THE GREAT PARINIRVANA SUTRA
VOLUME XXVI
Chapter 10: THE BODHISATTVA UNIVERSALLY ILLUMINATING RADIANT NOBLE VIRTUE KING 6
Furthermore, O virtuous man! What is the ninth virtue accomplished in full by the great Bodhisattva through cultivating the wondrous scripture of the Great Nirvana? O virtuous man! The great Bodhisattva who cultivates the wondrous scripture of the Great Nirvana first arouses five things, all of which are accomplished. What are the five? The first is faith, the second is upright mind, the third is precepts, the fourth is drawing near good friends, and the fifth is extensive learning.
What is faith? The great Bodhisattva believes that giving offerings to the Three Jewels has karmic results. He believes that the path of the One Vehicle and the Two Truths has no other path, but because they wish sentient beings to quickly attain liberation, the Buddhas and Bodhisattvas distinguish it into three vehicles. He believes in the ultimate truth, believes in skillful means. This is called faith. A person with such faith cannot be destroyed by any Śramaṇa, Brahmin, Deva, Māra, Brahmā, or any sentient being. Through this virtue of faith, one attains the nature of a noble person. Whether this person practices generosity much or little, they will draw near the Great Nirvana and will not fall into birth and death; maintaining precepts, extensive learning, and wisdom are also like this. This is called faith. Although one has faith, if one does not cling to it, this is called the Bodhisattva cultivating the Great Nirvana and accomplishing the first matter.
What is upright mind? The great Bodhisattva has a sincere and straightforward mind toward sentient beings. All sentient beings, when encountering conditions, give rise to flattering and crooked minds. The Bodhisattva is not like this. Why? Because he clearly understands that all phenomena arise from causes and conditions. Although the great Bodhisattva sees that sentient beings have many faults, he completely does not speak of them. Why? Because he fears giving rise to afflictions; if afflictions arise, one falls into evil paths. If the Bodhisattva sees that sentient beings have even a little bit of goodness, he praises them. What is goodness? It is Buddha-nature. Because the Bodhisattva praises Buddha-nature, sentient beings arouse the mind of Anuttara-samyak-sambodhi.
At that time, the great Bodhisattva Universally Illuminating Radiant Noble Virtue King said to the Buddha:
“World-Honored One! As the Buddha has said, the great Bodhisattva praises Buddha-nature, causing countless sentient beings to arouse the mind of Anuttara-samyak-sambodhi. This meaning is not correct. Why? Because when the Tathāgata first opened the Nirvana Sutra, He spoke of three kinds of people: First, if there is a sick person who encounters a good physician, good medicine, and a person who provides care, that sick person can easily recover; if they do not obtain these, the illness cannot be cured. Second, whether they encounter them or not, the illness cannot be cured. Third, whether they encounter them or not, the illness can be cured.
“All sentient beings likewise have three categories: First, if they encounter good friends, Buddhas, and Bodhisattvas, and hear the wondrous Dharma being explained, they will arouse the mind of Anuttara-samyak-sambodhi; if they do not encounter them, they cannot arouse it. These are the Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha. Second, although they encounter good friends, Buddhas, and Bodhisattvas and hear the wondrous Dharma being explained, they still cannot arouse the mind of Anuttara-samyak-sambodhi; if they do not encounter them, they also cannot arouse it. These are the Icchantikas. Third, whether they encounter them or not, they can all arouse the mind of Anuttara-samyak-sambodhi. These are the Bodhisattvas.
“If those who encounter or do not encounter [conditions] can all arouse the mind of Anuttara-samyak-sambodhi, then why does the Tathāgata now say that because Buddha-nature is praised, sentient beings arouse the mind of Anuttara-samyak-sambodhi? World-Honored One! If those who encounter good friends, Buddhas, and Bodhisattvas, hear the explanation of the wondrous Dharma, and those who do not encounter them, etc., all cannot arouse the mind of Anuttara-samyak-sambodhi, then one should know that this meaning is incorrect. Why? Because such people will attain Anuttara-samyak-sambodhi. The Icchantika, because they possess Buddha-nature, whether they hear or do not hear, will also attain Anuttara-samyak-sambodhi.
“World-Honored One! As the World-Honored One has said, the meaning of Icchantika is one who has cut off the roots of goodness. This meaning is also incorrect. Why? Because this kind of person has not cut off Buddha-nature. Buddha-nature, being such, cannot in principle be cut off; then why does the Buddha say that they have cut off the roots of goodness? Previously, when the Buddha taught the twelve divisions of the scriptures, there were two kinds of roots of goodness: one is permanent, the other is impermanent. The permanent root of goodness cannot be cut off; the impermanent one can be cut off. Because the impermanent roots of goodness can be cut off, one falls into hell. But the permanent root of goodness cannot be cut off; why does the Buddha not prevent this? If Buddha-nature is not cut off, then one is not an Icchantika. Why then does the Buddha say Icchantika?
“World-Honored One! If because of Buddha-nature one arouses the mind of Anuttara-samyak-sambodhi, then why does the Tathāgata extensively teach sentient beings the twelve divisions of scriptures?
“World-Honored One! It is like the four rivers flowing out from Lake Anavatapta. If there are gods, humans, Buddhas, or World-Honored Ones who say that these rivers will not flow into the great ocean but will return to their source, that would be impossible. The Bodhi mind is also like this. A person who possesses Buddha-nature, regardless of whether they hear Dharma or do not hear Dharma, uphold precepts or do not uphold precepts, give or do not give, cultivate or do not cultivate, possess wisdom or do not possess wisdom, should all attain Anuttara-samyak-sambodhi.
“World-Honored One! It is like from Mount Udayana, when the sun rises and moves toward the true south; if the sun thinks, ‘I will not go toward the west but return toward the east,’ that would be impossible. Buddha-nature is also like this. If, without hearing, without upholding precepts, without giving, without cultivation, and without wisdom, one cannot attain Anuttara-samyak-sambodhi, that would be impossible.
“World-Honored One! The Buddhas and Tathāgatas say that the nature of cause and effect is neither existent nor nonexistent. This meaning is also incorrect. Why? Because if there is no nature of curdled milk within milk, then there will be no curdled milk; if the seed of the Nyagrodha tree does not contain the nature of a five-zhang tree, then it cannot produce a five-zhang tree. If within Buddha-nature there is no tree of Anuttara-samyak-sambodhi, then how can it produce the tree of Anuttara-samyak-sambodhi? Therefore, based on this meaning, saying that cause and effect are neither existent nor nonexistent—how can this meaning be appropriate?”
At that time, the World-Honored One praised him:
“Excellent! Excellent! O virtuous man! In the world there are two kinds of people who are extremely rare, like the Udumbara flower: one is a person who does not commit evil deeds; the other is a person who has committed offenses but knows how to repent. Such people are extremely rare.
“There are also two kinds of people: one who does kindness, and one who remembers kindness.
“There are also two kinds of people: one who learns new things, and one who reviews old things without forgetting.
“There are also two kinds of people: one who establishes what is new, and one who repairs what is old.
“There are also two kinds of people: one who delights in hearing Dharma, and one who delights in teaching Dharma.
“There are also two kinds of people: one who skillfully asks questions, and one who skillfully answers.
“The one who skillfully asks questions is you; the one who skillfully explains answers is the Tathāgata.
“O virtuous man! Because of your skillful questioning, the unsurpassed Dharma wheel is turned, capable of drying up the great tree of the Twelve Links of Dependent Origination, capable of crossing the boundless great river of birth and death, capable of battling Māra Pāpīyas, and capable of toppling the victory banner erected by Pāpīyas.
“O virtuous man! Previously I spoke of three kinds of sick people. Among them, there is one who, whether encountering a good physician, good medicine, and careful care, or not encountering them, will still recover. What does this mean? Whether they encounter them or not is because they have a fixed lifespan. Why? Because in countless past lives this person cultivated the three kinds of superior, middle, and inferior goodness. Because they cultivated these three kinds of goodness, they attained a fixed lifespan. Just like the people of Uttarakuru, whose lifespan is one thousand years; if they become ill and encounter a good physician, good medicine, and careful care, or do not encounter them, etc., they will all recover. Why? Because they possess a fixed lifespan.”
Good son! As I have said, if there is a sick person who encounters a good physician, good medicine, and skillful care, then the illness can be cured; if he does not encounter them, it cannot be cured. What does this meaning signify? Good son! This refers to a person whose lifespan is not fixed. Although such a person’s lifespan has not yet ended, there are nine causes and conditions that can bring about premature death: First, knowing that certain food is unsafe to consume yet continuing to eat it; second, eating too much; third, eating again before the previous food has been digested; fourth, failing to defecate or urinate at the proper time; fifth, when ill, not following the physician’s instructions; sixth, not listening to the advice of the caregiver; seventh, forcibly suppressing the urge to vomit; eighth, walking at night, because walking at night may cause one to be struck by evil spirits; ninth, excessive sexual activity. Because of these conditions, I say that if a sick person encounters a good physician and good medicine, the illness can be cured; if he does not encounter them, it cannot be cured.
Good son! As I have said before, whether a sick person encounters a good physician or not, he cannot be cured. What does this meaning signify? There are people whose lifespan has already ended; whether they encounter one or not, they cannot be cured. Why? Because their lifespan has already ended. For this reason, I say that a sick person, whether he encounters a good physician or not, cannot be cured. Beings are the same way. A person who gives rise to the Bodhi mind, whether he encounters good friends, Buddhas, and Bodhisattvas and learns and receives profound teachings, or does not encounter them, will in all cases attain [awakening]. Why? Because this person is able to bring forth the Bodhi mind, like the people of Uttarakuru whose lifespan is fixed. As I have said, from the stage of the Srotapanna up to the Pratyekabuddha, if one hears good friends, Buddhas, and Bodhisattvas explain profound teachings, one will bring forth the mind of Anuttara-samyak-sambodhi. If one does not encounter Buddhas and Bodhisattvas to hear profound teachings, one cannot bring forth the mind of Anuttara-samyak-sambodhi. Like a person whose lifespan is not fixed, because of the nine conditions that cause premature death, if that sick person encounters a physician and medicine, his illness is cured; if he does not encounter them, his illness is not cured. Therefore I say that encountering Buddhas and Bodhisattvas who explain profound teachings enables one to bring forth the mind of Anuttara-samyak-sambodhi; if one does not encounter them, one does not bring forth the mind of Anuttara-samyak-sambodhi. As I have said before, if one encounters good friends, Buddhas, and Bodhisattvas and hears profound teachings, or if one does not encounter them, one still cannot bring forth the mind of Anuttara-samyak-sambodhi. What does this meaning signify?
Good son! A person of the icchantika type, whether he encounters good friends, Buddhas, and Bodhisattvas and hears profound teachings or does not encounter them, cannot abandon the mind of an icchantika. Why? Because he has already abandoned wholesome dharmas. Those of the icchantika class also attain Anuttara-samyak-sambodhi. Why? Because if they are able to bring forth the Bodhi mind, they are no longer called icchantikas. Good son! Due to what causes and conditions do we say that icchantikas attain Anuttara-samyak-sambodhi? Icchantikas truly cannot attain Anuttara-samyak-sambodhi. It is like a person whose lifespan has ended: even if he encounters a good physician, excellent medicine, and careful care, his illness still cannot be cured. Why? Because his lifespan has ended.
Good son! “Icchantika”: “icchant” means faith, and “tika” means insufficient; insufficient faith is called icchantika. The Buddha-nature is not believed in; sentient beings are not complete. Because they are not complete, how can it be eliminated? “Icchant” means skillful means, and “tika” means insufficient; because the practice of skillful means is incomplete, it is called icchantika. Buddha-nature is not the cultivation of skillful means, and sentient beings are not complete; because they are incomplete, how can it be eliminated? “Icchant” means diligence, and “tika” means insufficient; because diligence is insufficient, it is called icchantika. Buddha-nature is not diligence, and sentient beings are not complete; because they are incomplete, how can it be eliminated? “Icchant” means mindfulness, and “tika” means insufficient; because mindfulness is insufficient, it is called icchantika. Buddha-nature is not mindfulness, and sentient beings are not complete; because they are incomplete, how can it be eliminated? “Icchant” means concentration, and “tika” means insufficient; because concentration is insufficient, it is called icchantika. Buddha-nature is not concentration, and sentient beings are not complete; because they are incomplete, how can it be eliminated? “Icchant” means wisdom, and “tika” means insufficient; because wisdom is insufficient, it is called icchantika. Buddha-nature is not wisdom, and sentient beings are not complete; because they are incomplete, how can it be eliminated? “Icchant” means impermanent goodness, and “tika” means insufficient; because impermanent goodness is insufficient, it is called icchantika. Buddha-nature is neither impermanent, nor good, nor not good. Why? Wholesome dharmas must be obtained through skillful means. But Buddha-nature is not obtained through skillful means, therefore it is not good. Why is it called not unwholesome? Because Buddha-nature can attain wholesome results, and the wholesome result is Anuttara-samyak-sambodhi. Furthermore, wholesome dharmas arise and are then obtained; therefore it is said they are not good. Because it cuts off the arising of wholesome dharmas, it is called icchantika.
Good son! As you have said: If icchantikas possess Buddha-nature, then why does it not prevent the offenses of hell? Good son! Within icchantikas there is no Buddha-nature. Good son! It is like a king who hears the sound of the konghou harp, its tones pure, delicate, and melodious, and becomes deeply attached, delighted, and unwilling to part from it. He then says: “From where does this wonderful sound arise?” The minister replies: “This wonderful sound arises from the konghou harp.” The king says again: “Bring the sound here.” At that time, the minister brings the harp before the king and says: “Great King, you should know that this is the sound.” The king says: “O konghou! Produce the sound! Produce the sound!” But the harp still does not produce any sound. Then the king cuts the strings, and still no sound comes forth. The king cuts open the leather, splits the wood, separates its parts, and searches repeatedly, but still there is no sound. At that time, the king becomes angry and rebukes the minister: “Why did you deceive me?” The minister replies: “To make the harp produce sound, one cannot do this. Rather, through the various conditions and skillful methods, the sound can arise. The Buddha-nature of sentient beings is likewise without a fixed place of abiding; through skillful means it can be seen, and because it can be seen, one attains Anuttara-samyak-sambodhi. Those of the icchantika class do not see Buddha-nature; how then can they prevent the offenses of the three evil paths?”
Good son! If an icchantika believes that Buddha-nature exists, you should know that this person will not fall into the three evil paths. Such a person is also not called an icchantika. Because he does not believe that he possesses Buddha-nature, he immediately falls into the three evil paths and is therefore called an icchantika.
Good son! As you said, if milk does not contain the nature of curd, then curd should not arise from it; if the seed of the Nyagrodha tree does not contain the nature of a tree five zhang tall, then a tree five zhang tall should not grow from it. Only foolish people speak in this way; wise people never utter such words. Why? Because they do not understand the nature of things. Good son! If milk already contained the nature of curd, then it would not need the power of conditions. Good son! Just as water and milk mixed together, even after waiting a whole month they do not become curd. If one adds a single drop of milk and then adds the sap of a tree, it immediately becomes curd. If curd already existed within it, why would it need conditions? The Buddha-nature of sentient beings is likewise: through various causes and conditions it can be seen; through various causes and conditions one attains Anuttara-samyak-sambodhi. If it must rely on later conditions to become so, then it would be without nature. Because it is without nature, it can attain Anuttara-samyak-sambodhi. Good son! For this reason, great Bodhisattvas always praise the good qualities of others and do not criticize their shortcomings. This is called the mind of straightforwardness.
Furthermore, good son! What does it mean that a Bodhisattva has a straightforward mind? A great Bodhisattva ordinarily does not commit evil deeds. Even if he makes a mistake, he immediately confesses before his teacher and fellow practitioners, never concealing it; he feels shame, blames himself, and does not dare to repeat it. Regarding a minor offense, he regards it as a grave offense. If someone questions him, he truthfully replies that he has committed it. The questioner then asks: “Is this offense good or not good?” He replies: “It is not good.” The questioner asks: “Is this offense wholesome or unwholesome?” He replies: “It is unwholesome.” The questioner asks: “Is this offense the result of goodness or the result of non-goodness?” He replies: “This offense truly is not the result of goodness.” The questioner asks: “Who created this offense? Was it created by the Buddha, Dharma, or Sangha?” He replies: “It was not created by the Buddha, Dharma, or Sangha, but by myself. It was created by the accumulation of afflictions.” Because of the straightforward mind, one believes in Buddha-nature; because one believes in Buddha-nature, one is not called an icchantika. Because of faith, one is called a disciple of the Buddha. If one receives from sentient beings robes, food, bedding, and medicine—each in quantities of millions and millions—yet does not consider it excessive, this is called a Bodhisattva with a straightforward mind.
What does it mean that a Bodhisattva cultivates and maintains precepts? A great Bodhisattva upholds the prohibitive precepts, not seeking rebirth in heavenly realms, not out of fear, and does not undertake the precepts of dogs, chickens, cows, or pheasants. He does not engage in breaking precepts, does not allow precepts to have deficiencies, does not allow precepts to have flaws, does not allow precepts to be mixed with defilement, and does not practice the precepts of the Śrāvaka. He upholds the Śīla-pāramitā precepts of the great Bodhisattva, attains complete precepts, and does not give rise to arrogance. This is called a Bodhisattva cultivating Great Nirvana, fulfilling the third practice: maintaining precepts.
What does it mean that a Bodhisattva draws near good friends? A great Bodhisattva constantly teaches sentient beings the path of goodness and does not teach the path of evil. Teaching the path of evil does not lead to good results. Good son! My body itself is the true good spiritual friend of all sentient beings. Therefore I am able to eliminate the wrong views of the Brahmin Pugala. Good son! If there are sentient beings who draw near me, even though they have conditions that would cause them to be born in hell, they immediately attain rebirth in the heavens. For example, Suna-sattara and others should have fallen into hell, but because they encountered me, the causes and conditions for hell were immediately eliminated and they were born in the Form Realm. Although there are Śāriputra, Maudgalyāyana, and others, they cannot be called the true good spiritual friends of sentient beings. Why? Because they became conditions for the arising of the icchantika mind.
Good son! In the past, when I was in the country of Vārāṇasī, Śāriputra taught two disciples: one practiced contemplation of white bones, and the other practiced counting breaths. After many years of practice, neither of the two attained right concentration. Because of this, they immediately developed wrong views and said: “There is no undefiled Nirvana. If there were undefiled Nirvana, we should have already attained it. Why? Because we skillfully uphold precepts and receive the precepts.” At that time, I saw that the monks had developed wrong views, so I called Śāriputra and reproached him: “Why have you not taught skillfully, but instead taught distorted Dharma to these two disciples? Your two disciples have different faculties. One was a washerman, and the other was a goldsmith. For the goldsmith disciple, you should have taught breath counting; for the washerman disciple, you should have taught contemplation of white bones. Because you taught incorrectly, both developed wrong views.” At that time, I taught these two according to their capacities. After hearing the teachings, both attained the fruit of Arhatship. Therefore I am the true good spiritual friend of all sentient beings, unlike Śāriputra and Maudgalyāyana.
Even if there are sentient beings with extremely heavy bonds and afflictions, if they encounter me, I will use skillful means to eliminate them. Like my younger brother Nanda, who had extremely strong desires, I used many skillful methods to eliminate them. Like Aṅgulimāla, who had extremely strong anger, after encountering me his anger ceased. King Ajātaśatru had deep ignorance; after encountering me, his delusion immediately disappeared. Like the elder Bhadrika, who had accumulated deep afflictions throughout countless kalpas, after encountering me they were immediately cut off. Even if an evil and lowly person draws near me and becomes my disciple, because of this condition all gods and humans will respect and cherish him. Śrī-cikuka had extremely heavy wrong views; because he encountered me, his wrong views ended, and through encountering me he eliminated the causes of hell and created the conditions for rebirth in heaven. Like the Caṇḍāla Kṣīra, who was about to die, because he encountered me he was able to extend his life. Like Kauśika, whose mind was insane and disturbed, because he encountered me he returned to his original state of mind. Like Śau-caudhāmī, a butcher who constantly created evil karma, because he encountered me he immediately abandoned the karma of killing. Like the monk Chandika, because he encountered me, he would rather abandon his life than violate the precepts, like the monk who was bound with fresh grass ropes.
Because of these meanings, the monk Ānanda said that half of the pure conduct is a good spiritual friend. I said this was not correct; only complete pure conduct is called a good spiritual friend. This is the Bodhisattva cultivating Great Nirvana and fulfilling the fourth practice: drawing near good spiritual friends.
What is a Bodhisattva who is endowed with extensive learning? A great Bodhisattva who, for the sake of the Great Nirvana Sutra, transcribes, reads, recites, distinguishes, and expounds the twelve divisions of the scriptures is called a Bodhisattva endowed with extensive learning. Excluding the other eleven divisions, if one only upholds, reads, recites, transcribes, and expounds the Vaipulya division, that is also called a Bodhisattva endowed with extensive learning. Excluding all twelve divisions of the scriptures, if one can uphold, transcribe, read, recite, distinguish, and expound the wondrous scriptures of the Great Nirvana, that is called a Bodhisattva endowed with extensive learning. Excluding the entirety of all these scriptures, if one can uphold a four-line verse, and further excluding even that four-line verse, if one can only uphold the unchanging, eternally abiding nature of the Tathagata, that is also called a Bodhisattva endowed with extensive learning. Further excluding all of the above, if one knows that the Tathagata eternally does not teach the Dharma, that is also called a Bodhisattva endowed with extensive learning. Why? Because phenomena are originally without inherent nature. Although the Tathagata speaks of all phenomena, he eternally does not speak of anything. This is called the fifth accomplishment attained by the Bodhisattva cultivating the Great Nirvana: being endowed with extensive learning.
O good son! If any good man or good woman, for the sake of the Great Nirvana, perfectly accomplishes these five qualities, then they can accomplish what is difficult to accomplish, endure what is difficult to endure, and give what is difficult to give.
What does it mean that a Bodhisattva can accomplish what is difficult to accomplish? If one hears that someone eats one sesame seed each day and thereby attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), and believes this statement, then throughout immeasurable and innumerable kalpas one constantly eats one sesame seed each day. If one hears that by entering fire one can attain Anuttara-samyak-sambodhi, then throughout immeasurable kalpas one enters the fierce fires of the Avīci hell. This is called a Bodhisattva accomplishing what is difficult to accomplish.
What does it mean that a Bodhisattva endures what is difficult to endure? If one hears that by enduring causes and conditions of suffering such as being cut, chopped, or struck with hands, sticks, knives, and stones, one can attain the Great Nirvana, then the Bodhisattva, throughout immeasurable and innumerable kalpas, allows the body to undergo all such sufferings without considering them suffering. This is called a Bodhisattva enduring what is difficult to endure.
What does it mean that a Bodhisattva gives what is difficult to give? If one hears that by giving one’s kingdom, city, wife, children, head, face, marrow, and brain to others, one will attain Anuttara-samyak-sambodhi, then one immediately gives these things to others throughout immeasurable and innumerable kalpas. This is called a Bodhisattva giving what is difficult to give. Although a Bodhisattva performs difficult deeds, he never thinks, “I have done it.” Giving what is difficult to give is the same.
O good son! It is like parents who have only one son. They love him deeply, clothe him in fine garments, feed him delicious food, nurture him according to the proper time, and never allow him to lack anything. If that son develops a disrespectful mind toward his parents, speaks harsh words, insults them, and curses them, the parents, because of their love for their son, do not become angry or resentful, nor do they think, “I have given this child good food and fine clothing.” Great Bodhisattvas are also like this, regarding sentient beings as their only child. If the child becomes ill, the parents also become ill; because of their child, they seek physicians, care for him, and treat him. When the child has recovered and become healthy, the parents never think, “I have gone through the trouble of treating this child’s illness.” Bodhisattvas are also like this. Seeing sentient beings afflicted by the illness of afflictions, they give rise to compassion and expound the true Dharma for them. Through hearing the true Dharma, sentient beings eliminate their afflictions. After sentient beings have eliminated their afflictions, the Bodhisattva never thinks, “I have caused sentient beings to eliminate their afflictions.” If such a thought arises, one will completely fail to attain Anuttara-samyak-sambodhi. The Bodhisattva only thinks: “There is not a single sentient being who, after hearing me teach the Dharma, has eliminated afflictions.” The Great Bodhisattva does not give rise to anger or joy toward sentient beings. Why? Because the Bodhisattva cultivates the Samadhi of Emptiness. If a Bodhisattva cultivates the Samadhi of Emptiness, toward whom would he become angry, and toward whom would he rejoice?
O good son! It is like a mountain forest being burned by a great fire, cut down by people, or flooded by water. Would that forest give rise to anger or joy toward anyone? Great Bodhisattvas are also like this, not becoming angry or joyful toward sentient beings. Why? Because they have skillfully cultivated the Dharma of the Samadhi of Emptiness.
At that time, the Great Bodhisattva Glorious Radiance Pervading the Highest Virtuous King addressed the Buddha:
“World-Honored One! Is the nature of all phenomena empty by itself? Because emptiness is empty, therefore it is called empty. If their nature is already empty by itself, then one should not need to cultivate emptiness and only afterward see emptiness. Why then does the Tathagata say that by cultivating emptiness one can see emptiness? If their nature is not originally empty, it also cannot be made into emptiness.”
“O good son! The nature of all phenomena is originally empty by itself. Why? Because the nature of all phenomena cannot be grasped. O good son! The nature of form cannot be grasped. What is the nature of form? The nature of form is neither earth, water, wind, nor fire, yet it is not separate from earth, water, wind, and fire. It is neither blue, yellow, red, nor white, yet it is not separate from blue, yellow, red, and white. It is neither existent nor nonexistent. How then can one say that form has its own inherent nature? Because its nature cannot be grasped, it is said to be empty. All phenomena are likewise. Because of similarity and continuity, ordinary beings, according to their own views and attachments, say that the nature of phenomena is not empty and still. The Great Bodhisattva, being endowed with the five qualities, therefore sees that the nature of phenomena is originally empty and still.
O good son! If there is any Śramaṇa or Brāhmaṇa who sees the nature of all phenomena as not empty, then know that this person is neither a Śramaṇa nor a Brāhmaṇa. Such a person cannot cultivate Prajñāpāramitā, cannot enter the Great Nirvana, and cannot presently see Buddhas and Bodhisattvas. That person is a retinue of Māra. O good son! All phenomena are originally empty by nature, and because Bodhisattvas cultivate the Dharma of emptiness, they see phenomena as empty.
O good son! Just as all phenomena, because their nature is impermanent, can be destroyed when they cease; if they were not impermanent, then when they cease they could not be destroyed. Conditioned phenomena have the characteristic of arising, therefore when they arise they can arise; they have the characteristic of ceasing, therefore when they cease they can cease. Phenomena have the characteristic of suffering, therefore they can cause suffering.
O good son! It is like the nature of salt being salty, so it can make other things salty. The nature of sugar being sweet, so it can make other things sweet. The nature of vinegar being sour, so it can make other things sour. The nature of ginger being spicy, so it can make other things spicy. The nature of haritaki fruit being bitter, so it can make other things bitter. The nature of the amla fruit being bland, so it can make other things bland. The nature of poison being harmful, so it can cause other things to be harmed. The nature of ambrosia causing immortality, so when combined with other things it can also make them immortal. The Bodhisattva’s cultivation of emptiness is also like this. Because of cultivating emptiness, he sees that the nature of all things is empty and still.”
The Bodhisattva Glorious Radiance Pervading the Highest Virtuous King again said:
“World-Honored One! If salt can make things that are not salty become salty, and cultivating the Samadhi of Emptiness is also like this, then one should know that such emptiness is neither wholesome nor wondrous; its nature is inverted. If the Samadhi of Emptiness only sees emptiness, then this concentration of emptiness is without any Dharma. What then does it see?”
“O good son! The Samadhi of Emptiness sees phenomena that are not empty and can make them empty, yet it is not inverted, just as salt makes things that are not salty become salty. The Samadhi of Emptiness is also like this: phenomena that are not empty are made into emptiness.
O good son! Greed has the nature of existence, not the nature of emptiness. If greed had the nature of emptiness, then sentient beings should not fall into hell because of the causes and conditions of greed. If they fall into hell, how could the nature of greed be empty?
O good son! The nature of form exists. What is the nature of form? It is precisely inversion. Because of inversion, sentient beings give rise to attachment. If the nature of form were not inverted, how could it cause sentient beings to give rise to attachment? Because attachment arises, we know that the nature of form is not nonexistent. Therefore, cultivating the Samadhi of Emptiness is not inverted.
O good son! All ordinary beings, when they see a woman, immediately give rise to the perception of ‘woman.’ The Bodhisattva is not like this. Although he sees a woman, he does not give rise to the perception of ‘woman.’ Because he does not give rise to the perception of ‘woman,’ he does not give rise to greed. Because he does not give rise to greed, he is not inverted. Since worldly people see the existence of the characteristic of ‘woman,’ the Bodhisattva follows convention and says that there is a woman. If, upon seeing a man, one says it is a woman, then that is inverted. Therefore I told Jāti:
‘O Brāhmaṇa! If you regard day as night, that is inversion; if you regard night as day, that is also inversion. When day has the characteristic of day and night has the characteristic of night, where is there any inversion?’”
O virtuous man! All Bodhisattvas abiding at the ninth stage see that phenomena possess a nature; therefore, they do not see Buddha-nature. If they see Buddha-nature, they will no longer see the nature of all phenomena. Because they cultivate the Samadhi of Emptiness in this way, they do not see the nature of phenomena; because they do not see the nature of phenomena, they see Buddha-nature. All Buddhas and Bodhisattvas have two teachings: first, that there is nature; second, that there is no nature. For the sake of sentient beings, they speak of the existence of the nature of phenomena; for the sake of the Noble Saints, they speak of the absence of the nature of phenomena. Because ordinary people who do not understand emptiness cannot see the emptiness of phenomena, they cultivate the Samadhi of Emptiness and thus cannot see emptiness. Those who do not see the nature of phenomena also cultivate the Samadhi of Emptiness and therefore are able to see emptiness. For this reason, cultivating emptiness enables one to see emptiness.
O virtuous man! You say that you see emptiness, but if that emptiness means the absence of all phenomena, then what is there to see? O virtuous man! Indeed! Indeed! The great Bodhisattva truly sees nothing; seeing nothing means there is nothing, and there being nothing means all phenomena. The great Bodhisattva who cultivates Great Nirvana does not see anything regarding all phenomena; if there were something seen, he would not see Buddha-nature, would be unable to cultivate Prajñā Pāramitā, and would not be able to enter Great Nirvana. Therefore, the Bodhisattva sees that the nature of all phenomena is nothing.
O virtuous man! The Bodhisattva does not see emptiness only through seeing Samadhi; Prajñā Pāramitā is also empty, Dhyana Pāramitā is also empty, Vigor Pāramitā is also empty, Patience Pāramitā is also empty, Precepts Pāramitā is also empty, Giving Pāramitā is also empty; form is also empty, the eye is also empty, consciousness is also empty, the Tathagata is also empty, and Great Parinirvana is also empty. Therefore, the Bodhisattva sees that all phenomena are empty. Thus, when I was in the city of Kapilavastu, I said to Ananda: “Do not grieve or weep.” Ananda then said: “World-Honored One! Now all of my relatives have been killed. How could I not grieve and weep? The Tathagata and I were both born and raised in this city; we are relatives and members of the Shakya clan. Why is it that only the Tathagata has no sorrow, and His countenance remains bright and radiant?”
O virtuous man! I then said to Ananda: “You see the city of Kapilavastu as truly existing, but I see it as empty and without possession. You see the Shakya clan as relatives, but because I cultivate emptiness, I do not see them. Because of this cause and condition, you give rise to sorrow and suffering, while My countenance remains bright and radiant. The Buddhas and Bodhisattvas cultivate the Samadhi of Emptiness in this way and therefore do not give rise to grief or sorrow. This is called the Bodhisattva cultivating the wondrous scriptures of Great Nirvana and fully accomplishing the ninth virtue.”
O virtuous man! What is the final and tenth virtue accomplished by the Bodhisattva through cultivating the wondrous scriptures of Great Nirvana? O virtuous man! The Bodhisattva skillfully cultivates the thirty-seven factors of enlightenment, enters Great Nirvana that is eternal, blissful, self, and pure, and for the sake of sentient beings explains and expounds the Great Nirvana Sutra, revealing Buddha-nature. If Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Bodhisattvas believe the words above, they will all enter Great Nirvana; if they do not believe, they will continue to revolve in birth and death.
At that time, Bodhisattva Radiant Universal Illumination, Noble Virtue King, said to the Buddha:
“World-Honored One! Which sentient beings do not give rise to a respectful mind toward this sutra?”
O virtuous man! After I enter Nirvana, there will be foolish disciples among the Shravakas who break the precepts, delight in disputes, abandon the twelve categories of scriptural teachings, read and recite various worldly books, recite the writings and manuscripts of non-Buddhist teachers, accept and store all kinds of impure objects, and claim that the Buddha permitted such things. These people exchange fine sandalwood for ordinary wood, gold for copper, silver for lead, silk for coarse cloth, and ambrosia for poison.
What does it mean to exchange sandalwood for ordinary wood? It is like when My disciples, for the sake of offerings, teach the Dharma to laypeople. The laypeople are indulgent and do not like to listen to the Dharma; the laypeople sit in high places while monks sit in low places. Even when the monks provide them with delicious food and drink, they are still unwilling to listen. This is called exchanging sandalwood for ordinary wood.
What does it mean to exchange gold for copper? Copper represents form, sound, smell, taste, and touch. Gold represents precepts. My disciples break the precepts they have received because of forms and desires. This is called exchanging gold for copper.
What does it mean to exchange silver for lead? Silver represents the ten wholesome deeds, and lead represents the ten unwholesome deeds. My disciples abandon the ten wholesome deeds and practice the ten unwholesome deeds. This is called exchanging silver for lead.
What does it mean to exchange silk for coarse cloth? Coarse cloth represents having no shame or remorse, while silk represents shame and conscience. My disciples abandon shame and cultivate the habit of shamelessness. This is called exchanging silk for coarse cloth.
What does it mean to exchange ambrosia for poison? Poison represents various kinds of gains and offerings, while ambrosia represents the undefiled Dharma. My disciples, for the sake of gains and offerings, praise themselves before laypeople, saying: “I have attained the undefiled Dharma.” This is exchanging ambrosia for poison.
Because of such evil monks, when the wondrous Great Nirvana Sutra spreads throughout Jambudvipa, at that time there will be disciples who uphold, read, recite, copy, and widely explain it; they will be killed by evil monks. At that time, evil monks will gather together and establish strict rules: If anyone upholds, copies, reads, recites, distinguishes, or explains the Great Nirvana Sutra, they must not live together, sit together, discuss together, or converse together.
Why? Because the Great Nirvana Sutra was not spoken by the Buddha but was created by wrong views. Those with wrong views are the six non-Buddhist teachers, and the scriptures of the six teachers are not the scriptures of the Buddha. Why? Because all Buddhas teach that all phenomena are impermanent, without self, without bliss, and without purity. If one says that phenomena are eternal, blissful, self, and pure, how could that be a scripture spoken by the Buddha?
The Buddhas and Bodhisattvas allow monks to store various kinds of objects. The six non-Buddhist teachers do not allow their disciples to store any objects. With such meaning, how could it be the words taught by the Buddha?
The Buddhas and Bodhisattvas do not forbid disciples from eliminating the five products of milk or eating meat. The six non-Buddhist teachers do not allow eating the five kinds of salt, the five kinds of dairy products, or blood and fat. If one abandons these things, then how could it be the true scripture of the Buddha?
The Buddhas and Bodhisattvas teach the three vehicles, while this sutra exclusively teaches the One Vehicle, namely Great Nirvana. If it teaches in this way, how could it be the true scripture of the Buddha?
The Buddhas completely enter Nirvana, while this sutra says that the Buddha is eternal, blissful, self, and pure, and does not enter Nirvana. This sutra is not included among the twelve categories of teachings; therefore, it is the teaching of demons, not the teaching of the Buddha.
O virtuous man! Such people, although they are My disciples, do not believe or follow the Great Nirvana Sutra. O virtuous man! During that period, if there are sentient beings who believe in this scripture, even to the extent of believing half a sentence, you should know that such a person is truly My disciple. Through such faith, they will see Buddha-nature and enter Nirvana.
Bodhisattva Radiant Universal Illumination, Noble Virtue King, again said to the Buddha:
“Excellent! Excellent! World-Honored One! Today the Tathagata has skillfully revealed and explained the Great Nirvana Sutra. World-Honored One! Because of this matter, I have come to understand half a sentence and a whole sentence of the Great Nirvana Sutra. Because I understand from half a sentence to a whole sentence, I see a little of Buddha-nature. Just as the Buddha has taught, I will be able to enter Great Nirvana. This is called the Bodhisattva cultivating the wondrous Great Nirvana Sutra and fully accomplishing the tenth virtue.”