is called non-creation. Non-creation is called turning the Dharma wheel. Turning the Dharma wheel is the Tathāgata.
Good son! The turning of the Dharma wheel is precisely the realm of all Buddhas, the World-Honored Ones; it is not something that Śrāvakas or Pratyekabuddhas can know.
Good man! Space is neither born, nor does it arise, nor is it created, nor made, nor is it a conditioned dharma, just like the nature of the Tathāgata. The Buddha-nature is also so: it is neither born, nor does it arise, nor is it created, nor made, nor is it a conditioned dharma. Good man! The words spoken by all Buddhas, World-Honored Ones, have two kinds: the first is worldly language, and the second is supramundane language. Good man! The Tathāgata speaks worldly language for the sake of the Śrāvakas and Pratyekabuddhas, and speaks supramundane language for the sake of the Bodhisattvas. Good man! This assembly also has two groups: the first seeks the Lesser Vehicle, and the second seeks the Great Vehicle. In the past, when I was in the city of Bārāṇasī, I turned the Dharma wheel for the sake of the Śrāvakas. Now, beginning here in the city of Kuśinagara, I turn the great Dharma wheel for the sake of the Bodhisattvas.
Furthermore, good man! There are also two kinds of people: those of medium capacity and those of superior capacity. For those of medium capacity, I turned the Dharma wheel at Bārāṇasī; for those of superior capacity, the elephant-king among humans, such as the Bodhisattva Kāśyapa, I now turn the great Dharma wheel here in Kuśinagara. Good man! For those of extremely inferior faculties, the Tathāgata never turns the Dharma wheel. Those of inferior faculties are precisely the Icchantikas.
Furthermore, good man! Those who seek the Buddha path have two kinds: one with medium diligence and one with superior diligence. In Bārāṇasī, for those with medium diligence, I turned the Dharma wheel. Now, in Kuśinagara, for those with superior diligence, I turn the great Dharma wheel.
Furthermore, good man! Formerly, when I first turned the Dharma wheel in the city of Bārāṇasī, eighty thousand devas and humans attained the fruit of Stream-entry (Srotāpanna). Now, in the city of Kuśinagara, eighty trillion people no longer regress from the unsurpassed Bodhi path.
Furthermore, good man! In the city of Bārāṇasī, the Great Brahmā King bowed his head and requested that I turn the Dharma wheel. Now, in the city of Kuśinagara, the Bodhisattva Kāśyapa bows in reverence and requests the Tathāgata to turn the great Dharma wheel.
Furthermore, good man! Formerly, when I turned the Dharma wheel in the city of Bārāṇasī, I spoke of impermanence, suffering, emptiness, and non-self. Now, in the city of Kuśinagara, when I turn the Dharma wheel, I speak of permanence, bliss, self, and purity.
Furthermore, good man! Formerly, when I turned the Dharma wheel in Bārāṇasī, the sound of my voice reached the Brahmā heavens. Now, in Kuśinagara, when the Tathāgata turns the Dharma wheel, the sound of my voice reaches twenty Ganges-river-sand numbers of Buddha worlds in the eastern, southern, western, and northern directions, and likewise in the four intermediate directions, above and below. Good man! Whatever the Buddhas, World-Honored Ones, speak is all called turning the Dharma wheel.
Good man! It is like a wheel of treasure possessed by a wheel-turning sage king: those who have not yet been subdued are made to submit, and those who have already been subdued are brought to peace and stability. Good man! The Dharma teachings of all Buddhas, World-Honored Ones, are also like this. Those who have immeasurable afflictions that have not yet been subdued are made to subdue them; those who have already subdued them are caused to bring forth wholesome roots.
Good man! It is like a wheel of treasure possessed by a wheel-turning sage king that can destroy all hostile enemies. The Tathāgata’s teachings are also like this: they can cause all the thieves of afflictions to become completely pacified.
Furthermore, good man! It is like a wheel of treasure possessed by a wheel-turning sage king that revolves upward and downward. The Tathāgata’s teachings are also like this: they can cause evil beings in the lower realms to be reborn in the heavens and human realms, until they ultimately attain Buddhahood.
Good man! Therefore, you should not praise the Tathāgata’s turning of the Dharma wheel here.
At that time, Mañjuśrī addressed the Buddha:
“World-Honored One! I am not unaware of this meaning. The reason I asked was to create benefit for sentient beings. World-Honored One! For a long time I have already known about the turning of the Dharma wheel. It is truly the realm of the Buddhas and Tathāgatas, and is not something that Śrāvakas or Pratyekabuddhas can know.”
At this time, the World-Honored One said to the Bodhisattva Kāśyapa:
“Good man! This is called the Bodhisattva abiding in the Great Vehicle Mahāparinirvāṇa Sūtra and practicing the holy conduct.”
The Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! For what reason is it called holy conduct?”
“Good man! ‘Holy’ refers to the Buddhas and World-Honored Ones. Because of this meaning, it is called holy conduct.”
“World-Honored One! If it is the practice of the Buddhas, then Śrāvakas, Pratyekabuddhas, and Bodhisattvas cannot cultivate it.”
“Good man! The Buddhas and World-Honored Ones abide in this Great Nirvāṇa, revealing, distinguishing, and explaining this meaning. The Śrāvakas, Pratyekabuddhas, and all Bodhisattvas, after hearing it, can practice accordingly; therefore it is called holy conduct.
Good man! After the Great Bodhisattva practices this holy conduct, they abide in the ground of Fearlessness. Good man! If there is a Bodhisattva abiding in this ground of Fearlessness, they do not fear greed, anger, ignorance, birth, old age, sickness, or death, nor do they fear falling into evil paths, hell, hungry ghosts, or animals.
Good man! Evil has two kinds: the first is the Asuras, and the second is among humans. Among humans there are three kinds of evil: the first is the Icchantikas; the second is slandering the scriptures of the Great Vehicle; the third is committing the four grave offenses.
Good man! A Bodhisattva abiding in this ground completely does not fear falling into such evil paths, nor does not fear Śramaṇas, Brāhmaṇas, non-Buddhist paths, wrong views, or the heavenly demon Pāpīyas. They also do not fear being reborn in the twenty-five realms. Therefore, this ground is called Fearlessness.
Good man! A Great Bodhisattva abiding in the ground of Fearlessness attains twenty-five Samādhis and destroys the twenty-five realms.
Good man! Upon attaining the Stainless Samādhi, one can destroy the hell realm. Upon attaining the Non-retrogression Samādhi, one can destroy the animal realm. Upon attaining the Joyful Mind Samādhi, one can destroy the hungry ghost realm. Upon attaining the Delight Samādhi, one can destroy the Asura realm.
Upon attaining the Sunlight Samādhi, one can destroy the realm of Pūrvavideha. Upon attaining the Moonlight Samādhi, one can cut off the realm of Aparagodānīya (Godānīya). Upon attaining the Fiery Radiance Samādhi, one can cut off the realm of Uttarakuru. Upon attaining the Illusory Samādhi, one can cut off the realm of Jambudvīpa.
Upon attaining the Samādhi of All Dharmas’ Unmovingness, one can cut off the realm of the Four Heavenly Kings. Upon attaining the Difficult-to-Defeat Samādhi, one can cut off the realm of the Thirty-Three Heavens. Upon attaining the Pleasing Mind Samādhi, one can cut off the Yāma Heaven. Upon attaining the Blue Color Samādhi, one can cut off the Tuṣita Heaven. Upon attaining the Yellow Color Samādhi, one can cut off the Nirmāṇarati Heaven. Upon attaining the Red Color Samādhi, one can cut off the Paranirmitavaśavartin Heaven.
Upon attaining the White Color Samādhi, one can cut off the First Dhyāna realm. Upon attaining the Gathering of Seeds Samādhi, one can cut off the Great Brahmā Heaven. Upon attaining the Twin Samādhi, one can cut off the Second Dhyāna realm. Upon attaining the Thunder Sound Samādhi, one can cut off the Third Dhyāna realm. Upon attaining the Rain-Mantra Samādhi, one can cut off the Fourth Dhyāna realm.
Upon attaining the Space-like Samādhi, one can cut off the Non-perception realm. Upon attaining the Reflecting Mirror Samādhi, one can cut off the Pure Abode of the Anāgāmins. Upon attaining the Unobstructed Samādhi, one can cut off the Sphere of Infinite Space. Upon attaining the Permanent Samādhi, one can cut off the Sphere of Infinite Consciousness. Upon attaining the Bliss Samādhi, one can cut off the Sphere of Nothingness. Upon attaining the Self Samādhi, one can cut off the Sphere of Neither Perception nor Non-perception.
Good man! These are the Bodhisattva’s twenty-five Samādhis that cut off the twenty-five realms. Good man! These twenty-five Samādhis are called the kings of all Samādhis.
Good man! When the Great Bodhisattva enters such kings of Samādhis, if they wish to blow away Mount Sumeru, they can do so at will. If they wish to know the thoughts and intentions of every sentient being in the three-thousand-great-thousand world system, they can know them. If they wish to place all sentient beings in the three-thousand-great-thousand world system into a single pore of their body, they can do so at will, while causing the sentient beings within not to perceive any sense of narrowness. If they wish to transform into countless sentient beings filling the three-thousand-great-thousand world system, they can do so at will. They can divide one body into many bodies and again combine many bodies into one body; although they perform such acts, their mind remains unattached, like a lotus flower.
O virtuous son! After the Great Bodhisattva enters this King of Samādhi, he immediately dwells in the Sovereign Ground. When the Bodhisattva dwells in this Sovereign Ground, he attains sovereignty over form; wherever he wishes to be born, he is able to be born there according to his wish. O virtuous son! It is like the Wheel-Turning Sage King who governs the four continents of the world; he can travel freely without obstruction. The Great Bodhisattva is likewise so: in all places, if he wishes to be born there, he can do so according to his will. O virtuous son! If the Great Bodhisattva sees that all sentient beings in the hell realms can be taught and transformed so that they may abide in wholesome roots, then the Bodhisattva immediately takes birth there. Although the Bodhisattva is born there, it is not due to karmic retribution. The Great Bodhisattva in the Sovereign Ground enters such places solely through the power of causes and conditions. O virtuous son! Although the Great Bodhisattva dwells in the hell realms, he does not undergo the suffering of being burned, destroyed, or having his body consumed, and so forth. O virtuous son! The Great Bodhisattva has accomplished such immeasurable and boundless hundreds of thousands of millions of billions of merits that they cannot even all be known, much less could the merits of all Buddhas be fully explained.
At that time, among the assembly there was a Bodhisattva named King of the Abiding Stainless Treasury, who possessed great majestic virtue, had accomplished spiritual powers, attained the complete Great Samādhi of Total Retention, and was without fear. He rose from his seat, bared his right shoulder, knelt, joined his palms, and said to the Buddha:
“World-Honored One! As the Buddha has taught, the merits and wisdom that Buddhas and Bodhisattvas have accomplished are immeasurable and boundless, hundreds of thousands of millions of billions in number, truly impossible to fully count. However, in my opinion, they still cannot compare with this Mahāyāna scripture. Why? Because through the wondrous power of this Mahāyāna Vaipulya scripture, the unsurpassed Bodhi path of the World-Honored Buddhas can arise.”
At that time, the Buddha praised him:
“Excellent! Excellent! O virtuous son! It is exactly so! It is exactly so! Just as you have said. Although one may accomplish immeasurable merits, if one wishes to compare them with this Mahāyāna Vaipulya scripture, it is impossible. Even if multiplied by a hundred times, a thousand times, hundreds of thousands of millions of billions of times, or even calculated by all methods of reckoning, it still could not be compared.
O virtuous son! It is like this: from the cow comes milk; from milk comes cream; from cream comes curds; from curds comes butter; from butter comes ghee. Ghee is the finest of all. If someone drinks it, all illnesses are eliminated, because all medicines are contained within it.
O virtuous son! The Buddha is likewise so. From the Buddha arise the twelve divisions of scriptural teachings; from the twelve divisions of scriptural teachings arise the scriptures; from the scriptures arises the Mahāyāna scriptures; from the Mahāyāna scriptures arises the wisdom of the Perfections; from the wisdom of the Perfections arises Great Nirvāṇa, just like ghee. The term ‘ghee’ is an analogy for Buddha-nature; Buddha-nature itself is the Tathāgata.
O virtuous son! Therefore, it is said that the Tathāgata possesses immeasurable and boundless merits that cannot be calculated.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the Buddha has praised the Great Nirvāṇa scripture, saying that it is like ghee, the highest and most wondrous, and that if someone drinks it, all illnesses are removed because all medicines are contained within it, after hearing this I privately thought:
‘If there is someone who does not respectfully receive this scripture, one should know that this person is foolish and lacks a wholesome mind.’
World-Honored One! I am now truly able to endure having my skin stripped off to make paper, my blood drawn to make ink, my marrow taken to make water, and my bones split to make a pen, in order to transcribe this Great Nirvāṇa scripture. After transcribing it, I will read and recite it fluently, and then widely explain its meaning to others.
World-Honored One! If there are sentient beings attached to wealth and possessions, I will give them wealth and possessions, and afterward encourage them to read and recite this Nirvāṇa scripture. Or, toward those who cherish precious objects, I will first use loving and gentle speech to follow their wishes, and afterward gradually encourage them to read and recite this Great Mahāyāna Great Nirvāṇa scripture.
Toward ordinary people, I will use majestic power to cause them to read and recite it. If there are people who are arrogant, I will become their servant, follow their wishes, and make them joyful; afterward I will use this Great Nirvāṇa scripture to guide them.
Toward those who slander Mahāyāna scriptures, I will use majestic power to subdue them. After they have been subdued, I will then encourage them to read and recite this Great Nirvāṇa scripture.
If there are people who delight in the Great Nirvāṇa scripture, I will personally go to them, respectfully honor, make offerings, revere, and praise them.”
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! You greatly cherish the Mahāyāna scriptures, delight in Mahāyāna scriptures, admire Mahāyāna scriptures, have interest in Mahāyāna scriptures, and have faith, reverence, respect, and make offerings to Mahāyāna scriptures.
O virtuous son! Now, because of this wholesome mind, you will surpass immeasurable and boundless numbers of Great Bodhisattvas as numerous as the sands of the Ganges, and you will immediately attain the fruit of Unsurpassed Right and Equal Enlightenment. Before long, just like Me, you will widely expound before the great assembly the secret treasury of Great Parinirvāṇa, the Tathāgata, and Buddha-nature that all Buddhas have taught.
O virtuous son! In the past, before the sun of the Buddha had appeared in the world, at that time I was a Brahmin practicing the conduct of a Bodhisattva. I thoroughly understood all scriptures and treatises of the non-Buddhist paths, practiced the conduct of tranquility, possessed complete dignity and deportment, had a pure mind, was not destroyed by thoughts of desire arising from external conditions, extinguished the fire of anger, upheld the eternal Dharma of permanence, bliss, self, and purity, and searched everywhere for Mahāyāna scriptures, yet I had not even heard the name ‘Vaipulya.’
At that time, I was on Snow Mountain. That mountain was pure and pristine, with flowing streams, bathing pools, and forests of medicinal plants covering the earth. In the caves of the mountains there were clear flowing waters; fragrant flowers adorned every place; countless kinds of birds and beasts filled the area; and there were many kinds of fresh and delicious fruits beyond calculation.
There were also immeasurable lotus roots, edible roots, green trees, and fragrant roots. At that time, I dwelt there alone, eating only fruits. After eating, I sat in meditation, single-mindedly contemplating. Passing through immeasurable years, I still had not heard that a Tathāgata had appeared in the world, nor had I heard the name of the Mahāyāna scripture.
O virtuous son! When I practiced such difficult and arduous conduct, Śakra, Lord of the Devas, along with the gods and humans, were greatly astonished. They gathered together and spoke verses:
Only show each other guidance
In the pure Snow Mountain
The one who has left desire and is tranquil
The king adorned with merit and virtue
Having already abandoned greed, anger, and pride,
Ending flattery and foolish ignorance,
His mouth has never once uttered
False and deceitful words.
At that time, among the assembly there was a Deva named Joyful who spoke verses:
A person who has left desire in this way,
Pure and diligently striving,
Does not seek to become Śakra,
Nor any of the heavenly beings?
If they were an externalist practitioner
Who cultivated various austerities,
Such a person, filled with many desires,
Would seek the seat of Śakra.
At this time, another Deva sage spoke verses for Śakra:
Lord of Heaven Kauśika,
You should not give rise to worry.
Externalists practicing austerities—
Why would they seek to become Śakra?
After speaking these verses, this Deva immediately said to Śakra: “O Kauśika! There are Great Beings in the world who, for the sake of sentient beings, do not begrudge their own bodies. In order to benefit sentient beings, they cultivate countless difficult practices. Such people see the faults of birth and death; even if they see treasures filling the entire earth, the mountains, and the great oceans, they do not give rise to a mind of craving, just as if they were seeing mucus and saliva. Such Great Beings give up treasures, beloved wives and children, their heads, eyes, marrow and brains, hands and feet, parts of their skin and flesh, houses, elephants, horses, vehicles, servants, attendants, and they do not even seek rebirth in the heavens. They only wish to bring happiness and peace to all sentient beings. As I understand it, such Great Beings are pure and undefiled, have cut off all fetters, and only seek to attain unsurpassed Bodhi.”
Śakrodevānām Indra then said: “According to what you have said, this person is one who seeks to save all beings in the world. Great Sage! If there were a Buddha tree in this world, it could eliminate the poisonous snakes of afflictions for all devas, humans, and asuras. If sentient beings could dwell beneath the shade of the Buddha tree, afflictions and all poisons would completely disappear. Great Sage! If this person in the future becomes a Buddha, then we will be able to eliminate the countless afflictions that are burning us; this matter is truly difficult to believe. Why? Because countless hundreds of thousands of sentient beings arouse the unsurpassed Bodhi mind, but when they see very few conditions supporting the path to unsurpassed Bodhi, they immediately become shaken. Like the reflection of the moon in water—when the water moves, the moon moves along with it. Like a painted statue that is difficult to complete but easy to destroy. Likewise, the Bodhi mind is difficult to arouse but easy to destroy.
Great Sage! It is like many people wearing armor and carrying weapons who wish to advance forward to defeat enemies, but when they enter battle and become afraid, they retreat. Countless sentient beings are the same: they arouse the firm Bodhi mind to adorn themselves, but when they see the dangers of birth and death, they become afraid and retreat.
Great Sage! I have seen countless sentient beings like this: after arousing the Bodhi mind, they all give rise to thoughts of wavering. Therefore, now I see this person practicing austerities, without remaining afflictions, without remaining heat and torment, practicing pure conduct on a dangerous path, but I still cannot believe it. Now I must personally go and test him to know whether this person truly can bear the burden of attaining unsurpassed Bodhi.
Great Sage! Just as a cart with two wheels has the function of carrying loads, and a bird with two wings can fly, this person’s practice of austerities is also like this. Although I see that he firmly maintains the precepts, I do not yet know whether he possesses profound wisdom. If he possesses profound wisdom, then I will know that he can bear the burden of unsurpassed Bodhi.
Great Sage! It is like a mother fish laying many eggs, but after they hatch, only a few offspring survive; like a mango tree blooming with many flowers, but producing very few fruits. The number of sentient beings who arouse the Bodhi mind is immeasurable, but those who accomplish the path are very few.
Great Sage! I will go with you to the place of this person and test him. Great Sage! Just as pure gold must undergo three tests to know whether it is genuine gold—burning, striking, and polishing—so now I will test this practitioner of austerities in the same way.”
At that time, Śakrodevānām Indra transformed himself into a Rākṣasa demon. His appearance was extremely terrifying. He came beneath Snow Mountain and stood not far from the ascetic practitioner. At that time, the mind of the Rākṣasa demon was fearless, powerful, and immeasurable. He gradually used eloquent speech and a graceful voice to proclaim half of a verse spoken by a Buddha in the past:
“All conditioned things are impermanent,
They are dharmas of arising and ceasing.”
After speaking half of the verse, he came before the practitioner and displayed a terrifying form, glaring with his eyes and looking throughout the four directions. The ascetic practitioner heard half of the verse and his mind became greatly joyful. It was like a traveler walking at night into a dangerous place, separated from companions, frightened and searching, who suddenly meets a fellow traveler and becomes extremely happy and encouraged; like a person who has been ill for a long time and has not met a good physician, caregiver, or excellent medicine, but then finally encounters them; like a person drowning in the ocean who suddenly finds a boat; like a thirsty person who encounters a cool stream; like a person being pursued by enemies who suddenly escapes; like a person who has long been bound and suddenly hears that they will be released; like a farmer who encounters rain during a hot drought; like a person who has traveled far and returns home, causing everyone who sees them to rejoice.
“Good man! At that time, after I heard half of that verse, the joy in my heart was also like this. I immediately rose from my seat, used my hand to lift my hair, looked around in the four directions, and turned toward the place where the verse had come from to see who had spoken it. At that time, I saw no one else, but only saw the Rākṣasa. Then I said:
‘Such teachings of Dharma that reveal the path of liberation—who is able to cause the sound of the Buddhas to resound? Who, within the sleep of birth and death, has awakened alone and proclaimed such words? Who can here reveal the unsurpassed taste of the path to sentient beings who are hungry and thirsty within the stream of birth and death? Countless sentient beings are sinking in the ocean of birth and death—who can serve as the captain of the ship among them? These sentient beings are constantly bound by the great illness of afflictions—who can be the physician among them, speaking half of a verse that opens my mind, like half of the moon, like a lotus gradually blossoming?’”
O virtuous son! At that time, I did not see anyone else; I only saw the Rākṣasa, and I thought: “Could it be that this Rākṣasa spoke that verse?” But then I became doubtful: “Or perhaps it was not he who spoke it. Why? Because this person’s appearance is extremely frightening. If someone hears that verse, all fears and ugliness will immediately be eliminated. So how could someone with such an ugly appearance speak such a verse? Could a lotus flower not possibly arise from fire, or could cool, clear water not possibly arise from the rays of the sun?”
O virtuous son! At that time, I thought again: “Now I do not know whether this Rākṣasa demon has encountered the Buddhas in past lives and heard half of this verse from them. I should ask him.” I then went before the Rākṣasa and said:
“Excellent, Great One! Where did you hear the half verse that the Fearless One spoke in the past? Great One! Where did you obtain this half of the wish-fulfilling jewel? Great One! The meaning of this half verse is precisely the true path of all Buddhas, the World-Honored Ones, of the past, future, and present. All immeasurable sentient beings in the world are constantly covered by the net of wrong views, and throughout their lives remain within the teachings of non-Buddhist paths. At the beginning, they are unable to hear the teaching on the meaning of ‘emptiness’ spoken by the Ten-Powered Hero.”
O virtuous son! After I asked him, the Rākṣasa replied:
“O Great Brāhmaṇa! Now you should not ask me about this meaning. Why? Because I have not eaten for many days until now. I have gone everywhere begging for food but have been unable to obtain any. I am tormented by hunger and thirst, and my mind is scattered and confused, so I spoke such words. It is not because I originally knew them in my mind. Even if my strength now allowed me to fly through the sky to the land of Uttarakuru or even to the heavenly realms, and I begged for food everywhere, I still would not be able to obtain any. Therefore, I spoke these words.”
O virtuous son! At that time, I said to the Rākṣasa demon:
“If the Great One can recite the entire verse for me, then I will spend my whole life as your disciple. Great One! The words you have spoken are incomplete in wording, and the meaning is not fully expressed. For what reason do you not wish to continue speaking? Material generosity may sometimes become exhausted, but the causes and conditions of giving Dharma can never be exhausted. Although they are inexhaustible, they bring many benefits. Now, after hearing this half verse of Dharma, I have become doubtful. I hope the Great One can recite the complete verse for me and remove my doubts. I will spend my entire life as your disciple.”
The Rākṣasa replied:
“You are too clever, thinking only of your own body and completely failing to see that I am being tormented by hunger and suffering. Truly, I cannot speak.”
I then asked:
“What food does the Great One eat?”
The Rākṣasa replied:
“Do not ask about it. If I tell you, it will cause many people to become frightened.”
I asked again:
“There is only me here, and there is no one else. I am not afraid of the Great One. Why do you not tell me?”
The Rākṣasa replied:
“My food is raw human flesh, and my drink is hot human blood. Because my merits are meager, I can only eat such food. I have suffered greatly searching everywhere but have been unable to obtain it. Although there are many people in the world, they all possess merits and virtues and are protected by the gods. I lack sufficient power, so I cannot kill them.”
O virtuous son! I then said:
“Great One, simply recite the remaining half of that verse completely. After I hear the verse, I will offer this body of mine to you. Great One! Even after this body of mine dies, it will be of no use; it will only become food for tigers, wolves, owls, eagles, falcons, vultures, and other birds, without gaining even the slightest bit of merit. Now, because I seek the unsurpassed Bodhi fruit, I abandon this impermanent body in exchange for an indestructible body.”
The Rākṣasa said:
“Who will believe your words like this, that you would abandon a beloved body for eight syllables?”
O virtuous son! I immediately replied:
“You truly do not understand! It is like someone giving ordinary pottery to another person and receiving the seven treasures in return. I am the same: I abandon an impermanent body and obtain a vajra-like body. You say, ‘Who could believe such words?’ Now I will make this a testimony. The Great Brahmā, Śakra, Lord of the Devas, and the Four Heavenly Kings can all bear witness to this matter. Furthermore, the Bodhisattvas who have attained the divine eye and cultivate the Mahāyāna teachings and complete the six perfections for the benefit of immeasurable sentient beings can also know and testify to this. The Buddhas, the World-Honored Ones, throughout the ten directions who benefit sentient beings can also bear witness that I abandon my body and life for these eight syllables.”
The Rākṣasa again said:
“If you can truly abandon your body and life in this way, then listen carefully, listen carefully! I will recite for you the remaining half of the verse.”
O virtuous son! At that time, after hearing those words, my mind became greatly joyful. I immediately removed the deerskin garment I was wearing and spread it out as a Dharma seat for the Rākṣasa to sit upon, saying:
“Venerable Teacher, please sit upon this seat.”
Then, I knelt before him with my palms joined and said:
“I pray that the Venerable Teacher will recite for me the remaining half of the verse, so that it may become complete.”
The Rākṣasa then said:
“All conditioned things arise and perish;
When arising and perishing are extinguished,
The peace of complete cessation is bliss.”
After the Rākṣasa had spoken this verse, he continued:
“Great Bodhisattva! Now you have fully heard the meaning of this verse, and your aspiration has been fulfilled. If you wish to benefit sentient beings, then give your body to me.”
O virtuous son! At that time, I carefully contemplated this meaning. Afterwards, I wrote down this verse everywhere: sometimes on stones, sometimes on walls, sometimes on trees, and sometimes beside roads. Having finished, I tied up my robe, fearing that after my death my body would be exposed, and then climbed up a tall tree.
At that time, the tree spirit again asked me:
“Excellent one! What do you wish to do?”
O virtuous son! I replied:
“I wish to abandon my body in repayment for this verse.”
The tree spirit asked:
“What benefit does this verse have?”
I replied:
“This verse is precisely the teaching that opens the path of ‘emptiness’ taught by all Buddhas of the past, future, and present. For this Dharma, I abandon my body and life—not for wealth, fame, treasures, pleasures, or the positions of a Wheel-Turning Sage King, the Four Great Heavenly Kings, Śakra, Lord of the Devas, the Great Brahmā, or the realms of gods and humans. Rather, I abandon this body because I wish to benefit all sentient beings.”
O virtuous son! When abandoning my body, I thought:
“May all stingy people come and witness me abandoning this body. May those who give even a little and then become arrogant also see me abandon this body for this verse, as easily as discarding grass and trees.”
At that time, after saying these words, I let myself fall. Before I had reached the ground, various sounds arose in the sky. These sounds resounded all the way to the Heaven of Akaniṣṭha.
At that time, the Rākṣasa revealed his true form as Śakra, Lord of the Devas. In the sky, he caught my body and gently placed it upon the ground.
At that time, Śakra, Lord of the Devas, together with the gods, humans, and the Great Brahmā, bowed their heads and paid homage at my feet, praising:
“Excellent! Excellent! This is truly a Bodhisattva who can benefit immeasurable sentient beings and wishes to light the lamp of the great Dharma in the darkness of ignorance. Because I desired the great Dharma teachings of the Tathāgata, I caused trouble for the Bodhisattva. I ask the Bodhisattva to allow me to repent my offenses. In the future, the Bodhisattva will certainly accomplish the unsurpassed path of Bodhi. May you rescue and guide us.”
At that time, Śakra, Lord of the Devas, and the assembly of heavenly beings bowed in reverence at My feet to take their leave, and then suddenly disappeared.
O good man! As I, in the past, for the sake of half a verse, relinquished this body, because of that cause and condition I surpassed a full twelve kalpas and attained Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment) before Maitreya. O good man! The immeasurable merits and virtues that I have obtained are all due to making offerings to the True Dharma of the Tathāgata. O good man! Now you too should arouse the mind of Anuttara-samyak-saṃbodhi in this way; then you will have already surpassed immeasurable, boundless numbers of Bodhisattvas as numerous as the sands of the Ganges. O good man! This is called a Bodhisattva abiding in the Great Mahāyāna Mahāparinirvāṇa and cultivating the conduct of the sages.