THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXIV
Chapter 10: The Bodhisattva Radiance Universally Illuminating Noble Virtue King 4
Furthermore, O good man! What is the second complete merit attained by the Bodhisattva who cultivates the Great Nirvāṇa Sūtra? O good man! When the great Bodhisattva cultivates the Great Nirvāṇa Sūtra, that which was previously unattained is now attained, that which was previously unseen is now seen, that which was previously unheard is now heard, and that which was previously unreachable is now reached. What is meant by “that which was previously unattained is now attained”? It is supernatural powers, which were previously unattained and are now attained.
Supernatural powers have two kinds: first, internal; second, external. External supernatural powers are those similar to the powers of non-Buddhist practitioners. Internal supernatural powers have two kinds: first, those of the Two Vehicles; second, those of Bodhisattvas. The supernatural powers realized by Bodhisattvas who cultivate the Great Nirvāṇa Sūtra are not the same as those of Śrāvakas and Pratyekabuddhas. What is meant by “not the same as those of Śrāvakas and Pratyekabuddhas”? Practitioners of the Two Vehicles, when using supernatural powers to transform, can manifest only one thing in a single thought and cannot manifest many things. Bodhisattvas are not like this; within a single thought, they can manifest all bodies throughout the five destinies. Why? Because they have attained the wondrous power of this Great Nirvāṇa Sūtra. This is called “that which was previously unattained is now attained.”
Why was it previously unattained but now attained? It is because the body has attained freedom and the mind has attained freedom. Why? Because all ordinary beings have bodies and minds that are not free. Sometimes the mind follows the body, and sometimes the body follows the mind.
What is meant by “the mind follows the body”? For example, when a person is drunk, the alcohol is within the body. At that time, when the body moves, the mind also moves along with it. Likewise, when the body is exhausted, the mind also becomes exhausted. This is called the mind following the body. Again, like a child: because the child’s body is small, the child’s mind is also small; an adult, whose body is large, has a large mind. For example, if a person’s body is rough and coarse, the mind often thinks of wanting to apply oil and grease to make it moist and smooth. This is called the mind following the body.
What is meant by “the body follows the mind”? It refers to walking, coming, sitting, lying down, cultivating practice, giving, observing precepts, patience, and diligence. A person who is sorrowful becomes physically emaciated; a person who is joyful has a fresh and youthful appearance; a person who is fearful trembles; a person whose mind is focused on hearing the Dharma has a joyful body; a person who is sad and cries has tears and nasal fluid flowing out. This is called the body following the mind.
Bodhisattvas are not like this. Regarding both body and mind, they attain freedom. This is called “that which was previously unattained is now attained.”
Furthermore, O good man! The great Bodhisattva manifests a body as fine as dust particles. Using this dust-particle body, he can pervade countless, boundless Buddha worlds as numerous as the sands of the Ganges without obstruction, while his mind remains constantly calm and settled as it was originally and is never disturbed. This is called the mind not following the body, and it is also called “that which was previously unreachable is now reached.”
Why is it called “that which was previously unreachable is now reached”? Because all Śrāvakas and Pratyekabuddhas are unable to reach it, while Bodhisattvas can reach it. This is called “that which was previously unreachable is now attainable.” All Śrāvakas and Pratyekabuddhas, although they use supernatural powers, cannot transform a body as small as a dust particle and spread it throughout countless Buddha worlds as numerous as the sands of the Ganges. When Śrāvakas and Pratyekabuddhas move their bodies, their minds also move along with them. Bodhisattvas are not like this: although the mind does not move, the body can reach everywhere. This is called the Bodhisattva’s mind not following the body.
Furthermore, O good man! The great Bodhisattva manifests a body as large as the three-thousand great thousand worlds. Using this great body, he enters into the body of a single dust particle. At that time, the Bodhisattva’s mind does not become small along with it. Śrāvakas and Pratyekabuddhas, although they can manifest a body as large as the three-thousand great thousand worlds, cannot use such a great body to enter into the body of a dust particle. If they cannot accomplish even this, how much less can they make the mind remain unmoved! This is called the Bodhisattva’s mind not following the body.
Furthermore, O good man! The great Bodhisattva, using a single sound, can cause all sentient beings in the three-thousand great thousand worlds to hear it. Yet his mind does not think at all that this sound spreads throughout all worlds, causing those beings who previously could not hear it to now hear it. Nor does the Bodhisattva think, “I have caused beings who previously could not hear to now hear.”
If a Bodhisattva thinks, “Through my teaching of the Dharma, I have caused all sentient beings to hear what they previously could not hear,” then you should know that this person will never attain unsurpassed, right and complete enlightenment. Why? Because sentient beings do not hear what he himself teaches them. Such a mind is the mind of birth and death, and this mind has already been completely severed by all Bodhisattvas.
For this reason, the great Bodhisattva has a body and mind that do not follow one another. O good man! All ordinary beings have body and mind following each other. Bodhisattvas are not like this. In order to transform sentient beings, although they manifest a small body, their minds do not become small. Why? Because Bodhisattvas always possess a vast and great mind-nature. Although they manifest a large body, their minds also do not become large. What is a large body? A body as large as the three-thousand great thousand worlds. What is a small mind? Practicing according to childish conduct. For this reason, it is called the mind not following the body.
The great Bodhisattva has, throughout immeasurable and innumerable kalpas, remained far away from alcohol and never drunk it, yet his mind can still appear to move; his mind is truly without sorrow, yet his eyes shed tears; his mind is truly without fear, yet his body trembles. From this meaning, one should know that the Bodhisattva’s body and mind are free and do not follow one another. Although the great Bodhisattva manifests a single body, sentient beings each see him differently.
Furthermore, O good man! What is meant by the great Bodhisattva who cultivates the Great Nirvāṇa Sūtra hearing now what was previously unheard? In the past, the great Bodhisattva grasped various forms of sounds, such as the sounds of elephants, horses, carts, people, conch shells, drums, flutes, singing, and laughter, and cultivated through them. Because of this cultivation, he can hear the sounds of hell realms throughout immeasurable three-thousand great thousand worlds.
By further transforming this cultivation, he attains a different kind of ear faculty, unlike the divine ear of Śrāvakas and Pratyekabuddhas. Why? Because the purified hearing power of the Two Vehicles, relying upon the four pure elements of the First Dhyāna, can only hear sounds from the realm of the First Dhyāna and cannot hear sounds from the realm of the Second Dhyāna. The same applies up through the Fourth Dhyāna. Although they can at one time hear sounds from a three-thousand great thousand world system, they cannot hear sounds from countless, boundless worlds as numerous as the sands of the Ganges.
For this reason, the attainment of Bodhisattvas differs from the ear faculty of Śrāvakas and Pratyekabuddhas. Because of this difference, it is said that what was previously unheard is now heard. Although Bodhisattvas hear sounds, their minds do not possess the mark of hearing. They do not give rise to the marks of existence, permanence, bliss, self, purity, master, dependence, creation, cause, determination, or result. For this reason, Bodhisattvas hear now what they previously could not hear.
At that time, the great Bodhisattva Radiance Universally Illuminating Noble Virtue King said:
“World-Honored One! According to what the World-Honored One has said, that one does not give rise to the mark of determination and does not give rise to the mark of result, this meaning is not correct. Why? Previously, the Tathāgata said that if there is someone who hears even a single word or a single phrase of this Great Nirvāṇa Sūtra, that person will certainly attain the unsurpassed Bodhi fruit. Now why does the Tathāgata say that there is no determination and no result? If one attains the path of unsurpassed Bodhi, then there is the mark of determination and the mark of result. Why then say there is no determination and no result?
If one hears evil sounds, an evil mind arises. Because an evil mind arises, one must fall into the three evil destinies. If one falls into the three evil destinies, then that is a determined result. Why do you say there is no determination and no result?”
At that time, the Tathāgata praised him:
“Excellent! Excellent! O good man! You are able to ask such a question. If all Buddhas were to say that sounds have the mark of determination and the mark of result, then this would not be the mark of the Buddhas, the World-Honored Ones, but rather the mark of birth and death, the mark of Māra, and the mark of separation from Nirvāṇa. Why? Because everything spoken by all Buddhas has no mark of determination and no mark of result.
O good man! It is like using a knife blade to reflect a person’s face. If it is held upright, one sees the face as long; if it is held horizontally, one sees the face as wide. If there were a fixed mark, then how could holding it upright show a long face and holding it horizontally show a wide face?
For this reason, the Buddhas, the World-Honored Ones, teach that there is no mark of determination and no mark of result.
O good man! Great Nirvāṇa truly is not the result of sound. If Nirvāṇa were the result of sound, then you should know that Nirvāṇa would not be an eternal Dharma.
O good man! It is like worldly phenomena: they arise from causes. When there is a cause, there is a result; without a cause, there is no result. When the cause is impermanent, the result is also impermanent. Why? Because the cause produces the result, and the result also produces the cause. For this reason, all phenomena have no fixed mark.
Suppose Nirvāṇa arose from causes. Since the cause would be impermanent, the result would also be impermanent. But Nirvāṇa does not arise from causes, and the essence of Nirvāṇa is not a result. Therefore, Nirvāṇa is eternally abiding.
O good man! For this reason, the essence of Nirvāṇa has no determination and no result.
O good man! Nirvāṇa can also be said to have determination, and it can also be said to have a result. How is it called determination? Because all Nirvāṇa of the Buddhas possesses permanence, bliss, self, and purity, it is called determination. Because there is no birth, old age, sickness, or death, it is called determination. Icchantikas, those who have committed the four grave offenses, those who slander the Mahāyāna, and those who commit the five rebellious acts, if they abandon their original minds, will certainly attain Nirvāṇa; therefore it is called determination.
O good man! As you said, if someone hears me explain a single phrase or a single word of the Great Nirvāṇa Sūtra, that person will attain the unsurpassed Bodhi fruit. Regarding this meaning, you still do not yet understand clearly. Therefore, listen carefully! I will explain this meaning again for you.
O good man! If there is a good man or good woman who hears a single phrase or a single word of the Great Nirvāṇa Sūtra, and does not give rise to the mark of words, does not give rise to the mark of phrases, does not give rise to the mark of hearing, does not give rise to the mark of Buddha, and does not give rise to the mark of teaching, then this meaning is called the mark of no mark. Because of the mark of no mark, one attains the unsurpassed Bodhi fruit.”
Good son! As you said, because one hears evil sounds, one falls into the three evil paths; this meaning is not correct. Why? It is not because of evil sounds that one falls into the three evil paths. You should know that this result arises from an evil mind. Why? There are good men and good women who, even though they hear evil sounds, do not give rise to an evil mind. Therefore, you should know that it is not because of the cause of evil sounds that one falls into the three evil paths. Sentient beings, because their evil minds are nourished and increased by the afflictions of fetters, are born into the three evil paths; it is not because of evil sounds. If sounds had a fixed nature, then those who heard evil sounds should all give rise to evil minds. But some people give rise to evil minds, while others do not. Therefore, you should know that sounds have no fixed nature. Because they are not fixed, even upon hearing evil sounds, one does not give rise to an evil mind.
“World-Honored One! If sounds are not fixed, then why did the Bodhisattvas in the past not hear them, but now are able to hear them?”
Good son! Because sounds have no fixed nature, the Bodhisattvas in the past did not hear them, but now are able to hear them. For this reason, I say: in the past they did not hear, but now they hear. Good son! When a great Bodhisattva cultivates the profound and wondrous scripture of the Great Nirvana, he first grasps the signs of light: the light of the sun, moon, stars, household fires, lamps, fire jewels, and the light of medicinal herbs. Through cultivating these lights, he obtains a special eye faculty, different from the eye faculties of the Śrāvakas and Pratyekabuddhas. Why is it different? The pure divine eye attained by the two vehicles—if it relies upon the eye faculty formed from the four great elements in the desire realm, it cannot see the first meditation heaven; if it relies upon the first meditation, it cannot see the higher realms, and it cannot even see its own eye faculty.
If one wishes to see as much as the entirety of the three-thousand great thousand worlds, the great Bodhisattva does not cultivate the divine eye in this way, but contemplates beautiful bodies as being only the appearance of bones. Although seeing forms throughout worlds as numerous as the sands of the Ganges in other directions, his mind does not give rise to the sign of form, the sign of permanence, the sign of existence, the sign of objects, or the sign of names and designations. He does not give rise to the sign of causes and conditions, does not give rise to the sign of seeing, and does not say that this eye faculty possesses a pure and wondrous nature. Rather, he only sees the sign of causes and conditions and the sign of what is not caused by conditions.
What are causes and conditions? Form is the condition for the eye faculty. If form were not a cause and condition, then all ordinary beings should not give rise to the perception of seeing forms. For this reason, form is called a cause and condition. What is not a cause and condition is this: although the great Bodhisattva sees forms, he does not give rise to the sign of form. Therefore, it is not a condition. Because of this meaning, the Bodhisattva attains a pure divine eye different from that attained by Śrāvakas and Pratyekabuddhas.
For this reason, at one moment the Bodhisattva can see all present Buddhas throughout the worlds of the ten directions. This is called: the Bodhisattva in the past did not see, but now sees. Because of this meaning, the Bodhisattva can see particles of dust, which Śrāvakas and Pratyekabuddhas cannot see; therefore it is called different. Although the Bodhisattva sees his own eye faculty, he has no sign of seeing. He sees the sign of impermanence and sees the bodies of ordinary beings, which are filled with the thirty-six impure things, just as one sees an āmalaka fruit placed in the palm of one’s hand. Because of this meaning, in the past he did not see, but now sees.
If he sees the forms and appearances of sentient beings, he knows whether that person has the faculties of the Great Vehicle or the Lesser Vehicle. If he touches their clothing, the Bodhisattva also knows the distinctions among that person’s wholesome and unwholesome faculties. Because of this meaning, in the past he did not know, but now he knows. Because he only sees the one, in the past he did not know, but now he knows. Therefore, one should know that in the past he did not see, but now he sees.
Good son! How does the Bodhisattva know what he did not know in the past but knows now? Although the great Bodhisattva knows the greed, anger, and ignorance of ordinary beings, at the beginning he does not give rise to the sign of mind and mental factors, nor does he give rise to the sign of sentient beings or the sign of objects. The Bodhisattva cultivates the ultimate sign of emptiness. Why? Because all Bodhisattvas skillfully cultivate the nature of emptiness. Through cultivating the nature of emptiness, what was not known in the past is now known.
What is called knowing? It is knowing that there is no self and no possession of self; knowing that all sentient beings possess Buddha-nature. Because they possess Buddha-nature, even those of the icchantika type can abandon their original minds and attain the fruition of unsurpassed, complete, and perfect enlightenment. This is something Śrāvakas and Pratyekabuddhas cannot know, but Bodhisattvas can know. For this reason, it is said that what was not known in the past is now known.
Furthermore, good son! What is meant by “not knowing in the past but knowing now”? The great Bodhisattva who cultivates the profound and wondrous scripture of the Great Nirvana remembers the past lives of all sentient beings: where they were born, their clans, parents, brothers, sisters, wives, children, relatives, friends, and enemies. In a single thought, the Bodhisattva attains a special wisdom different from the wisdom of Śrāvakas and Pratyekabuddhas. Why is it different? The wisdom of Śrāvakas and Pratyekabuddhas, when remembering the past lives of sentient beings—their clans, parents, and even enemies—still gives rise to the signs of clans and enemies. The Bodhisattva is not like this. Although remembering the clans, parents, and enemies of sentient beings in past lives, he completely does not give rise to thoughts of clan, parent, enemy, and so forth, but constantly gives rise to the sign of Dharma and the sign of peaceful emptiness. This is called: the Bodhisattva in the past did not know, but now knows.
Furthermore, good son! What is meant by “not knowing in the past but knowing now”? The great Bodhisattva who cultivates the profound and wondrous scripture of the Great Nirvana attains the wisdom of knowing the minds of others, different from the wisdom attained by Śrāvakas and Pratyekabuddhas. What is meant by different? When Śrāvakas and Pratyekabuddhas use single-moment wisdom to know the mind of a person, they cannot know the minds of devas, beings in hells, hungry ghosts, or animals. The Bodhisattva is not like this. In a single thought, he knows the minds of sentient beings throughout the six paths. This is called: the Bodhisattva in the past did not know, but now knows.
Furthermore, good son! The great Bodhisattva has another kind of knowing: within a single mind, he knows from the first thought up to the sixteenth thought of a stream-enterer (Srotāpanna). Because of this meaning, what was not known in the past is now known. This is called the Bodhisattva who cultivates the Great Nirvana scripture and fully accomplishes the second merit.
Furthermore, good son! How does the great Bodhisattva who cultivates the Great Nirvana scripture fully accomplish the third merit? Good son! The great Bodhisattva who cultivates the Great Nirvana scripture abandons the loving-kindness mind and attains the loving-kindness mind; when attaining the loving-kindness mind, it is not obtained through causes and conditions.
What does it mean to abandon the loving-kindness mind and attain the loving-kindness mind? Good son! That loving-kindness mind is conventional truth. The great Bodhisattva abandons the loving-kindness of conventional truth and attains the loving-kindness of ultimate truth. The loving-kindness of ultimate truth is not obtained through causes and conditions.
Again, what does it mean to abandon the loving-kindness mind and attain the loving-kindness mind? The loving-kindness that can be abandoned is called the loving-kindness of ordinary beings. The loving-kindness that can be attained is the Bodhisattva’s loving-kindness that does not depend on causes and conditions. Abandoning the loving-kindness of icchantikas, the loving-kindness of those who commit the four grave offenses, the loving-kindness of those who slander the Great Vehicle, and the loving-kindness of those who create the five rebellious offenses, one attains compassionate loving-kindness, the loving-kindness of the Tathāgata, the loving-kindness of the World-Honored One, the loving-kindness that does not depend on causes and conditions.
How else is it called abandoning the loving-kindness mind and attaining the loving-kindness mind? It means abandoning the loving-kindness of eunuchs, the loving-kindness of those without roots, the loving-kindness of those with no root, two roots, women, butchers, hunters, chicken keepers, dog keepers, and so forth; together with abandoning the loving-kindness of Śrāvakas and Pratyekabuddhas, and attaining the Bodhisattvas’ loving-kindness that does not depend on causes and conditions. One does not see one’s own loving-kindness, does not see the loving-kindness of others, does not see keeping precepts, does not see breaking precepts, does not see one’s own compassion, and does not see sentient beings. Although there is suffering, one does not see a person who suffers. Why? Because one cultivates the ultimate true meaning. This is called the Bodhisattva who cultivates the Great Nirvana scripture and fully accomplishes the third merit.
Furthermore, good son! How does the great Bodhisattva who cultivates the Great Nirvana scripture fully accomplish the fourth merit? Good son! The great Bodhisattva who cultivates Great Nirvana and accomplishes the fourth merit has ten matters. What are the ten?
First, a profound root that is difficult to shake.
Second, giving rise to a definite perception of oneself.
Third, not contemplating fields of merit and non-fields of merit.
Fourth, cultivating and purifying Buddha-lands.
Fifth, eliminating remaining karmic actions.
Sixth, cutting off karmic conditions.
Seventh, cultivating a pure body.
Eighth, clearly knowing all conditions.
Ninth, being free from all enemies and opponents.
Tenth, cutting off the two extremes.
What is a profound root that is difficult to shake? The so-called root is non-negligence. What root is non-negligence? It is the root of unsurpassed Bodhi. Good son! The foundation of all wholesome dharmas of the Buddhas arises from non-negligence. Because of non-negligence, all other wholesome roots gradually increase. Because it can increase wholesome roots, among wholesome dharmas, non-negligence is foremost.
Good son! Just as among all footprints, the footprint of the elephant is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all lights, the light of the sun is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all kings, the Wheel-Turning Sage King is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all rivers, the four great rivers are supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all mountains, Mount Sumeru is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all flowers growing in water, the blue lotus is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among flowers growing on land, the pālīśa flower is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all animals, the lion is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all birds, the golden-winged Garuda is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all great-bodied beings, King Rāhu Asura is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas.
Good son! Just as among all sentient beings—whether two-footed, four-footed, many-footed, or without feet—the Tathāgata is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all sentient beings, the Buddha and Sangha are supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas. Good son! Just as among all the Buddha’s teachings, the Dharma of Great Nirvana is supreme, so too is the Dharma of non-negligence foremost among wholesome dharmas.
Good son! Because of this meaning, the root of non-negligence is profound and difficult to uproot. What dharmas increase through non-negligence? They are the root of faith, the root of morality, the root of generosity, the root of wisdom, the root of patience, the root of learning, the root of diligence, the root of mindfulness, the root of concentration, and the root of good spiritual friends. These roots, because of non-negligence, increase; because they increase, they become deep and firm, difficult to shake. Because of this meaning, it is called that the great Bodhisattva who cultivates the Great Nirvana scripture attains a profound root of non-negligence that is difficult to uproot.
What is meant by giving rise to decisive resolve toward oneself? Giving rise to decisive resolve toward oneself means: “Now, this body of mine in future lives will certainly become a Dharma vessel for unsurpassed Bodhi; my mind will also be like this, not narrow-minded, not changing, not giving rise to the mind of the Śrāvaka, Pratyekabuddha, not giving rise to the mind of Māra, and not giving rise to the mind of self-enjoyment or attachment to the pleasures of birth and death, but always seeking the mind of loving-kindness and compassion for sentient beings.” This is called a Bodhisattva giving rise to decisive resolve toward oneself. Furthermore, one thinks: “In future lives, I will become a Dharma vessel for the path and fruition of unsurpassed Bodhi.” For this reason, the Great Bodhisattva who cultivates the Great Nirvana Sutra gives rise to decisive resolve toward his own body.
What does it mean that a Bodhisattva does not contemplate fields of merit and non-fields of merit? What are called fields of merit? From non-Buddhist practitioners who uphold precepts up to all Buddhas are all called fields of merit. If someone thinks that those people are true fields of merit, one should know that such a mind is narrow. The Great Bodhisattva observes that among all sentient beings, there is no one who is not a field of merit. Why? Because the Bodhisattva skillfully cultivates distinct mindfulness practices, therefore possessing distinct mindfulness practices. Skillful cultivation means observing that among sentient beings there are no distinctions of those who uphold precepts and those who break precepts, and constantly observing the teachings of all Buddhas, the World-Honored Ones, regarding giving. Although giving is spoken of as having four kinds, all receive pure karmic results. What are the four?
First, the giver is pure, but the recipient is not pure.
Second, the giver is not pure, but the recipient is pure.
Third, both the giver and the recipient are pure.
Fourth, both the giver and the recipient are not pure.
What does it mean that the giver is pure and the recipient is not pure? The giver fully possesses precepts, extensive learning, and wisdom, clearly understands giving and the results of giving; whereas the recipient is one who breaks precepts, clings to wrong views, and does not see the causes of giving and the results of giving. This is called the giver being pure and the recipient not pure.
What does it mean that the giver is not pure and the recipient is pure? The giver is one who breaks precepts, constantly clings to wrong views, believing that there is no giving and no result of giving; whereas the recipient diligently upholds precepts, possesses extensive learning and wisdom, and knows that there is giving and the result of giving. This is called the giver being not pure and the recipient being pure.
What does it mean that both the giver and the recipient are pure? The giver and the recipient both uphold precepts, possess extensive learning and wisdom, and know that there is giving and the result of giving. This is called both the giver and the recipient being pure.
What does it mean that both the giver and the recipient are not pure? The giver and the recipient both break precepts, cling to wrong views, and believe that there is no giving and no result of giving. If this is so, why is it said that they obtain pure karmic results? Because there is no giving and no result of giving, this is called purity.
Good son! If there is someone who does not see giving and the result of giving, one should know that this person is not someone who breaks precepts or clings to wrong views. If relying on the teachings of the Śrāvakas one says that one does not see giving and the result of giving, then that is called a person who breaks precepts and holds wrong views. If relying on this Great Nirvana Sutra one does not see giving and the result of giving, then that is called upholding precepts and possessing right view. The Great Bodhisattva has distinct mindfulness practices to cultivate, therefore does not see sentient beings as upholding precepts or breaking precepts, does not see giver, recipient, or the result of giving. Therefore, this is called upholding precepts and possessing right view. For this reason, the Great Bodhisattva does not contemplate fields of merit and non-fields of merit.
What is meant by purifying the Buddha land? The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of killing, and then dedicates this root of virtue to all sentient beings, wishing that all sentient beings may attain long lives, great power, and great supernatural abilities. Through the power of this vow, in a future life when he becomes a Buddha, he will have a land where all sentient beings possess long lives, great power, and great supernatural abilities.
Good son! The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of stealing, and then dedicates this root of virtue to all sentient beings, wishing that the Buddha lands contain entirely the seven kinds of precious jewels, that sentient beings are wealthy and complete, and that their wishes are fulfilled according to their desires. Through the power of this vow’s causes and conditions, in a future life when he becomes a Buddha, he will obtain a land entirely made of the seven kinds of precious jewels, where sentient beings are wealthy and complete and their wishes are fulfilled according to their desires.
Good son! The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of sexual desire, and then dedicates this root of virtue to all sentient beings, wishing that in the Buddha lands sentient beings have no minds of greed, anger, or ignorance, and that there are no beings suffering from hunger, thirst, or distress. Through the power of this vow, in a future life when he becomes a Buddha, the sentient beings in that land will be free from greed, anger, and ignorance, and all sentient beings will have no hunger, thirst, or suffering.
Good son! The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of accomplishing unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of false speech, and then dedicates this root of virtue to all sentient beings, wishing that the Buddha lands always have flower trees, fruit trees, fragrant trees, and that the sentient beings there possess beautiful voices. Through the power of this vow, when he becomes a Buddha, his land will always have flower trees, fruit trees, and fragrant trees, and the sentient beings there will all possess beautiful and pure voices.
Good son! The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons divisive speech, and then dedicates this root of virtue to all sentient beings, wishing that sentient beings in the Buddha lands will always harmoniously teach and discuss the true Dharma together. Through the power of this vow, when he becomes a Buddha, all sentient beings in his land will harmoniously discuss and expound the essential teachings of the true Dharma together.
Good son! The Great Bodhisattva cultivates the wondrous teachings of the Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons harsh speech, and then dedicates this root of virtue to all sentient beings, wishing that in the Buddha lands the ground is flat like the palm of a hand, without gravel, stones, tiles, or thorns, and that there are sentient beings with equal minds. Through the power of this vow, in a future life when he becomes a Buddha, he will have a land where the ground is flat like the palm of a hand, without gravel, stones, or thorns, and where sentient beings possess equal minds.
Good son! The Great Bodhisattva cultivates the wondrous Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of greed and jealousy, and then dedicates this root of virtue to all sentient beings, wishing that all sentient beings in the Buddha lands have no minds of greed, jealousy, harm, or wrong views. Through the power of this vow, in a future life when he becomes a Buddha, all sentient beings in the Buddha lands will have no minds of greed, jealousy, harm, or wrong views.
Good son! The Great Bodhisattva cultivates the wondrous Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons the mind of causing harm, and then dedicates this root of virtue to all sentient beings, wishing that all sentient beings in the Buddha lands cultivate great loving-kindness and great compassion together and attain the One-Child Ground. Through the power of this vow, in a future life when he becomes a Buddha, all sentient beings in the Buddha lands will cultivate the mind of great loving-kindness and great compassion together and attain the One-Child Ground.
Good son! The Great Bodhisattva cultivates the wondrous Great Nirvana Sutra for the sake of unsurpassed Bodhi and for the sake of saving sentient beings. Therefore, he abandons wrong views, and then dedicates this root of virtue to all sentient beings, wishing that all sentient beings in the Buddha lands attain the great wisdom of Prajñā Pāramitā. Through the power of this vow, in a future life when he becomes a Buddha, sentient beings in the Buddha lands will all receive the Great Prajñā Pāramitā. This is called the Bodhisattva cultivating the purification of the Buddha land.
What does it mean that the Great Bodhisattva eliminates residual existence? Residual existence has three kinds: first, residual karmic retribution of afflictions; second, residual karma; third, residual existence.
Good son! What is called residual karmic retribution of afflictions? If there are sentient beings who habitually associate with sensual desire, then when this karmic result matures, they will fall into the hell realms. After leaving the hell realms, they must undergo the bodies of animals, such as pigeons, sparrows, mandarin ducks, parrots, kī-bā-kī-bā birds, śārika birds, blue birds, fish, turtles, monkeys, deer, and other creatures. If they are able to attain a human body, they must endure the bodies of eunuchs, women, those with two sexual organs, those without sexual organs, or prostitutes. If they become monastics, they will violate the first major precept. This is called residual karmic retribution.
O virtuous one! If there are any sentient beings who, with a deeply rooted mind, draw near to anger and hatred, then when the karmic retribution fully matures, they will fall into the hells. After leaving the hells, they will suffer the body of an animal, becoming poisonous snakes possessing four kinds of poison: poison by sight, poison by touch, poison by biting, and poison by breath; or they may become lions, tigers, wolves, bears, cats, leopards, foxes, eagles, hawks, and so forth. If they are able to obtain a human body, they will possess all sixteen kinds of evil livelihood practices. If they are able to leave home and become monastics, they will commit the second grave offense. This is called residual retribution.
O virtuous one! If there are people who cultivate foolish ignorance, then when the karmic retribution fully matures, they will fall into the hells. After leaving the hells, they must receive the body of an animal, becoming elephants, pigs, cows, sheep, buffaloes, bedbugs, lice, mosquitoes, flies, termites, ants, and so forth. If they are able to obtain a human body, they will be blind, deaf, mute, stammering, hunched-backed, crippled, with incomplete faculties, unable to receive the teachings. If they are able to leave home and become monastics, their faculties will be dull and obscured, they will delight in committing grave precepts violations, even offenses involving five coins. This is called residual retribution.
O virtuous one! If there are people who cultivate arrogance, then when the karmic retribution fully matures, they will fall into the hells. After leaving the hells, they must suffer being born as animals, such as worms, camels, donkeys, dogs, and horses. If born among humans, they must become servants, live in poverty, or beg for food. Or if they are able to leave home and become monastics, they will constantly be despised by sentient beings and commit the fourth grave offense. This is called residual retribution. Such retributions are called the residual retribution of afflictions. These residual retributions are all eradicated by Great Bodhisattvas because they are able to cultivate the Great Nirvana Sutra.
What is residual karma? It refers to all karma of ordinary beings, all karma of the Śrāvakas, the karma of the seven-times rebirth of the Stream-enterer (Srota-āpanna), the karma of the two-times rebirth of the Once-returner (Sakṛdāgāmin), and the karma of rebirth in the Form Realm by the Non-returner (Anāgāmin). These are called residual karma. These residual karmas are all cut off by Great Bodhisattvas through cultivating the Great Nirvana Sutra.
What is residual existence? When an Arhat attains the fruition of Arhatship, or a Pratyekabuddha attains the fruition of Pratyekabuddhahood, without karma and without fetters, yet they transform into these two fruits—this is called existence with remainder. These three forms of existence with remainder are eliminated through the Great Vehicle practice of the Great Nirvana Sutra by Great Bodhisattvas. This is called the Great Bodhisattva eliminating existence with remainder.
What is the Bodhisattva cultivating a pure body? The Great Bodhisattva cultivates the precept of not killing, having five kinds of minds: inferior, intermediate, superior, superior-intermediate, and supreme-superior. Up to right view, it is the same. These fifty minds are called the initial aspiration mind. When one definitely accomplishes all fifty minds completely, it is called perfection. One hundred such minds are called one hundred merits of virtue. Only after fully possessing one hundred merits does one accomplish one mark. In this manner, one gradually accomplishes all thirty-two excellent marks, which is called the pure body. One also cultivates eighty secondary characteristics of beauty.
In the world, there are sentient beings who worship eighty kinds of deities. What are these eighty? They are the twelve sun deities, the twelve great heavenly deities, and the five great stars: the Big Dipper, the Horse Heaven, the Path-Traveling Heaven, the Brahma-borne Heaven, and the Merit Heaven. The twenty-eight constellations: Earth Heaven, Wind Heaven, Water Heaven, Fire Heaven, Brahma Heaven, Rudra Heaven, Indra Heaven, Kumara Heaven, Eight-Armed Heaven, Maheshvara Heaven, Panjara Heaven, Child-Ghost Mother Heaven, Four Heavenly Kings Heaven, Creator Heaven, and Vasudeva Heaven. These are called the eighty.
For the sake of these sentient beings, the Bodhisattva cultivates the eighty secondary characteristics of beauty to adorn himself. This is called the Bodhisattva’s pure body. Why? Because these eighty heavenly beings are respected and revered by sentient beings. Therefore, the Bodhisattva cultivates the eighty secondary characteristics of beauty; his body does not move, yet causes those sentient beings, according to their own faith, to see him. Having seen him, they give rise to reverence and awaken the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). For this reason, the Great Bodhisattva cultivates the pure body.
O virtuous one! It is like someone who invites a king and must first repair and clean the house, preparing hundreds of fragrant and delicious offerings. Only afterward does he welcome the king into his home. The Great Bodhisattva is likewise so. Wishing to invite the unsurpassed Dharma Wheel King, Anuttara-samyak-sambodhi, he must first cultivate his body until it is completely pure, and only then will the unsurpassed Dharma King arrive. For this reason, the Great Bodhisattva must cultivate a pure body.
O virtuous one! It is like someone who wishes to drink ambrosia; first he should keep his body pure. The Great Bodhisattva is likewise so. Wishing to drink the unsurpassed nectar-like Dharma flavor of Prajñā Pāramitā, he must first use the eighty secondary characteristics of beauty to purify his own body.
O virtuous one! It is like placing pure water into an exquisite golden or silver bowl; both inside and outside are clean. The Great Bodhisattva’s pure body is likewise so, containing the water of Anuttara-samyak-sambodhi; inside and outside are both pure.
O virtuous one! It is like white cloth from Benares, which is easy to dye with colors. Why? Because of its pure white nature. The Great Bodhisattva is likewise so. Because of a pure body, he quickly attains the fruition of Anuttara-samyak-sambodhi. For this reason, the Great Bodhisattva cultivates a pure body.
What is the Bodhisattva’s skillful knowledge of conditions? The Great Bodhisattva does not see the characteristic of form, does not see the condition of form, does not see the substance of form, does not see the arising of form, does not see the cessation of form, does not see the characteristic of oneness, does not see the characteristic of difference, does not see a seer, does not see characteristics or appearances, and does not see a receiver. Why? Because he has already understood causes and conditions. Just as with form, so too are all other phenomena. This is called the Bodhisattva’s clear knowledge of conditions.
What is the Bodhisattva distancing himself from enemies? All afflictions are enemies of the Bodhisattva, and the Great Bodhisattva constantly distances himself from them. This is called the Bodhisattva destroying enemies.
A Bodhisattva abiding on the fifth ground sees that afflictions are not enemies. Why? Because due to afflictions the Bodhisattva is born; because there is birth, he can gradually teach and transform sentient beings. For this reason, afflictions are not called enemies. Then who are the enemies? They are those who slander the Mahayana scriptures. When Bodhisattvas take birth, they do not fear the hells, hungry ghosts, or animals; they only fear people who slander the Mahayana scriptures. All Bodhisattvas have eight kinds of demons called enemies. To distance oneself from these eight demons is called distancing oneself from enemies. This is called the Bodhisattva being free from enemies.
What is the Bodhisattva distancing himself from the two extremes? The two extremes refer to the twenty-five realms of existence and the afflictions of attachment and craving. The Bodhisattva constantly distances himself from the twenty-five realms of existence and all afflictions of attachment and craving. This is called the Great Bodhisattva distancing himself from the two extremes. This is called the Great Bodhisattva cultivating the Great Nirvana Sutra and fully accomplishing the fourth virtue.
At that time, the Great Bodhisattva Radiant Universal Illumination Noble Virtuous King said:
According to the Buddha’s teaching, if a Bodhisattva cultivates the Great Nirvana Sutra, then he will all accomplish such ten virtues. Why is it that the Tathāgata cultivated only nine virtues and did not cultivate a pure land?
The Buddha taught:
O virtuous one! Since ancient times I have also constantly cultivated and fully practiced the ten such matters. All Bodhisattvas and all Tathāgatas have none who do not cultivate these ten matters. Suppose the world were filled with impurities and the Buddhas, the World-Honored Ones, appeared within such a world; that would be something impossible to happen. O virtuous one! Now you should not think that the Buddhas appear in an impure world; you should know that such a thought is inferior and not wholesome. You should know that I truly do not appear in the realm of Jambudvīpa. For example, if someone says that in this world there are only the sun and moon, while in other worlds there are none, then this statement has no meaning. If a Bodhisattva says: “This Buddha’s world is impure and unclean, while the Buddha lands in other directions are pure and adorned,” then this statement is likewise false. O virtuous one! To the west, beyond thirty-two times as many Buddha realms as there are grains of sand in the Ganges River from this Sahā world, there is a world called Unsurpassed. Why is that realm called Unsurpassed? Because that realm possesses adornments that are equal and without distinctions, just like the Western world of Bliss, and also like the Eastern world of Full Moon. I reside in that realm and appear in the world in order to transform and guide sentient beings. Therefore, I manifest in this Jambudvīpa realm to turn the Dharma wheel. But it is not only my own body that turns the Dharma wheel in this realm; all Buddhas also turn the Dharma wheel in this realm. For this reason, the Buddhas, the World-Honored Ones, are not without cultivating and perfecting these ten matters. O virtuous one! The Bodhisattva Maitreya, because of his vows, will in the future cause this world to become magnificently adorned and pure. Therefore, all Buddha worlds are magnificently adorned and pure.
O virtuous one! How does a Great Bodhisattva who cultivates the wondrous Great Nirvāṇa Sūtra fully accomplish the fifth virtue? O virtuous one! A Great Bodhisattva who cultivates the wondrous Great Nirvāṇa Sūtra and fully accomplishes the fifth virtue has five qualities. What are these five? First, all faculties are complete. Second, one is not born in a remote border region. Third, one is cherished by the gods. Fourth, one is constantly respected by Māras, Śramaṇas, Kṣatriyas, and Brāhmaṇas. Fifth, one attains the knowledge of former lives. Through the majestic power of the Great Nirvāṇa Sūtra, the Bodhisattva obtains these five virtues in full.
The Bodhisattva Radiant Universal Illumination Noble Virtue King asked:
As the Buddha has said, if there are virtuous men or women who practice generosity, they will fully accomplish five virtuous qualities. Why then do you now say that by cultivating the Great Nirvāṇa Sūtra one obtains five virtuous qualities?
The Buddha said:
Excellent! Excellent! O virtuous one! In this matter, the meanings of each are different. Now I will explain them clearly for you. The five virtues obtained through generosity are not fixed, not eternal, not pure, not supreme, not distinct, not free from outflows, and cannot bring benefit, peace, happiness, and compassion to all sentient beings. If one relies on cultivating the Great Nirvāṇa Sūtra and obtains the five virtues, then they are fixed, eternal, pure, supreme, distinct, free from outflows, and can bring benefit, peace, happiness, and compassion to all sentient beings. O virtuous one! A person who practices generosity is freed from hunger and thirst, while the Great Nirvāṇa Sūtra can cause sentient beings to be completely freed from the disease of craving and thirst throughout the twenty-five realms of existence. Through generosity, the continuation of birth and death is maintained. The Great Parinirvāṇa Sūtra can cause birth and death to be cut off, no longer continuing. Because of generosity, one receives the teachings of ordinary beings; because of the Great Nirvāṇa Sūtra, one becomes a Bodhisattva. Through generosity, one can eliminate all poverty and suffering. The Great Nirvāṇa Sūtra can eliminate all deficiencies in wholesome Dharma. Generosity has a portion and a result; by cultivating the Great Nirvāṇa Sūtra, one attains unsurpassed right and equal enlightenment, without portion and without result. This is called the Great Bodhisattva cultivating the wondrous Great Nirvāṇa Sūtra and fully accomplishing the fifth virtue.
O virtuous one! How does a Great Bodhisattva who cultivates the wondrous Great Nirvāṇa Sūtra fully accomplish the sixth virtue? A Great Bodhisattva who cultivates the Great Nirvāṇa Sūtra attains the Vajra Samādhi. Abiding within it, one can destroy all phenomena, seeing that all phenomena are impermanent, all have the characteristics of movement and instability, are causes and conditions for fear, illness, suffering, and theft; they perish moment by moment, are not real, and are all within the realm of Māra, without any characteristics that can truly be seen. A Great Bodhisattva abiding in this samādhi, although giving to sentient beings, does not see a single sentient being. Truly for the sake of sentient beings, the Bodhisattva diligently cultivates the Perfection of Precepts, and likewise cultivates the Perfection of Wisdom and the others. If a Bodhisattva sees that there is even one sentient being, then they cannot ultimately fully accomplish the Perfection of Precepts and all the way to the Perfection of Wisdom.
O virtuous one! For example, whatever object is struck by a vajra is completely shattered, yet the vajra itself is not scratched. The Vajra Samādhi is also like this. Whatever dharma is struck by the Vajra Samādhi is destroyed, while the Vajra Samādhi itself is not harmed. O virtuous one! Among all precious objects, the vajra is the foremost. The Vajra Samādhi realized by a Bodhisattva is also like this; among all samādhis, it is supreme. Why? Because when a Great Bodhisattva cultivates this samādhi, all samādhis come to submit to it, just as lesser kings all come to submit to a universal monarch. All samādhis are also like this; they all come to submit to the Vajra Samādhi.
O virtuous one! For example, if there is a person who is an enemy of the nation and everyone hates him, whoever kills that person will have his virtues praised by everyone. Likewise, a Bodhisattva who cultivates and attains the Vajra Samādhi can destroy the enemy of all sentient beings. Therefore, all samādhis constantly respect him. O virtuous one! For example, if there is a person of great strength whom no one can resist, and if someone uses his own strength to defeat that person, then one should know that this person will be praised by everyone. The Vajra Samādhi is also like this; it has the ability to subdue those phenomena that are difficult to subdue. For this reason, all samādhis come to submit to it.
Good son! It is like there is a person who bathes in the great ocean; you should know that this person has also bathed in the waters of ponds, rivers, streams, and springs. Likewise, when a Great Bodhisattva cultivates such a Vajra Samadhi, you should know that he has cultivated all other Samadhis as well.
Good son! Just as in Fragrant Mountain there is a spring called Anavatapta, and the water of that spring possesses the eight tastes; whoever drinks the water of this spring will no longer have any illnesses. The Vajra Samadhi is also like this, complete with the Eightfold Noble Path, and the Bodhisattva who cultivates it cuts off the severe diseases of the sores of afflictions.
Good son! Just as a person who makes offerings to Maheśvara Heaven should be known to have made offerings to all the devas, so too, if there is a person who cultivates the Vajra Samadhi, you should know that this person has cultivated all other Samadhis.
Good son! If a Bodhisattva abides in this Vajra Samadhi, then all phenomena are without obstruction, just like seeing the Amalaki fruit in the palm of one’s hand. Although the Bodhisattva sees in this way, he completely does not give rise to the thought of seeing all phenomena.
Good son! It is like a person sitting at a crossroads who sees all people coming, going, sitting, and lying down. The Vajra Samadhi is also like this: it sees all phenomena arising, ceasing, appearing, and disappearing.
Good son! It is like a person climbing a high mountain and looking far into all directions, seeing everything clearly. The Vajra Concentration Mountain is also like this: the Bodhisattva climbs up and looks afar, and all phenomena become clear.
Good son! It is like in spring when rain falls from the sky, with tiny raindrops densely filling the space without gaps, and a person with clear eyes sees them distinctly. Likewise, when the Bodhisattva attains the pure eye of Vajra Concentration, he looks far away and sees clearly the worlds in the eastern direction, where there are lands in the process of formation and destruction. Everything is seen without obstruction; even the Buddha lands in the ten directions are seen in the same way.
Good son! Just as on Gandha Mountain, because seven suns rise at the same time, all the trees and dense forests on that mountain are burned up. Likewise, the Bodhisattva who cultivates the Vajra Samadhi can also destroy all the dense forests of afflictions.
Good son! It is like the substance vajra, which can break all things, yet completely does not think, “I can break things.” Likewise, the Bodhisattva who has cultivated the Vajra Samadhi destroys afflictions, yet never thinks, “I can destroy the afflictions.”
Good son! It is like the great earth, which can support and preserve all things, yet completely does not think, “I have the power to support and preserve.” Fire also does not think, “I can burn all things”; water does not think, “I can moisten and nourish”; wind does not think, “I can move all things”; space does not think, “I can contain all things”; and Nirvana likewise does not think, “I cause sentient beings to attain liberation.” In the same way, although the Vajra Samadhi can eliminate all afflictions, from the very beginning the mind does not think, “I can eliminate them.”
If there is a Bodhisattva abiding in this Vajra Samadhi, then in a single thought he can transform his body into that of a Buddha, with countless Buddha bodies filling the Buddha worlds of the ten directions as numerous as the sands of the Ganges. Although the Bodhisattva can manifest such transformations, from the very beginning his mind does not give rise to arrogance. Why?
Because the Bodhisattva always thinks: “Whoever possesses this concentration can manifest transformations in this way.” Only the Bodhisattva abiding in this Vajra Samadhi can transform in such a manner.
When a Great Bodhisattva abides in such a Vajra Samadhi, within a single thought he can travel throughout the Buddha worlds of the ten directions as numerous as the sands of the Ganges and then return to his original place. Although the Bodhisattva possesses this miraculous power, he also does not think, “I am able to accomplish this.” Why? Because it is through the spiritual power of this Samadhi.
The Great Bodhisattva abiding in that Vajra Samadhi can, within a single thought, cut off the afflictions of sentient beings. Why? Because of the wondrous power of this Samadhi.
The Bodhisattva abiding in this Vajra Samadhi uses one sound to expound the Dharma, yet all sentient beings, according to their respective kinds, are able to understand it clearly. He manifests a single form-body, causing all sentient beings to see various appearances and forms. His body remains abiding in one place without moving, yet he can cause sentient beings, according to where they dwell, to see him. He teaches a single Dharma, whether concerning the precepts or the sense realms, and all sentient beings, according to their own understanding, hear it.
The Bodhisattva abiding in such a Samadhi, although he sees sentient beings, from the beginning his mind does not see the mark of sentient beings. He sees men and women, yet does not see the marks of men and women. Although he sees material phenomena, he does not see the mark of material phenomena. Even when he sees consciousness, he does not see the mark of consciousness. Although he sees day and night, he does not see the marks of day and night. Although he sees everything, he does not see the mark of everything. Although he sees all afflictions and fetters, he also does not see the marks of all afflictions. Although he sees the Eightfold Noble Path, he does not see the mark of the Eightfold Noble Path. Although he sees Bodhi, he does not see the mark of Bodhi. Although he sees Nirvana, he does not see the mark of Nirvana.
Why? Good son! Because all phenomena originally have no marks. Through the wondrous power of this Samadhi, the Bodhisattva sees that all phenomena originally have no marks.
Why is it called the Vajra Samadhi?
Good son! It is like vajra: when it is under the midday sun, its color is not fixed. The Vajra Samadhi is also like this; within the great assembly, its appearance is not fixed. Therefore, it is called the Vajra Samadhi.
Good son! It is like the substance vajra, whose value cannot be measured or discussed by all worldly people. Likewise, the Vajra Samadhi possesses merits and virtues that all devas and humans cannot conceive or measure. Therefore, it is also called the Vajra Samadhi.
Good son! It is like a poor person who obtains a precious vajra jewel and thereby becomes free from poverty, hardship, evil influences, and malicious spirits. The Great Bodhisattva is also like this: upon attaining this Samadhi, he can become free from all afflictions, all sufferings and difficulties, and all harmful, evil demons. Therefore, it is called the Vajra Samadhi.
This is called the sixth accomplishment of complete merits and virtues achieved by the Bodhisattva who cultivates the Great Nirvana Sutra.