THE GREAT PARINIRVANA SUTRA
VOLUME XXI
Chapter 10: THE BODHISATTVA RADIANTLY PERVASIVE NOBLE VIRTUE KING OF HIGH HONOR 1
At that time, the World-Honored One said to the Great Bodhisattva Radiantly Pervasive Noble Virtue King of High Honor:
Good man! If a Great Bodhisattva practices the Great Nirvana Sutra in this way, he will attain ten merits that the Śrāvakas and Pratyekabuddhas do not possess. These merits are inconceivable, and those who hear of them will be astonished. Because these merits are neither inside nor outside, neither difficult nor easy, neither characterized nor without characteristics, not worldly dharmas, without appearance, and nonexistent in the world. What are these ten?
The first merit has five aspects. What are these five? First, what has not been heard can be heard. Second, after hearing, one can gain benefit. Third, one can eliminate the mind of doubt. Fourth, one can have upright wisdom without deviation. Fifth, one can understand the secret treasury of the Tathāgata. These are the five aspects.
What does it mean that what has not been heard can be heard? It refers to the profound and wondrous secret treasury: all sentient beings possess Buddha-nature; Buddha, Dharma, and Sangha have no difference; the nature and characteristics of the Three Jewels are eternal, blissful, self, and pure; all Buddhas do not ultimately enter Nirvana but eternally abide without change. The Tathāgata’s Nirvana is neither existent nor nonexistent; neither conditioned nor unconditioned; neither defiled nor undefiled; neither form nor without form; neither name nor without name; neither characteristic nor without characteristics; neither existence nor nonexistence; neither thing nor no thing; neither cause nor effect; neither relative nor non-relative; neither brightness nor darkness; neither liberation nor non-liberation; neither eternal nor impermanent; neither cessation nor non-cessation; neither beginning nor end; neither past, future, nor present; neither aggregates nor non-aggregates; neither entrances nor non-entrances; neither realms nor non-realms; neither the twelve links of dependent origination nor the absence of the twelve links of dependent origination. Such dharmas are all profound and wondrous secrets that previously had not been heard but can now be heard.
There are also things not previously heard, such as all the scriptures of the non-Buddhist schools, the four treatises: Veda, Vaidyala, Vaiśeṣika, and Kapila, as well as all incantations, methods of healing illnesses, skillful arts, writings concerning the movements and transformations of phenomena such as solar eclipses, lunar eclipses, stars, and prophetic sayings, etc. The secret meanings of such writings had never been heard before, but today through this sutra one can understand them all.
Furthermore, apart from the eleven categories of sutras, excluding the Vibhāṣa Sutra, there are no such profound secret meanings; now through this sutra one can understand them all.
Good man! This is called hearing what has not been heard. After hearing and receiving the Great Nirvana Sutra, one understands all the profound meanings and flavors of the Mahayana Vaipulya scriptures.
It is like a man or woman standing before a bright mirror and clearly seeing their own appearance. The mirror of Great Nirvana is also like this. When a Bodhisattva takes it up, they clearly see all the profound meanings of the Mahayana scriptures.
It is like someone in a dark room holding a great torch and seeing all things clearly. The torch of Great Nirvana is also like this. When a Bodhisattva takes it up, they can see the profound meaning of Mahayana.
It is also like when the sun rises, its countless rays illuminate mountains and dark places, enabling everyone to clearly see objects. Likewise, this pure wisdom sun of Great Nirvana illuminates the deep mysteries of Mahayana, allowing those of the Two Vehicles from afar to see the Buddha path. Why? Because they can hear and receive this wondrous Great Nirvana Sutra.
Good man! If a Great Bodhisattva hears and receives this Great Nirvana Sutra, then they will know all the names of dharmas. If they can transcribe, recite, master, extensively explain it for others, and contemplate its meanings, then they will understand all the principles of dharmas.
Good man! Those who hear and receive it only know the names, but do not know the meanings. If they can transcribe, recite, master it, extensively explain it for others, and contemplate its meanings, then they can understand the principles.
Furthermore, good man! Those who hear this sutra, although they hear that there is Buddha-nature, have not yet seen it. If they transcribe, recite, master it, extensively explain it for others, and contemplate its meanings, then they will see Buddha-nature.
Those who hear this sutra hear the term “giving,” but cannot yet see the Perfection of Giving. If they transcribe, recite, extensively explain it for others, and contemplate its meaning, then they will see the Perfection of Giving, and so on up to the Perfection of Prajñā.
Good man! If a Great Bodhisattva can hear this Great Nirvana Sutra, then they will know dharmas, know meanings, and possess both unobstructed understanding. Before all Śramaṇas, Brahmins, gods, Māras, Brahmās, and all beings throughout the worlds, they will have fearlessness. For them they will reveal and distinguish the twelve divisions of Buddhist scriptures, explaining their meanings without error. Without hearing from others, they can know by themselves and approach unsurpassed perfect enlightenment.
Good man! This is called hearing and gaining benefit.
Eliminating the mind of doubt: Doubt has two types. One is doubt about names; the other is doubt about meanings. Those who hear these names eliminate doubts about names. Those who contemplate the meanings eliminate doubts about meanings.
Furthermore, good man! Doubt has five types: First, doubt whether the Buddha definitely enters Nirvana or not. Second, doubt whether the Buddha eternally abides or not. Third, doubt whether the Buddha truly possesses bliss or not. Fourth, doubt whether the Buddha is truly pure or not. Fifth, doubt whether the Buddha truly possesses self or not.
Those who hear this sutra completely eliminate doubt about whether the Buddha enters Nirvana or not. Those who transcribe, recite, master, extensively explain it for others, and contemplate its meaning completely eliminate the remaining four doubts.
Good man! Doubt has three types: First, doubt whether Śrāvakas exist or not. Second, doubt whether Pratyekabuddhas exist or not. Third, doubt whether the Buddha Vehicle exists or not.
Those who hear this sutra completely eliminate these three doubts. Those who transcribe, recite, master, explain it for others, and contemplate its meaning can clearly know that all sentient beings possess Buddha-nature.
Good man! If there are sentient beings who do not hear this Great Nirvana Sutra, their minds will contain many doubts, such as doubts about whether things are permanent or impermanent, blissful or not blissful, pure or impure, self or non-self, life or non-life, sentient beings or non-sentient beings, ultimate or non-ultimate, other lives, past lives, existence or nonexistence, suffering or not suffering, accumulation or not accumulation, path or not path, cessation or not cessation, dharma or non-dharma, good or not good, emptiness or non-emptiness. Those who hear this sutra completely eliminate such doubts.
Good man! If someone does not hear this sutra, they will again have many doubts, such as: Is form the self? Are feeling, perception, formations, and consciousness the self? Can the eye see? Can the self see? Can consciousness know? Can the self know? Does form receive karmic results? Does the self receive karmic results? Does consciousness receive karmic results? Does form go to another life? Does the self go to another life? Consciousness is the same. Do the dharmas of birth and death have a beginning and an end? Or do they have neither beginning nor end? Those who hear this sutra also completely eliminate such doubts.
There are also those who doubt whether an Icchantika who commits the four grave offenses, commits the five rebellious acts, and slanders the Vaipulya scriptures possesses Buddha-nature. Those who hear this sutra completely eliminate such doubts.
There are also those who doubt whether the world has boundaries or not, whether the world is boundless or not, whether there are worlds in the ten directions or not. Those who hear this sutra also completely eliminate such doubts.
This is called being able to eliminate the mind of doubt and possessing truly correct wisdom without deviation.
If there is doubt in the mind, understanding is not correct. All ordinary beings, if they do not hear this wondrous Great Nirvana Sutra, possess distorted understanding and so do even the Śrāvakas and Pratyekabuddhas.
How is the distorted understanding of ordinary beings? It means that within conditioned existence they see permanence, bliss, self, and purity, while regarding the Tathāgata they see impermanence, suffering, impurity, and non-self. They see the existence of sentient beings, life, and knowledge; they regard the heaven of Neither Perception Nor Non-Perception as Nirvana; they see the Heaven of Self-Mastery as possessing the Eightfold Noble Path. They hold views of eternalism and annihilationism. Such are called distorted views.
If a Great Bodhisattva hears this Great Nirvana Sutra and practices the noble conduct, these distorted views will be eliminated.
Why are Śrāvakas and Pratyekabuddhas said to possess distorted understanding?
They see that the Bodhisattva descended from Tuṣita Heaven riding a white elephant, entered the womb of his mother in the city of Kapilavastu. His father was Śuddhodana and his mother was Māyā. He remained in the womb for ten months and was born. Before his feet touched the ground, the god Śakra extended his hands to support him. The Dragon Kings Nanda and Upananda sprayed water to bathe him. The great divine king Maṇibhadra held a jeweled parasol behind him. The earth deity transformed into a lotus to support his feet. He walked seven steps in each direction, traveled through the four directions, and came to the temple of the gods, causing the images of the gods to rise and welcome him.
The sage Asita held him in both hands and examined his marks. After examining him, Asita became sorrowful, lamenting that he would die before being able to see the Buddha.
He followed teachers to learn literature, mathematics, horsemanship, archery, omens, and crafts. He lived in the inner palace with sixty thousand female attendants, enjoying pleasures. But he left the city to travel, went to the Kapilavastu garden, and on the way saw an old person, then sickness, death, and finally a Śramaṇa wearing monastic robes walking on the road.
Returning to the palace, he saw the female attendants’ bodies as if they were dry bones. The palace seemed no different from a graveyard. Feeling disgust, he crossed the city walls at midnight and renounced worldly life.
He went to the great sages Udraka, Arada, and others, heard teachings on the Realm of Infinite Consciousness and the Realm of Neither Perception Nor Non-Perception. After carefully observing, he knew those realms were impermanent, suffering, impure, and without self. He then left and sat beneath a tree practicing austerities for six years.
Knowing that ascetic practice could not attain unsurpassed perfect enlightenment, he went to the Nairañjanā River, accepted a bowl of milk porridge offered by a cowherd girl, drank it, then sat beneath the Bodhi tree. He defeated Māra Pāpīyas, attained unsurpassed perfect enlightenment, turned the Dharma wheel for the first time in the city of Vārāṇasī and delivered the five monks, until finally he entered Nirvana in the city of Kuśinagara.
Seeing things in this way is called the distorted view of Śrāvakas and Pratyekabuddhas.
Good man! A Great Bodhisattva who hears and receives this Great Nirvana Sutra eliminates such views. If they can transcribe, recite, master it, extensively explain it to others, and contemplate the meanings of this sutra, then they attain correct view without distortion.
Good man! A Great Bodhisattva who practices the Great Nirvana Sutra in this way knows clearly that the Bodhisattva has existed from immeasurable kalpas in the past, and did not merely descend from Tuṣita Heaven into the womb, nor enter Nirvana in Kuśinagara. This is called the correct view of a Great Bodhisattva.
Being able to know the profound secret meanings of the Tathāgata is Great Nirvana: all sentient beings possess Buddha-nature; repentance eliminates the four grave precepts; the mind that slanders the true Dharma is removed; the five rebellious acts are extinguished; the Icchantika is cut off; afterward one attains unsurpassed perfect enlightenment. This is called the profound secret meaning.
Furthermore, good man! What is the profound meaning? It is this: Although one knows that sentient beings truly have no self, the karmic results in future lives are not lost; although one knows the five aggregates will be destroyed, good and evil never disappear; although there are karmic actions, there is no agent who creates them; although there is a place of arrival, there is no person who goes; although there is no bondage, there is no one who is bound; although there is Nirvana, there is no person who is liberated. This is called the profound secret meaning.
At that time, the Great Bodhisattva Radiantly Pervasive Noble Virtue King of High Honor said to the Buddha:
World-Honored One! According to my understanding, when one hears what the Buddha says about hearing what has not been heard, is this meaning not correct? Why? Because if a dharma exists, it should certainly exist; if a dharma does not exist, it should certainly not exist. If it does not exist, it should not arise; if it exists, it should not cease.
For example, hearing is hearing. If there is no hearing, it is not hearing. Why say one hears what has not been heard?
World-Honored One! If one cannot hear, it is not hearing. If one has already heard, then one no longer hears. Why? Because it has already been heard.
Why say one hears what has not been heard? It is like a person walking. If they have arrived, they are no longer walking; if they are walking, they have not arrived. Likewise, once born, one no longer becomes born; if not born, there is no birth. If obtained, one does not obtain; if not obtained, one does not obtain. If heard, one does not hear; if not heard, one does not hear.
Likewise, World-Honored One! If not hearing becomes hearing, then all sentient beings who have not attained Bodhi should also possess Bodhi; those who have not attained Nirvana should also attain Nirvana; those who have not seen Buddha-nature should also see Buddha-nature. Then why do you say that the Bodhisattvas of the Ten Stages see Buddha-nature but not clearly?
World-Honored One! If what has not been heard can be heard, then in the past from whom did the Tathāgata hear? If you say he heard, why does the Agama Sutra say that he had no seeing?
If not hearing is not hearing, and the Tathāgata attained unsurpassed perfect enlightenment, then all sentient beings who do not hear should also attain unsurpassed perfect enlightenment.
If the Tathāgata did not hear the Great Nirvana Sutra but saw Buddha-nature, then all sentient beings who do not hear this sutra should also see Buddha-nature.
World-Honored One! Anything that is form may or may not be visible. Sound is the same: it may or may not be heard. This Great Nirvana is neither form nor sound, so how can it be said that it can be seen or heard?
World-Honored One! The past has ceased and cannot be heard. The future has not arrived and cannot be heard. When hearing occurs in the present, it is not called hearing; after hearing, when sound disappears, it cannot be heard.
This Great Nirvana Sutra is also neither past, future, nor present. If it is not the three times, it cannot be spoken. If it cannot be spoken, it cannot be heard. How then can it be said that a Bodhisattva practicing this Great Nirvana Sutra hears what has not been heard?
At that time, the World-Honored One praised the Great Bodhisattva Radiantly Pervasive Noble Virtue King of High Honor:
Excellent! Excellent! Good man! Today you skillfully understand that all dharmas are like illusions, like mirages, like cities of Gandharvas, like drawings in water, like bubbles, like banana trees, empty and without reality, neither life nor self, without suffering or pleasure, like the perception and knowledge of Bodhisattvas of the Ten Stages.
At that moment, a great light suddenly shone upon the assembly. This light was not blue, yet it appeared blue; not yellow, yet it appeared yellow; not red, yet it appeared red; not white, yet it appeared white; not form, yet it appeared as form; not brightness, yet it appeared bright; not seeing, yet it was seen.
When the assembly saw this light, their bodies and minds became peaceful and joyful, like a monk entering the Lion King Samadhi.
At this time, the Great Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! Who emitted this light today?
At that time, the World-Honored One remained silent and did not answer.
Bodhisattva Kāśyapa again asked Mañjuśrī:
For what reason does this light appear and shine upon the assembly?
Mañjuśrī remained silent and did not answer.
At that time, Bodhisattva Boundless Body again asked Bodhisattva Kāśyapa:
Who emitted this light today?
Bodhisattva Kāśyapa remained silent and did not answer.
The Prince Bodhisattva Pure Abiding King again asked Bodhisattva Boundless Body:
For what reason does this light appear in the assembly?
Bodhisattva Boundless Body remained silent and did not answer.
In this way, five hundred Bodhisattvas all questioned one another, but none could answer.
Then the World-Honored One asked Mañjuśrī:
Mañjuśrī! For what reason does this light appear in the assembly?
Mañjuśrī replied:
World-Honored One! This light is called Wisdom. Wisdom is eternal abiding. Since the dharma of eternal abiding has no causes and conditions, why does the Tathāgata ask what causes this light?
This light is called Great Nirvana. Great Nirvana is called eternal abiding. Since the dharma of eternal abiding does not depend on causes and conditions, why does the Tathāgata ask what causes this light?
This light is the Tathāgata; the Tathāgata is eternal abiding. Since the dharma of eternal abiding does not depend on causes and conditions, why does the Tathāgata ask about causes and conditions?
This light is called great loving-kindness and great compassion. Great loving-kindness and great compassion are called eternal abiding. Since the dharma of eternal abiding does not depend on causes and conditions, why does the Tathāgata ask about causes and conditions?
This light is Buddha-remembrance. Buddha-remembrance is eternal abiding. Since the dharma of eternal abiding does not depend on causes and conditions, why does the Tathāgata ask about causes and conditions?
This light is the unique path of all Śrāvakas and Pratyekabuddhas. The unique path of all Śrāvakas and Pratyekabuddhas is eternal abiding. Since the dharma of eternal abiding does not depend on causes and conditions, why does the Tathāgata ask about causes and conditions?
World-Honored One! There is also a cause and condition: the cause that eliminates ignorance, by which the lamp of unsurpassed perfect enlightenment is lit.
The Buddha said:
Mañjuśrī! Today you should not enter into the profound ultimate truth of all dharmas, but should use conventional truth to explain.
Mañjuśrī replied:
World-Honored One! To the east of this world, beyond twenty Ganges-river sands of Buddha worlds, there is a Buddha realm called Immoveable. The dwelling place of the Buddha extends twelve thousand yojanas. That realm is made of seven precious substances, without earth or stones. It is flat, level, soft, and smooth, without pits or unevenness. The trees are made from four treasures: gold, silver, lapis lazuli, and crystal. Beautiful flowers and fruits are always present. Any sentient being who smells the fragrance of these flowers experiences peace and joy in body and mind, like a monk entering the third dhyana.
Throughout the realm there are three thousand great rivers. Their waters possess the eight subtle and wondrous qualities. Any sentient being who bathes in those waters becomes joyful, like a monk entering the second dhyana.
Within the rivers are many beautiful flowers: blue, yellow, red, and white lotuses; fragrant flowers, great fragrant flowers, wondrous fragrant flowers, eternal flowers, and all flowers that beings do not need to cultivate.
On both banks of the rivers there are also flowers: the a-ti-mu-da-ka flower, campaka flower, paṭala flower, vasika flower, mallika flower, great mallika flower, tamālika flower, sumanaka flower, yotika flower, dan-miễn-ka-lợi flower, eternal flowers, and all flowers that beings do not cultivate.
The riverbeds are covered with golden sand. There are four-colored steps made of gold, silver, lapis lazuli, and crystal, and many kinds of birds swim there.
There are also countless tigers, wolves, lions, and other fierce animals, yet they regard one another as children.
In that realm there is no one who commits grave offenses, slanders the true Dharma, is an Icchantika, or commits the five rebellious acts.
The climate is balanced, without cold or heat, hunger or thirst, suffering or distress. There is no greed, hatred, negligence, or jealousy. There is no sun, moon, day, night, or seasons, just like the second heaven, Trāyastriṃśa.
The people of that realm all possess light. No one has an arrogant mind. All are Great Bodhisattvas who have attained supernatural powers and possess great virtues. Their minds all honor the true Dharma, rely upon Mahayana, love Mahayana, delight in Mahayana, serve Mahayana, accomplish great wisdom, attain the dharani teachings, and constantly feel compassion for all sentient beings.
The Buddha of that realm is named Full Moon Radiant Light Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. According to places of residence, he teaches the Dharma. The sentient beings of the Immoveable Realm all hear it.
The Buddha teaches this Great Nirvana Sutra to Bodhisattva Lapis Lazuli Light:
Good man! If a Great Bodhisattva practices this Great Nirvana Sutra, they will hear what has not been heard.
Bodhisattva Lapis Lazuli Light in that realm asks Buddha Full Moon Radiant Light the same questions that Bodhisattva Radiantly Pervasive Noble Virtue King of High Honor asks in this realm, without difference.
Buddha Full Moon Radiant Light says to Bodhisattva Lapis Lazuli Light:
Good man! To the west, beyond twenty Ganges-river sands of Buddha realms, there is a world called Sahā. That realm has many mountains, hills, sand, earth, bricks, stones, thorns, sharp objects, and poison spread everywhere. It constantly experiences hunger, thirst, cold, heat, and suffering. The people of this realm do not know to respect Śramaṇas, Brahmins, parents, or teachers. Most are attached to unlawful things, desire unlawful things, practice wrong teachings, do not believe the true Dharma, have short lifespans, commit deceitful acts, and are punished by kings.
Although they already have lands to govern, kings are never satisfied. Toward other countries they develop greed for benefit, send armies to attack and seize them, causing innocent people to die unjustly. Because they act unlawfully in this way, the benevolent gods of the Four Heavenly Kings are displeased and therefore send calamities. Droughts, failed harvests, diseases, and countless sufferings arise.
In that realm there is a Buddha named Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. Because of his pure and profound great compassion, he pities sentient beings and, in the twin Sala trees of the Kuśinagara forest, for the assembly, expounds the Great Nirvana Sutra.
In that realm there is a Bodhisattva named Radiantly Pervasive Noble Virtue King of High Honor who has asked Śākyamuni Buddha this matter, just as you have. Today the Buddha is answering that Bodhisattva. You should quickly go there and you will hear it.
World-Honored One! Bodhisattva Lapis Lazuli Light, having heard this, together with forty-eight thousand Great Bodhisattvas, is about to come here. Therefore he first manifested this auspicious sign. Because of this cause and condition, this light appears. This is called a cause and condition, yet it is not a cause and condition.
At that time, Bodhisattva Lapis Lazuli Light, together with forty-eight thousand Great Bodhisattvas, carrying various banners, parasols, incense, flowers, jeweled necklaces, and many kinds of musical instruments, greater by many times than the previous assembly, came together to the twin Sala trees in Kuśinagara, made offerings to the Buddha, respectfully joined their palms, circumambulated three times to the right, and sat to one side.
At that time, the World-Honored One asked Bodhisattva Lapis Lazuli Light:
Good man! Did you come because you came, or did you come because you did not come?
Bodhisattva Lưu Ly Quang said:
“World-Honored One! Coming is also not coming; not coming is also not coming. I contemplate the meaning of this and see that there is no coming at all.
World-Honored One! If all conditioned phenomena are permanent, then they do not come; if they are impermanent, then they also do not come. If a person sees that beings possess a fixed nature, then there is coming and not coming. Today I do not see any fixed nature of beings, so how can one speak of coming or not coming? When there is arrogance, one sees going and coming; when there is no arrogance, one does not see going or coming. When there is attachment to actions and creations, one sees going and coming; when there is no attachment to actions and creations, one does not see going or coming. If one sees the Tathāgata as ultimately entering Nirvāṇa, then there is no going or coming; if one does not hear of Buddha-nature, then there is going and coming; if one hears of Buddha-nature, then there is neither going nor coming. If one sees that the Śrāvakas and Pratyekabuddhas have Nirvāṇa, then there is going and coming; if one does not see that the Śrāvakas and Pratyekabuddhas have Nirvāṇa, then there is neither going nor coming. If one sees the Śrāvakas and Pratyekabuddhas as possessing permanence, bliss, self, and purity, then there is going and coming; if one does not see the Śrāvakas and Pratyekabuddhas as possessing permanence, bliss, self, and purity, then there is neither going nor coming. If one sees that the Tathāgata does not possess permanence, bliss, self, and purity, then there is going and coming; if one sees the Tathāgata as possessing permanence, bliss, self, and purity, then there is neither going nor coming.
World-Honored One! Please set this matter aside. I have something I wish to ask; I humbly hope that the World-Honored One will have compassion and grant me permission.”
The Buddha said:
“Good man! Today is the proper time. Ask whatever you wish, and I will explain and teach it for you. Why? Because Buddhas are difficult to encounter, like the Udumbara flower. The Dharma is likewise difficult to hear. The Vaipulya scriptures among the Twelve Divisions of teachings are even more difficult to hear. Therefore, you should listen with focused mind and receive them.”
At that time, having received the Buddha’s permission and instructions, the Great Bodhisattva Lưu Ly Quang immediately addressed the Buddha:
“World-Honored One! How can a Great Bodhisattva practice the Mahāparinirvāṇa Sūtra in order to hear what has never before been heard?”
At that time, the Tathāgata praised him:
“Excellent! Excellent! Good man! Today you wish to fully understand the vast ocean of the Great Vehicle of Mahānirvāṇa, and you have met me at the right time. I can explain it for you. You have been struck by the poisoned arrow of doubt; I, as a physician, can skillfully remove it for you. Your understanding of Buddha-nature is not yet clear; I have the torch of wisdom to illuminate it for you. Today you wish to cross the great ocean of birth and death; I can become the boatman who guides you across. You regard me as your parent, and the Buddha also regards you as a child. Now your mind delights in the treasure of the true Dharma, and you have encountered me, who possesses many teachings to give. Listen carefully and contemplate well; I will distinguish and explain them for you.
Good man! If you wish to hear the Dharma, today is the proper time. After hearing the Dharma, you should reverently believe, wholeheartedly listen and receive it, and respectfully honor it. Regarding the true Dharma, you should not search for faults, should not give rise to greed, hatred, or delusion, and should not judge the Dharma teacher’s noble or lowly lineage. After hearing the Dharma, you should not give rise to arrogance. Do not do so for the sake of respect, reputation, or gain; rather, do so for the benefit of using the Dharma nectar to save the world.
You also should not think: ‘After hearing the Dharma, I will first liberate myself, and afterward liberate others; first make myself peaceful, and afterward make others peaceful; first attain Nirvāṇa myself, and afterward enable others to attain Nirvāṇa.’
You should treat the Buddha, Dharma, and Saṅgha equally. In birth and death, you should know it as great suffering. Regarding Great Nirvāṇa, you should regard it as permanence, bliss, self, and purity. First act for the sake of others, and afterward for yourself. You should act for the sake of the Great Vehicle, not for the sake of the Two Vehicles. You should not cling to the characteristics of any and all phenomena. Toward all phenomena, do not give rise to thoughts of greed; constantly give rise to thoughts of knowing the Dharma and seeing the Dharma.
Good man! If you can listen to the Dharma wholeheartedly in this way, then this is called hearing what has never before been heard.
Good man! There are things that are unheard yet become heard; there are things that are unheard and remain unheard; there are things that, after being heard, become heard. Good man! It is like this: the unborn yet becomes born; the unborn also does not become born; the born yet is unborn; the born also becomes born. Likewise: the not-coming yet comes; the not-coming also does not come; the coming yet does not come; the coming also comes.”
“World-Honored One! What is meant by ‘the unborn yet becomes born’?”
“Good man! Abiding in conventional truth, when one first emerges from the womb, this is called ‘the unborn yet becomes born.’
What is meant by ‘the unborn also does not become born’?
Good man! This Great Nirvāṇa has no characteristic of arising; this is called ‘the unborn also does not become born.’
What is meant by ‘the born yet is unborn’?
Good man! According to conventional truth, when one dies, this is called ‘the born yet is unborn.’
What is meant by ‘the born also becomes born’?
Good man! All ordinary beings are called born. Why? Because birth continues after birth without end, because all contaminated phenomena arise moment by moment. This is called ‘the born also becomes born.’
A Bodhisattva abiding on the Fourth Ground is called ‘born yet not born.’ Why? Because birth is under one’s own mastery, therefore it is called ‘born yet not born.’ Good man! This is called an inner phenomenon.
What are the external phenomena of unborn yet born, unborn and not born, born yet unborn, and born becoming born?
Good man! It is like a seed. Before it sprouts, through the harmony of the four great elements and the labor of people cultivating and nurturing it, afterward it grows forth. This is called ‘unborn yet born.’
What is called ‘unborn and not born’?
It is like a seed that has been damaged and has not yet gathered the necessary causes and conditions; this is called ‘unborn and not born.’
What is called ‘born yet unborn’?
It is like a sprout that has already emerged but has not yet grown large; this is called ‘born yet unborn.’”
What is called “arising arising”?
Just as a sprout, when it has grown large, if it arose but did not arise, it would not be able to grow.
Thus, all conditioned phenomena are called external phenomena that arise and arise.
The Great Bodhisattva Lưu Ly Quang addressed the Buddha:
“World-Honored One! If conditioned phenomena have arising, is this called permanent or impermanent? If arising is permanent, then conditioned phenomena would have no arising; if arising is impermanent, then conditioned phenomena would be permanent. World-Honored One! If arising can arise by itself, then arising has no self-nature; if it can give rise to something else, then why does it not produce the unconditioned? World-Honored One! If arising exists before it arises, why is it only now called arising? If before arising it does not arise, why not say that space is arising?”
The Buddha taught:
“Excellent! Excellent! O virtuous one! Non-arising arising cannot be spoken of; arising arising cannot be spoken of; arising that does not arise cannot be spoken of; non-arising that also does not arise cannot be spoken of; arising cannot be spoken of; non-arising cannot be spoken of. Only because of causes and conditions can it be spoken of.
Why can non-arising arising not be spoken of? If non-arising is called arising, how can it be explained? Why? Because it has arising.
Why can arising arising also not be spoken of? Because arising arises, it is called arising; because arising arises, it is also impossible to say that it is not arising.
Why is arising that does not arise impossible to speak of? Because arising itself is arising, yet arising does not arise by itself, so it cannot be spoken of.
Why is non-arising that also does not arise impossible to speak of? Non-arising is called Nirvana; because Nirvana does not arise, it cannot be spoken of. Why? Because through practicing the path, it is realized and attained.
Why can arising also not be spoken of? Because arising is originally empty.
Why can non-arising not be spoken of? Because there is realization and attainment.
Why can it be spoken of when there are causes and conditions? Because the ten links of dependent origination serve as causes; for this reason, it can be spoken of.
O virtuous one! Now you should not enter into the profound concentration of ‘emptiness.’ Why? Because the faculties and dispositions of sentient beings are all dull and slow.”
“O virtuous one! In conditioned phenomena, arising is also permanent; because abiding is impermanent, arising is also impermanent. Abiding is permanent; because it arises through arising, abiding is also impermanent. Change is also permanent; because phenomena are impermanent, change is also impermanent. Destruction is also permanent; because what originally was empty now comes to exist, destruction is also impermanent.
O virtuous one! Because of their original nature, arising, abiding, changing, and destruction are all impermanent. Because they perish moment by moment, they cannot be said to be permanent. This Great Nirvana can be destroyed, therefore it is called impermanent.
O virtuous one! Before conditioned phenomena arise, they already possess the nature of arising; therefore arising can produce arising. Unconditioned phenomena, however, have the nature of non-arising originally, therefore arising cannot produce arising.
Just as fire inherently possesses the nature of burning, so when it encounters conditions it immediately manifests. The eye possesses the nature of seeing; by relying on form, relying on light, and relying on the mind, it sees. The arising of sentient beings’ phenomena is also like this: because they inherently possess this nature, when the conditions of karma and the union of father and mother come together, arising occurs.”
At that time, the Great Bodhisattva Lưu Ly Quang, together with eighty-four thousand Great Bodhisattvas, having heard this teaching, immediately rose into the sky to the height of seven Tāla trees. Reverently joining their palms, they addressed the Buddha:
“World-Honored One! Through the Tathāgata’s diligent instruction and through this Great Nirvana Sutra, I have now been able to understand clearly and hear what has never been heard before. It has also enabled eighty-four thousand Bodhisattvas to deeply understand the phenomena of non-arising arising.
World-Honored One! Now I have awakened to understanding, removed all doubts and errors. However, among this assembly there is a Bodhisattva named Vô Úy who wishes to ask questions. I respectfully request that the World-Honored One grant permission.”
At that time, the World-Honored One said to Bodhisattva Vô Úy:
“O virtuous one! Ask whatever you wish. I will explain it clearly for you.”
At that time, Bodhisattva Vô Úy, together with eighty-four thousand other Bodhisattvas, all rose from their seats, adjusted their robes, knelt with palms joined, and addressed the Buddha:
“World-Honored One! What actions do sentient beings in this world practice in order to be born into the realm of Bất Động? How do Bodhisattvas in that realm accomplish wisdom, become honored among humans, possess great majestic virtue, fully cultivate all practices, have keen wisdom, and understand clearly as soon as they hear?”
At that time, the World-Honored One spoke verses:
Do not kill living beings,
Firmly uphold the prohibitive precepts,
Practice the wondrous Dharma of the Buddha,
Then one will be born in the Unmoving Realm.
Do not steal what belongs to others,
Always give generously to all,
Build monasteries for the four directions,
Then one will be born in the Unmoving Realm.
Do not violate the wives of others,
Do not be improper with one’s own wife,
Uphold the precepts and give bedding,
Then one will be born in the Unmoving Realm.
Do not, for oneself or others,
Seek gain or cause fear;
Maintain one’s speech and do not lie,
Then one will be born in the Unmoving Realm.
Do not harm good spiritual friends,
Stay far away from evil companions,
Let one’s mouth always speak words of harmony,
Then one will be born in the Unmoving Realm.
Like all the Bodhisattvas,
Always abandon evil speech,
Speak words that people love to hear,
Then one will be born in the Unmoving Realm.
Even when laughing and joking,
Do not speak inappropriate words,
Always guard one’s speech,
Then one will be born in the Unmoving Realm.
Seeing others receive benefits and offerings,
Always give rise to joyful thoughts,
Do not give rise to jealousy,
Then one will be born in the Unmoving Realm.
Do not harm living beings,
Always give rise to compassion,
Do not think of ways to commit evil,
Then one will be born in the Unmoving Realm.
Wrong views say there is no giving,
No parents, and no coming or going;
Without such wrong views,
Then one will be born in the Unmoving Realm.
Make broad roads and dig good wells,
Plant trees that bear edible fruit,
Show kindness to those who beg for food,
Then one will be born in the Unmoving Realm.
Toward the Buddha, Dharma, and Sangha,
Offer even a single incense stick or lamp,
Even if only offering one flower,
Then one will be born in the Unmoving Realm.
If because of fear in one’s mind,
Of loss, offerings, and merits,
One copies a single verse of this sutra,
Then one will be born in the Unmoving Realm.
If seeking benefit and merit,
One can, within a single day,
Read and recite this scripture,
Then one will be born in the Unmoving Realm.
If seeking the unsurpassed path,
For one day and one night,
Receive and uphold the Eight Precepts,
Then one will be born in the Unmoving Realm.
Do not associate with those who commit offenses
And slander the Mahayana,
Nor dwell together with them in the same place,
Then one will be born in the Unmoving Realm.
If one gives to the sick,
Even just a single fruit,
And joyfully cares for them,
Then one will be born in the Unmoving Realm.
Do not violate the property of the Sangha,
Skillfully protect the Buddha’s possessions,
Sweep and clean the places of the Buddha and Sangha,
Then one will be born in the Unmoving Realm.
Create Buddha images and stupas,
Even if only as small as a thumb,
Always give rise to joyful thoughts,
Then one will be born in the Unmoving Realm.
If because of this sutra,
One’s body and wealth
Are offered to the Dharma teacher,
Then one will be born in the Unmoving Realm.
If one hears and copies,
Upholds and reads aloud
The Buddha’s secret treasury,
Then one will be born in the Unmoving Realm.
At that time, the Great Bodhisattva Fearless said to the Buddha:
“World-Honored One! Today I have understood what karmic causes and conditions create birth in the Unmoving Realm. The Great Bodhisattva Radiant Universal Illumination Noble Virtuous King, out of compassion for all living beings, had previously asked: if the Tathagata would expound this teaching, it could create benefit and happiness for devas, humans, asuras, gandharvas, garudas, kinnaras, mahoragas, and so forth.”
At that time, the World-Honored One immediately said to the Great Bodhisattva Radiant Universal Illumination Noble Virtuous King:
Good! Good! O virtuous man! Today, you must wholeheartedly listen. I shall, for your sake, distinguish and explain. Due to causes and conditions, there are: that which has not yet arrived and does not arrive; that which has not arrived but arrives; that which arrives but does not arrive; and that which arrives and arrives.
What is the reason that what has not yet arrived does not arrive? O virtuous man! That which is called “not arriving” refers to Great Nirvāṇa. Ordinary beings have not yet arrived because they still possess greed, anger, and delusion; their bodily and verbal karma is not pure; they receive all impure things; commit the four grave offenses; slander the Great Vehicle; become icchantikas; and commit the five rebellious acts. Because of these meanings, what has not yet arrived does not arrive.
O virtuous man! What is the reason that what has not arrived but arrives? That which has not arrived is called Great Nirvāṇa. Through what meaning does it arrive? Because greed, anger, delusion, and the evil deeds of body and speech are completely cut off; all impure things are no longer received; the four grave offenses are not committed; the scriptures of the Great Vehicle are not slandered; one does not become an icchantika; and one does not commit the five rebellious acts. Through these meanings, it is called “what has not arrived but arrives.” A Stream-enterer arrives after eighty thousand kalpas; a Once-returner? arrives after forty thousand kalpas; a Pratyekabuddha arrives after ten thousand kalpas. Through this meaning, it is called “what has not arrived but arrives.”
O virtuous man! What is the reason that what arrives but does not arrive is called so? “Arriving” refers to the twenty-five realms of existence. All sentient beings are covered by immeasurable afflictions and bonds, wandering back and forth without escape, like a turning wheel. This is called arriving. Śrāvakas, Pratyekabuddhas, and Bodhisattvas, because they have already completely eliminated these afflictions, are called “not arriving.” Yet because they wish to transform and liberate sentient beings, they manifest within those realms; therefore, they are also called arriving.
O virtuous man! What is the reason that what arrives and arrives is called so? “Arriving” refers to the twenty-five realms of existence. All ordinary beings, from Stream-enterers up to Once-returners, because of the causes and conditions of afflictions, are called “arriving and arriving.”
O virtuous man! Hearing what is unheard is also like this: there is what is unheard but heard; what is unheard and not heard; what is heard but not heard; and what is heard and heard. What is meant by “unheard but heard”? O virtuous man! That which is unheard is called Great Nirvāṇa. Why is it unheard? Because it is neither conditioned, nor sound, and cannot be expressed. How can it also be heard? Because one hears its name. That is: permanence, bliss, self, and purity. Through this meaning, it is called “unheard but heard.”
At that time, the Great Bodhisattva Radiant Universal Illuminating Noble Virtuous King said to the Buddha:
“World-Honored One! As the Tathāgata has said, Great Nirvāṇa cannot be heard. Then why do you say that permanence, bliss, self, and purity can be heard? World-Honored One! Why is it that a person who has completely cut off all afflictions is called one who has attained Nirvāṇa, while one who has not cut them off is said not to attain it? From this meaning, the nature of Nirvāṇa was nonexistent before and now exists. If a worldly dharma was nonexistent before and now exists, it is called impermanent. For example, a vase and so forth are nonexistent before and now exist; after existing, they cease to exist, therefore they are called impermanent. Nirvāṇa is the same—how can it be said to be permanence, bliss, self, and purity?
World-Honored One! Whatever is accomplished through adornment is called impermanent. If Nirvāṇa is like this, it should likewise be impermanent. What are the causes and conditions? They are the thirty-seven factors of enlightenment, the six pāramitās, the four immeasurable minds, contemplation of the bones, contemplation of inhalation and exhalation, the six mindfulness practices, and the six elements. Since all such dharmas are causes and conditions for accomplishing Nirvāṇa, it should be called impermanent.
Furthermore, World-Honored One! Whatever exists is called impermanent. If Nirvāṇa exists, it should likewise be impermanent. As the Buddha previously said in the Āgama scriptures: Śrāvakas, Pratyekabuddhas, and all Buddhas and World-Honored Ones all possess Nirvāṇa. Therefore, it should be called impermanent.
Furthermore, World-Honored One! Any dharma that can be seen is called impermanent. As the Buddha previously said: Seeing Nirvāṇa eliminates all afflictions. World-Honored One! For example, space has no obstruction for all sentient beings, and therefore is called permanent. If Nirvāṇa is truly permanent and so forth, why do some sentient beings attain it while others do not? Thus Nirvāṇa, being equal toward all sentient beings, should not be called permanent.
World-Honored One! For example, one hundred people share a single enemy. If one person kills this enemy, the others will gain happiness. If Nirvāṇa is an equal dharma, when one person attains it, many others should also attain it; when one person breaks free from bondage, many others should also break free. If this is not so, how can it be called permanent? For example, if someone respects, makes offerings to, honors, and praises a king, prince, parents, or teacher, that person receives benefits and offerings. This is not called permanent. Nirvāṇa is the same; it should not be called permanent. Why? Because previously, in the Āgama scriptures, the Buddha said to Ānanda: If there is someone who can respect Nirvāṇa, that person can eliminate all bonds and enjoy immeasurable peace and happiness. Therefore, it should not be called permanent.
World-Honored One! If within Nirvāṇa there are the names permanence, bliss, self, and purity, then it cannot be called permanent; if they do not exist, how can they be spoken of?”
At that time, the World-Honored One said to the Great Bodhisattva Radiant Universal Illuminating Noble Virtuous King:
“The essence of Nirvāṇa is not something that was nonexistent before and now exists. If the essence of Nirvāṇa were nonexistent before and now existed, then it would not be unconditioned, nor a permanently abiding dharma. Whether there is a Buddha or whether there is no Buddha, its nature and characteristics are permanently abiding. Because sentient beings are covered by afflictions, they cannot see Nirvāṇa, and it is called ‘nonexistent.’ The Great Bodhisattva separately cultivates his mind through morality, concentration, and wisdom, completely cutting off afflictions, and then is able to see Nirvāṇa. Therefore, one should know that Nirvāṇa is a permanently abiding dharma, not something nonexistent before and now existing; thus it is called permanent.
O virtuous man! It is like a well in a dark house containing various treasures. People know that they exist, but because of darkness they cannot see them. A wise person who knows skillful means lights a great lamp and illuminates that place, and then all can see clearly. This wise person never thinks: ‘The water and the seven kinds of treasures were nonexistent before and now have come into being.’ Nirvāṇa is the same. It has always existed by its own nature; it is not something that has newly come into existence. Because of the darkness of afflictions, sentient beings cannot see it. The Tathāgata’s great wisdom skillfully uses the lamp of wisdom, causing Bodhisattvas to see Nirvāṇa as permanence, bliss, self, and purity. Therefore, wise people should not say that this Nirvāṇa was nonexistent before and now exists.
O virtuous man! You said that because of adornment it becomes accomplished as Nirvāṇa. Why is this so? O virtuous man! The essence of Nirvāṇa is not born, not produced, not real, not false, not something created through karma, not a conditioned or defiled dharma, not heard, not seen, not fallen into, not subject to death, not characterized by difference, nor characterized by sameness; it is not coming, not going, not past, not future, not present; not one, not many; not long, not short; not round, not square, not pointed, not slanted; not having characteristics, not without characteristics; not name, not form; not cause, not result; not self, nor anything belonging to self. Through these meanings, Nirvāṇa is eternal and unchanging. Therefore, one must cultivate wholesome dharmas through immeasurable and countless kalpas to adorn oneself, and only afterward can one see it.
O virtuous man! It is like there are eight kinds of pure water beneath the earth, which all sentient beings cannot obtain. When a wise person makes effort and digs the earth, he immediately obtains it. Nirvāṇa is the same. It is like a blind person who cannot see the sun and moon; when a physician treats him, he is then able to see. The sun and moon did not previously not exist and then come into existence. Nirvāṇa is the same: it already existed before and is not something newly existing now.
O virtuous man! It is like a person who has committed a crime and is imprisoned. After a long time he is released, returns home, and sees his parents, brothers, wife, children, and relatives. Nirvāṇa is the same.
O virtuous man! What you said—that because it depends on causes and conditions, the dharma of Nirvāṇa should therefore be impermanent—is also incorrect. Why?”
Good man! Causes are of five kinds. What are the five? First, the generating cause; second, the harmonizing cause; third, the sustaining cause; fourth, the increasing cause; fifth, the distant cause.
What is the generating cause? The generating cause is the karmic afflictions, and it is also like the seeds of plants and trees. This is called the generating cause.
What is called the harmonizing cause? When wholesome dharmas harmonize with the wholesome mind, unwholesome dharmas harmonize with the unwholesome mind, and indeterminate dharmas harmonize with the indeterminate mind. This is called the harmonizing cause.
What is called the sustaining cause? For example, when there are pillars beneath the roof of a house, the house does not collapse; mountains, rivers, trees, and other things all rely on the earth to stand firm. Internally, beings rely on the four great elements and immeasurable afflictions to remain existing. This is called the sustaining cause.
What is the increasing cause? Through causes and conditions such as food, drink, clothing, and so forth, beings are caused to grow and increase. Just as a seed grows when it is not burned by fire or eaten by birds; just as śramaṇas and brāhmaṇas grow through good teachers and good friends; just as children grow through their parents. This is called the increasing cause.
What is called the distant cause? For example, through spells, ghosts do not harm and poisons do not take effect; through the king, there are no thieves or robbers; sprouts depend upon earth, water, wind, fire, and so forth; water and human effort in churning are the distant causes of cream; light, color, and so forth are the distant causes of visual consciousness; the father’s semen and mother’s blood are the distant causes of beings; seasons and other conditions are all called distant causes.
Good man! The essence of Nirvāṇa is not something produced by these five causes and conditions. Why then do you say that it is a cause of impermanence?
Good man! There are also two kinds of causes: first, the producing cause; second, the revealing cause. Like the wheel and rope of a potter, these are called producing causes. Like lamps and torches that illuminate objects in darkness, these are called revealing causes.
Good man! Great Nirvāṇa does not come from producing causes; it only has revealing causes. The thirty-seven factors of enlightenment and the six pāramitās are called revealing causes. Good man! Giving is a cause of Nirvāṇa, but it is not the cause of Great Nirvāṇa. The thirty-seven factors of enlightenment are causes of Nirvāṇa, but they are not causes of Great Nirvāṇa. The immeasurable and countless dharmas that aid awakening are what are called the causes of Great Nirvāṇa.
At that time, the Great Bodhisattva Venerable Virtue King, Radiantly Pervading, said to the Buddha:
“World-Honored One! Why is giving not called the Perfection of Giving? How then does giving come to be called the Perfection of Giving? Up to wisdom, why is it not called the Perfection of Wisdom? How then does it come to be called the Perfection of Wisdom? What is called Nirvāṇa? What is called Great Nirvāṇa?”
The Buddha said:
Good man! The Great Bodhisattva who cultivates the Great Mahāyāna Nirvāṇa does not hear of giving, does not see giving, does not hear of the Perfection of Giving, and does not see the Perfection of Giving. Up to not hearing wisdom, not seeing wisdom, not hearing the Perfection of Wisdom, not seeing the Perfection of Wisdom; not hearing Nirvāṇa, not seeing Nirvāṇa; not hearing Great Nirvāṇa, not seeing Great Nirvāṇa.
The Great Bodhisattva who cultivates Great Nirvāṇa sees and knows the Dharma realm, clearly understands the true nature of reality as empty, without possession, without a characteristic of combination or conceptual understanding, attaining the characteristics of the undefiled, the uncreated, the illusory like a magical transformation, the reflection of water, the city of Gandharvas, and empty space. When the Bodhisattva sees such characteristics, there is no greed, anger, or ignorance; there is no hearing and no seeing. This is called the Great Bodhisattva truly abiding in the true characteristic.
The Great Bodhisattva himself knows: this is giving; this is the Perfection of Giving. Up to this: this is wisdom; this is the Perfection of Wisdom; this is Nirvāṇa; this is Great Nirvāṇa.
Good man! What is giving that is not pāramitā? If one sees someone asking for something and only then gives, that is called giving, but not the Perfection of Giving. If there is no one asking and one spontaneously gives rise to the mind of generosity, that is called the Perfection of Giving. If giving is practiced only at certain times, that is called giving but not pāramitā. If one constantly practices giving, that is called the Perfection of Giving. If after giving to others one gives rise to regret, that is called giving but not pāramitā. If after giving one does not regret it, that is called the Perfection of Giving.
The Great Bodhisattva has four fears concerning wealth: kings, thieves, water, and fire. Therefore, joyfully giving it away is called the Perfection of Giving. If one gives because one hopes to receive a reward in return, that is called giving but not pāramitā. Giving without seeking a reward is called the Perfection of Giving.
If one gives because of fear, because of reputation, profit and offerings, because of inherited family customs, because of the five desires of the heavenly realms, because of arrogance, because of wanting to surpass others, because of familiarity, or because of seeking repayment, then it is like trading and bartering.
Good man! It is like a person planting trees in order to obtain shade, flowers, fruit, and timber. If a practitioner gives in this way, it is called giving but not pāramitā.
The Great Bodhisattva who practices Great Nirvāṇa in this way does not see a giver, a receiver, or the wealth being given. He does not see the time, does not see a field of merit or a non-field of merit, does not see cause, does not see condition, does not see karmic result, does not see an agent, does not see a recipient, does not see much, does not see little, does not see purity, does not see impurity. He does not look down upon those who receive his material gifts. He does not see one who sees, and does not see one who does not see. He does not cling to self or others. He only practices giving for the sake of the eternally abiding Dharma of Great Nirvāṇa and the Vaipulya teachings; he practices giving for the benefit of all sentient beings; he practices giving in order to eliminate all afflictions of sentient beings.
Good man! It is like a person who has fallen into the great ocean and, holding onto a corpse, escapes danger. When the Great Bodhisattva practicing Great Nirvāṇa practices giving, it is likewise like holding onto that corpse.
Good man! It is like a person imprisoned in a sealed prison, with all doors closed, having only a toilet opening, and then crawling out through it to safety. When the Great Bodhisattva practicing Great Nirvāṇa practices giving, it is likewise.
Good man! It is like a noble person who encounters an urgent calamity and, in fear, has no place to rely upon, and then relies on a caṇḍāla. When the Great Bodhisattva practicing Great Nirvāṇa practices giving, it is likewise.
Good man! It is like a sick person who drinks filthy medicine in order to cure the illness. When the Great Bodhisattva practicing Great Nirvāṇa practices giving, it is likewise.
Good man! It is like a brāhmaṇa who, during a famine and time of hunger, eats dog meat in order to preserve his life. When the Great Bodhisattva practicing Great Nirvāṇa practices giving, it is likewise.
Good man! In Great Nirvāṇa, such matters are things that, throughout immeasurable kalpas until now, have never been heard of but are now heard. As for morality and the Perfection of Morality, and so forth, up to wisdom and the Perfection of Wisdom, the Buddha has extensively explained them in the Sūtra of Miscellaneous Flowers.